Letter CCCLXXXII. To Leonius, Abbot of S. Bertin

[Formerly No. 324; the former No. 382 is now No. 321] (Circa A. D. 1150.)

[That monastery has already been mentioned in Ep. 149; and Thomas in Ep. 108. As for the Abbot Leonius, he is described by Hermann of Laon De Miraculis B. Mariae B. iii. C. 4, as “a very religious man, skilled not less in secular learning than in theological.” He was Abbot from 1148 to 1163].

Bernard expresses his gratitude to Leonius for his kindnesses to him and to his monks, and requests him not to hinder the monk Thomas, who was desirous to migrate from S. Omer to Clairvaux.

To the beloved and venerable Lord Abbot Leonius and the whole community of S. Bertin, Brother Bernard, called Abbot of Clairvaux, wishes health and the presence of the Spirit of truth whom the world cannot receive.

I have received your letter, beloved brethren, and the statement of your wish which you request of me. Nor can I ever forget the kindnesses which you have rendered with gladness and liberal hand, to me and mine. But what if, though not forgetful, I am found ungrateful? Will my mindfulness of them be held as an excuse? On the contrary, it will make the ingratitude worse. But I am not forgetful of, nor ungrateful to my friends, even though I am unable to recompense you for the benefits which I have received at your hands; but wherein I am unable, the Lord will recompense you in my stead. I am liberal of that which belongs to another, since I myself am poor and needy. He who knows the depths of man s heart, He knows how greatly I love the honour of your Abbey and the splendour of the house of the Lord, for He is among you. In this matter I do not fear that I am saying anything but the truth. I love those who love me; yet I am not hereby justified; for even Pagans do this. Thus I have no great merit in returning your affection: I should even be blamable if I did not do so.

But I loved you, before you rendered me any service: how then could I not love you, after you had done so? If it was my duty to love you, even before you had laid me under obligations: it would be worse than an injury, should I not do so, after you had conferred benefits upon me. Always then, brethren dearly beloved, I am bound to love you for the Lord’s sake: and will serve you in Him, whose servants ye are: yea, I will honour Christ, whose members ye are, always in you.

2. Nevertheless, as the honour and service is unquestionable which I am bound to render towards you, so it is to be rendered with prudence and reasonableness, because the honour of the King loveth judgment (Ps. xcix. 4). Upon the matter therefore, respecting which you write to me, I reply to your Charity that I do not dare to hinder, nor ought you to hinder, from good, one who wishes to do it. For what have we to reply to the Apostle, who says Quench not the Spirit (1 Thess. v. 19). For it is not a safe thing to put out that light, which when extinguished, we cannot light again. And what again to this: Let every one remain in the same .calling wherein he is called (1 Cor. vu. 20)? Thomas has been called, I say: not by me, but by Him who calls those things which are not, as though they are (Rom. iv. 1/).

Why do you look askance at me in this matter, as if it were the work of man and not of God? That call is not from man, nor by man, but from the Lord. For it is not man, but God, who works upon the hearts of man, and directs their inclinations, whithersoever He will. That call, I say, is from the Lord; and therefore it ought not only to be admirable in our eyes, but we ought to respect and uphold it. For who or what is man, that he should come to the assistance of the spirit, or of the work of God? It is only He who seeks his wandering sheep, who knows what He seeks, and where He seeks it: who knows also whence He recalls it, and in what manner and to what spot, so that it may not be lost at the last. See then that you do not call back him whom the Lord has summoned; do not bend down again him whom the Lord has raised up; nor place the least stumbling-block in the way of one to whom God has stretched forth His Hand, in order that he may ascend towards Himself.

3. But now we have to examine what weight should be allowed to that fact which you refer to, that he was offered to your house by his parents. I refer it to your good sense, which has the greater strength of reason and ought to prevail, that which has been done by parents for their child without his knowledge, or that which he has done on his own account, knowingly and prudently. Or rather I should say, to speak with exactness, that it is not he but the grace of God which, while he was unwilling, influenced him preveniently that he might will what was good, and when he willed it, sustained him, that he might not will in vain. But I maintain that the vow of his parents remains entire, and that their offering is not annulled but crowned. For both the same person is offered now who was offered before; and to the same [God] to whom he was before offered; only he who had been previously offered by his parents alone, is now offered by the son himself. Beyond this expression of opinion, I have nothing to say in the matter by way of direction; but I give you my advice. A word has come forth from the Lord; do not hinder the course of God’s grace, do not repress the first impulses of a good disposition; for that which is begun in him is from the Holy Ghost. And do not overlook that you have done an injury to me, in the accusation that I desired to take away from you the Religious whom God had sent you; because I have never done you wrong in this way. Thomas himself knows, that if he should ever violate his vow, which he made with me as its witness, and any one else who has advised him to do so knows also, that I shall arise to bear witness against them in the day of the Lord. But in the meantime it is better for him, for you, and for me too, that we should keep the unity of the Spirit in the bond of peace. Farewell.