First Sermon for the Feast of St. Andrew: November 30th

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”% Charity is patient, is kind. . . . Charity n ver falleth away.’ —1 Cor, xiii. 4, 3.

To-day, dearest brethren, whilst celebrating the glorious triumph of the blessed Apostle Andrew, “ we exulted and were delighted ” (Ps. Ixxxix. 14) “at the words of grace that proceeded from his mouth” (Luke iv. 22). For there could be no room for sorrow where the Martyr himself so greatly rejoiced. None of us could feel compassion for one who suffered so cheerfully, none of us dared lament for one who rejoiced in his torments. Had we done so, he might with just reason have said to us what the Saviour, carrying His cross, said to those who followed and wept for Him, “ Daughters of Jerusalem, weep not over Me, but weep for yourselves and for your children ” (Luke xxiii. 28). For when the Blessed Andrew was being led forth to be crucified, the people, who grieved to see the just and holy man unjustly condemned, wished to prevent his martyrdom ; but he, with most earnest entreaties, prevailed upon them not to disappoint him of his crown, nay, rather, not to disappoint him of his sufferings. He “desired to be dissolved and to bewith Christ ” (Phil. i. 23), but on the cross which he had always loved so dearly : he desired indeed to enter His kingdom, but by the way of the gibbet. Hear him addressing the object of his affections: “O cross,” he says, ‘‘let Him Who hath saved me by thee receive me also by thee.” Therefore, if we truly love him we ought to rejoice with him, not only because he is crowned, but also because he is crucified: for the Lord “hath given him his heart’s desire and hath not withholden from him the will of his lips... . He hath set on his head a crown of precious stones ”’ (Ps. xx. 3, 4). Nevertheless, whilst we congratulate the holy Apostle on his happiness in having attained at last to the embraces of the cross for which he has yearned so long, I shall be much surprised if we do not also feel astonished at the gladness of him whom we felicitate.

Do you suppose, my brethren, that during the office of matins last night, whilst we sang with such consolation the holy Martyr’s expressions of exulting jubilee—do you suppose it likely that there was none amongst us who thought and spoke thus in his heart : “ What is the meaning of this? Whence proceeds this joy so unheard of? Am I, then, to understand that the cross is something precious? that the cross can become the object of love ? that the cross is capable of yielding such transports of delight ?’’ Even so, dearest brethren. Provided there is some soul willing to gather in its produce, the tree of the cross always brings forth the fruits of life, always yields a store of heavenly joys, always exudes “the oil of gladness” (Ps. xliv. 8) and the precious balsam of spiritual grace. No barren forest-tree is the tree of the cross; rather it is “ a tree of life to them that lay hold on it ” (Prov. iii. 18). It is a fruitful tree, and the fruit that it bears is the fruit of salvation. Otherwise, how should it have been allowed to occupy the earth of the Lord’s Body

(Luke xiii. 7)--that most noble earth to which it was firmly rooted by the fastenings of the nails? Had it not been more excellent than all other trees, more fruitful than all other trees, it surely would never have been planted in that most precious garden, never suffered to cumber the soil of that peerless vineyard. But what wonder is it that He Who imparted sweetness to raging fire imparted the same to the wood of the cross? Or how can the cross seem bitter when the very fire is found possessed of so sweet a savour? Oh, how delightful to the Martyr Laurence must have been the flames that consumed him, since he could so laugh at his torturers and mock at his judge! What shall we say to this, brethren? How is it that we can find no relish in the sufferings we endure for Christ’s sake, that we never get a taste of the “ hidden manna” (Apoc. ii. 17)? Would it were otherwise with us! For then the devil would have been entirely vanquished and would no longer have any power to tempt us. That one grace would be sufficient to protect us against the twofold malice of Satan.

