Letter LXXXIII. To Simon, Abbot of S. Nicholas. L

(Circa A.D. 1129.)

Bernard consoles him under the persecution of which he is the object. The most pious endeavours do not always have the desired success. What line of conduct ought to be followed towards his inferiors by a prelate who is desirous of stricter discipline.

1. I have learned with much pain by your letter the persecution¹ that you are enduring for the sake of righteous-² ness, and although the consolation given you by Christ in the promise of His kingdom may suffice amply for you, none the less is it my duty to render you both all the consolation that is in my power, and sound and faithful advice as far as I am able. For who can see without anxiety Peter stretching his arms in the midst of the billows? — or hear without grief the dove of Christ not singing, but groaning as if she said, How shall we sing the Lord's song in a strange land? (Ps. cxxxvii. 4). Who, I say, can without tears look upon the tears of Christ Himself, who from the bottom of the abyss lifts now His eyes unto the hills to see from whence cometh His help? But we to whom in your humility you say that you are looking, are not mountains of help, but are ourselves struggling with laborious endeavours in this vale of tears against the snares of a resisting enemy, and the violence of worldly malice, and with you we cry out, Our help is from the Lord, who made Heaven and earth (Ps. cxxi. 2).

2. All those, indeed, who wish to live piously in Christ suffer persecution (2 Tim. iii. 12). The intention to live piously is never wanting to them, but it is not always possible to carry it perfectly out, for just as it is the mark of the wicked constantly to struggle against the pious designs of the good; so it is not a reproach to the piety [of the latter], even although they are frequently unable to perfect their just and holy desires, because they are few against many opposers. Thus Aaron yielded against his will to the impious clamours of the riotous people (Exod. xxxii.). So Samuel unwillingly anointed Saul, constrained by the too eager desires of the same people for a king (1 Sam. x.). So David, when he wished to build a Temple, yet because of the numerous wars which that valorous man had constantly to sustain against enemies who molested him, he was forbidden to do what he piously proposed (2 Sam. vu.). Similarly, venerable father, I counsel you, without prejudice to the better advice of wiser persons, so to soften, for the present only, the rigour of your purpose of reform, and that of those who share it with you, that you may not be unmindful of the salvation of the weaker brethren. Those, indeed, over whom you have consented to preside in that Order of Cluny ought to be invited to a stricter life, but they ought not to be obliged to embrace it against their will. I believe that those who do desire to live more strictly ought to be persuaded either to bear with the weaker out of charity as far as they can without sin, or Ipermitted to preserve the customs which they desire in the monastery itself, if that may be done without scandal to either party; or at least that they should be set free from the Order to associate themselves where it may seem good with other brothers who live according to their proposal.

Footnotes

1. This refers to the persecution which Simon endured from his monks because he had resigned into the hands of the Bishop of Arras certain altars (that is the name which used to be given to the cures of parishes), because the possession of them was stained by simony. We find on this subject a Letter of Samson, Bishop of Rheims, and of Joscelin, Bishop of Soissons, to Pope Innocent II., who had named them as judges of that cause. We read also a Letter of Eugenius III. to Bartholomew, Bishop of Laon, in which he informs him that he wishes to know the ground of the dispute between Alvisus, Bishop of Arras, and G., Abbot of S. Nicholas. In the Letter from Samson to Pope Innocent it is said that Abbot Simon, " because his monks did not agree with him to resign those altars, laid down the abbacy for a while, and retired into a distant region; " but at length he was recalled by his monks, " who preferred to be without those altars than without their abbot." From this may be understood the integrity and disinterestedness of Simon, under whom the monastery flourished (says Hermann), "both in religion and in material prosperity." The time, then, of the writing of this Letter may be, without doubt, placed before the accession of Innocent, i.e., before 1130. As to Gilbert, the successor of Simon, see Letter 399. ↩

2. He was Abbot of S. Nicholas, at Rheims, and was made Abbot of S. Nicholas aux Bois, in the diocese of Laon. Hermann, a monk of Laon, speaks of him in B. iii. of Miracles of Mary, c. 18. He was brother of William, Abbot of S. Thierry, who is mentioned in Letters 85 and 86. See also the Admonition to the Brothers of Mont Dieu. ↩