For that most wicked one is provided with snares and also with darts, as being the crafty hunter of men, who thirsts for naught save the blood of souls. Some he assails with the darts of malicious suggestions of all kinds, and in this way he succeeds in wounding many who are weak in patience. Others he strives to catch with the snare of sensual pleasure, and thus are caught a countless multitude of those that either creep upon the earth or fly close to its surface. Therefore let us place our delight in tribulation, and then the malignant one shall no longer have any power either to seduce or to discourage us: we shall be secure both from “the snare of the hunters and from the sharp word” (Ps. xc. 3). For “the enemy shall have no advantage over him” (Ps. lxxxviii. 23) who rejoices in the cross of Christ, if he attempts to seduce him with carnal pleasures ; “‘ nor shall the son of iniquity have power to hurt him” (ibid.), no matter with how much bitterness he may fill his soul in his efforts to break down his courage. The man who finds strength and consolation in his fasting will have but little regard for the delights of the flesh; and much less will he murmur against that in which he rejoices. Such a one, undoubtedly, “ hath made the Most High his refuge’’ (Ps. xc. 9), where he need have no fear of either the enemy’s snares or arrows. Nay, rather he is a “clean fish,” furnished with both fins* and scales. Now, just as “‘ the net is spread in vain before the eyes of them that have wings” (Prov. i. 17), so equally in vain is the dart hurled at them that are covered with scaly armour. We have the authority of the law (Lev. xi. 9, 10, Deut. xiv. 9) for regarding as clean fishes such as have both fins wherewith to lift and balance themselves and scales for their protection, whether they be found in the sea, or in the river, or in the pool. ‘‘ For even this great and spacious sea ” (Ps. ciii. 25) contains some clean fishes, fit for the table of the Lord, since out of the multitude of those who wear the livery of this world and pass their lives in its wide-extended ocean, the Lord has reserved unto Himself many thousands. These are all enclosed in the apostolic net, and shall be separated from the bad fish as soon as the net is drawn out of the water (Matt. xiiii. 47, 48). Then assuredly our “fisher of men” (Matt. iv. 19) shall “ sit by the shore ” (Matt. xiii. 48) to which he is now drawing after him the whole of Achaia.* The river likewise has its clean fishes, all those, namely, who “are found faithful among dispensers” (xr Cor. iv. 2). By the river is meant the order of Gospel preachers who, instead of abiding always in the same place, spread themselves abroad and overrun the whole earth, to irrigate with the waters of grace its various regions. And in the pool also are found clean fishes, that is, cloistered souls, who serve God “‘ in spirit and in truth ”? (John iv. 23). For the pool may justly be regarded as typifying monasteries wherein the fish are confined and prevented from wandering at large, so that they may be always ready for the spiritual table, each one saying to himself, “ When will the Lord come and take me out of this? All the days in which I am now in warfare I expect until my change come” (Job xiv. 14).

Now, as I have already reminded you, the law declares those fishes to be clean which have both fins and scales. The scales are very numerous, but they form one coat of mail: for patience, which they symbolise, is but a single virtue, although it appears manifold through its being exercised in divers tribulations. And just as the scales are to be understood as signifying patience, so, it seems to me, the fins can be referred not unreasonably to cheerfulness. For

‘* St. Andrew suffered at Patras, in Achaia, being nailed to an X-shaped cross, called the ‘‘ cross decussate,” whereon he is said to have survived two whole days. The narrative known as the Acts of St. Andrew, from which St. Bernard frequently quotes, is of doubtful authenticity.—(Translator.)

cheerfulness of mind lifts us up and sustains us, so that the man of cheerful disposition appears always in a sense to be soaring heavenwards. But in order to have double fins we must find two kinds of cheerfulness. And possibly that is the reason why St. Paul—who beyond a doubt possessed the double fins since he was able to lift himself even to the third heaven and to sail into paradise (2 Cor. xii. 2-4)—that, I say, is the reason why St. Paul tells us not only to “glory in hope ” (Rom. v. 2) but to “ glory also in tribulations ” (ibid. 3). Certainly ke can leap to lofty heights, who-soever he may be that so rejoices as well in the endurance of present evils as in the expectation of future rewards, that he even makes these things the subject of his glorying. Such a one I have found the blessed Apostle Andrew to be, such he offers himself to my contemplation, and such therefore I present him to you in my sermon to-day.

Here, it may be well to remind you, brethren, that there are three stages or degrees in the spiritual life, the stage of beginners, the stage of proficients, and the stage of the perfect. Now, “the fear of the Lord is the beginning of wisdom ” (Ecclus. i. 16), hope in the Lord is progress in wisdom, whilst charity is the consummation thereof,—as the Apostle insinuates where he says, “ Love is the fulfilling of the law” (Rom. xiii. 10). He that is yet but beginning in fear carries the cross of Christ with patience; he that has gone forward to hope, carries it with contentment; but he that is made perfect in love, embraces the cross with the eagerness and the ardour of delight. For it is only the last who can say to the cross like the blessed Andrew, “I have always been thy lover and I have ardently longed to embrace thee.” Far removed from such fervour is the disposition of him who bears his burden resignedly enough, yet would wish, if it could be so, that hehad not “come unto this hour” (John xii. 27). Very unlike the voice of St. Andrew is that of Him Who _ prayed, “My Father, if it be possible, let this chalice pass from Me ” (Matt. xxvi. 39)—if it be not considered irreverent to say so. Yet why should it, since the Lord had then mounted the ass’s colt * (Mark xi. 7), so that not even he might be left in the hands of the enemy ? Yes, I recognise in the emperor the trembling that belongs to his faint-hearted soldiers, I recognise in the physician the voice of his patient, I behold the mother-bird sharing the weakness of her little ones. Such charity engages all my attention, such compassion overpowers me with astonishment, such condescension makes me fearful. It was in truth because He was so merciful that the Lord did not meet His passion with the same unflinching fortitude as the blessed Andrew: for “ not they that are in health need a physician, but they that are ill” (Matt. ix. 12). And if anyone takes scandal at this condescension, he surely deserves to be asked, “Is thy eye evil because I am good?” (Matt. xx. 15). For to such a one the odour of life is in truth unto death (2 Cor. ii. 16).

What wonder would it have been, Lord Jesus, if when that hour came for which Thou wast born into the world, Thou hadst shown Thyself full of fortitude, since Thou hadst power to lay down Thy life and no man was able to take it from Thee (John x. 18) ? Far more glorious was it—considering that everything was done for our sakes—to conduct Thyself in such a manner that not alone the sufferings of Thy Body but also the feelings of Thy Heart should serve to promote our interests: that as Thy death vivified us, so should Thy fears fortify us, Thy sadness rejoice us, Thy weariness refresh us, Thy agitation calm us, Thy desolation console us. 1 read, it is true, how at the resurrection of Lazarus He “ groaned in the spirit and troubled Himself ” (John xi. 33). But since it is said that He ‘troubled Himself” we must regard this perturbation as due, not to the necessity of His condition, but to the free choice of His will. Now, however, I am told something more extraordinary. For that charity which is said to be “strong as death ” (Cant. viii. 6) so prevailed against Christ that an angel of God was needed to strengthen Him. Who was this strengthener ? and whom did he strengthen? Let the Evangelist answer the first question : ‘‘ There appeared to Him an angel from heaven strengthening Him” (Luke xxii. 43). But who is this whom the Angel appeared to and strengthened ? The Same Who was born of a virgin Mother without prejudice to her integrity, Who by an act of His will changed water into wine, Who cleansed leprosy by His touch, Who walked upon the sea as on a firm pathway, Who with a word restored the dead to life, Who, finally, “ upholdeth allthings by the word of His power” (Heb. i. 3), the Same by Whom all things were made (John i. 3) and by Whom all subsist, even the Angel that appeared to strengthen Him. What more shall I say? Who is

He? I should not have taken so long to answer were He not absolutely unspeakable. Let me say, then, that the Angel appeared to strengthen that Majesty Which not even he could comprehend.

Tell me, I pray thee, holy Angel, Whom art thou consoling ? Or dost thou not know Who He is Whom thou hast come to strengthen? For He is Himself a Consoler, He is Himself a Paraclete. Otherwise, surely, He would not have said to the apostles that the Father would send them another Paraclete (John xiv. 16) ; He would not have spoken thus unless He were Himself also a Paraclete. Nay, in this very manifestation of weakness in which He requires to be consoled by His creature, I acknowledge Him to be the greatest of Paracletes, the kindest of Paracletes, Who is ever “‘ nigh unto them that are of a contrite heart ” (Ps. xxxiii. 19). For now, O Lord, I shall not despair, even though the tribulation which I suffer is exceedingly grievous, even though my heart fails me, even though I desire that the chalice should pass from me. I shall not despair, I repeat, provided I too shall have the grace to add, “ Nevertheless, not as I will but as Thou wilt ” (Matt. Xxvi. 39). I have also learned from Thy example to seek in my troubles not carnal or worldly consolation but angelic, and spiritual, and heavenly. Accordingly, even when I am so dispirited as to need consolation, I do not thereby refuse the chalice, provided I do not murmur against it ; for murmuring, unless immediately repressed, would entirely separate me from Thee. What? I recognise the accents of my own voice in the speech of the Saviour, and shall I despair of salvation ? No, certainly not ; but rather “ in my patience I shall possess my soul ” (Luke xxi. 19).

However, I will strive to advance further, if possible, and will not rest satisfied as soon as salvation has been attained. ‘‘ He that feareth God,” says the Wise Man, “ will do good ” (Ecclus. xv. 1). But that is not enough. For I find it written elsewhere, ‘‘ Turn away from evil and do good, seek after peace and pursue it” (Ps. xxxiii. 15). Therefore, let not salvation alone content thee: seek after peace also, unless thou desirest to expose even salvation itself to peril. Hear how exultantly the Angel sings of peace at the birth of Him Who has made Himself “ our peace”’ (Ephes. ii. 14): “Glory to God in the highest, and on earth peace to men of good will ” (Luke ii. 14). Now, what is a good will but a rightly ordered will? Dost thou desire me to explain what that is? A rightly ordered will is one that is in perfect harmony with reason and which regulates itself by that utterance of enlightened reason, “The sufferings of this time are not worthy to be compared with the glory to come, which shall be revealed in us” (Rom. viii. 18). When thou beginnest to have a vivid realisation of this truth, doubtless thou shalt willingly bear the cross of the Lord and shalt say, “I am ready and am not troubled that I may keep Thy commandments ” (Ps. cxviii. 60).

Nevertheless, “if thou wilt be perfect,” one thing is yet wanting to thee (Matt. xix. 20, 21). Shall I tell thee what it is? It is “joy in the Holy Ghost” (Rom. xiv. 17). He that is kept in restraint by fear is patient, and he that is guided by hope is benignant : but unless both likewise be fervent in spirit they shall easily fall. But “ the charity of God (which) is poured forth in our hearts by the Holy Ghost ” (Rom. v. 5) is “ patient ” and “ kind ” and—what is still better—

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“never falleth away ” (1 Cor. xiii. 4, 8). Thus, with respect to the primeval command laid upon our first parents, it will appear to you, if you consider the matter attentively, that Eve gave proof of patience whilst Adam showed himself kind; yet, inasmuch as both of them fell, it is clear that neither of them stood upon a secure footing. “The woman,” so we read, “saw that the tree was good to eat, and fair to the eyes, and delightful to behold” (Gen. iii. 6). Does it not seem to you, my brethren, that she can scarcely restrain her hands ? Thus also when she is interrogated by the serpent, you can plainly see from the manner of her reply how heavy upon her will weighed the command of the Lord: “ Of the fruit of the trees that are in paradise we do eat,” she answers, “ but of the fruit of the tree that is in the midst of paradise God hath commanded us that we should not eat, and that we should not touch it, lest perhaps we die ” (ibid. 2, 3). She does not say simply, “Such is the will of our Creator. Why He has so willed, He best can tell. For us it is sufficient to obey, because our life is in His good will (Ps. xxix. 6).” So the woman was easily induced to believe the serpent’s promise and to consent to his suggestion. But “ Adam was not seduced ” (1 Tim. ii. 14) by the serpent’s craft : he was rather subverted by his love for the woman. He would have been glad to keep the commandment for ever, knowing how profitable it was, had not his wite persuaded him to adopt a different course. It even seems that he never experienced any difficulty in observing the divine precept : but although his will was good, it lacked fortitude, because it lacked fervour.

For we must bear in mind, brethren, that it is not patience or hope that is pronounced to be “ strong as death,” but only charity ; not fear or reason but the

III 5 spirit of fortitude. Says patience, urged on by fear, “ I am constrained to act in this wise ” ; says the good will, attracted by the motive of hope, “ To act in this wise is expedient and necessary for me ” ; but charity, inflamed by the Holy Spirit, knows nothing of con- | straint or expediency ; she says, “ I will, I desire, I am full of eager longing to act in this wise.” You observe how much sublimity, how much security, how much of sweetness there is in charity. Happy the soul that has already arrived at this loving disposition ! Yet there is no reason why we should despair, since the principal object which the Church has in view in celebrating to-day the memory of one who attained to that degree is this: that we may implore his aid and be encouraged by his example. I say more: that even amongst ourselves there are some who, as it seems to me, have already mounted to the same height of perfection. If, then, you tell me that St. Andrew was an apostle, and that you, who are so weak, cannot be expected to walk in his footsteps: I answer that it is a shame for you not to follow the good example of those at least with whom you live. No one attains to perfection at a single bound. It is not by rapid flight but by laborious climbing we must reach the topmost rung of the mystical ladder. Let us mount, therefore, with the two feet of meditation and prayer. For meditation will show what is wanting to us and prayer will obtain it. The former will point out the way, the latter will lead us along it. In fine, meditation will discover to our view the dangers which threaten us and prayer will enable us to avoid them, through the mercy of Our Lord Jesus Christ, Who liveth and reigneth with the Father and the Holy Ghost one God for ever and ever. Amen,

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