Second Sermon on St. Malachy. Preached on Some Anniversary

It is manifest, most dearly beloved, “ that while we are in the body we are absent from the Lord ” (2 Cor. v. 6), and consequently that the misery of our banishment as well as the recollection of our sins affords us much greater cause for grief than for rejoicing. Nevertheless, we are admonished by the Apostle to “ rejoice with them that rejoice” (Rom. xii. 15), and so we have to-day sufficient cause to open our hearts to feelings of gladness. For if it be true, as the Prophet believed, that “the just rejoice before the face of God” (Ps. lxvii. 4), Malachy, beyond a doubt, must be replenished with gladness, because in his days he pleased God and was found just: “In holiness and justice,” he “ministered before Him” (Luke i. 75, Ecclus. xxiv. 14). Yes, and the Lord was pleased with this ministry, and pleased too with this minister. How in truth could He have been otherwise than pleased ? For Malachy “ delivered the Gospel without charge ” (1 Cor. ix. 18) ; he spread its teachings through- — out his native land ; he tamed the fierce and barbarous — manners of his fellow-countrymen ; with “ the word of | the Spirit ?” (Ephes. vi. 17) he subdued outlying nations | to the sweet yoke of Christ, restoring to Him His inheritance even to the ends of the earth. O fruitful ministry! O faithful minister! Is it not true also that the Father’s promise to the Son has been fulfilled by means of Malachy ? And that the Father’s gaze was fixed on Malachy what time He thus addressed His Son, “ Ask of Me and I will give Thee the gentiles for Thy inheritance, and the utmost parts of the earth for Thy possession ” (Ps. ii. 8)? Oh, how gladly the Saviour received what He had purchased, and purchased at the price of His own most precious Blood, with the shame of the cross and the horrors of the passion! How gladly He received the fruit of these from the hands of Malachy for that Malachy had exercised his ministry free of charge! Therefore the Lord was pleased with the gratuitous service in the minister, and in the ministry with the conversion of sinners. Acceptable, I say, and well pleasing to the Lord was the minister’s purity of intention along with the fruit of his ministry, the salvation of souls.

But even though Malachy’s ministry had been less fruitful, the Lord would still have had respect to him and to his works (Gen. iv. 4) ; for the Lord loves purity and delights in simplicity ; His justice is wont to estimate the work from the intention, and to judge as to the condition of the whole body from the state of the eye (Matt. vi. 22-3). As the case is, however, “ great are the works of the Lord, perfectly accomplished according to all the wills” (Ps. cx. 2) and desires of Malachy ; great indeed, and manifold, and exceedingly good in themselves, but rendered still better by the goodness of the pure intention whence they derived their origin. What work of piety was Malachy ever known to neglect ? Poor towards himself, he was rich to the poor. He made himself “ the father of orphans and the judge of widows ” (Ps. lvii. 6), and the refuge of the oppressed. “A cheerful giver ” (2 Cor. ix. 7), he seldom asked, and received with embarrassed humility. He laboured with all solicitude and no little success to restore concord between adversaries. Who ever was more tenderly compassionate ? more prompt to succour ? more fearless in administering correction ? For Malachy was full of zeal, nor was he lacking in knowledge (Rom. x. 2) which is the moderator of zeal, He knew how to be weak with the weak (x Cor. ix. 22), but he knew also how to be mighty with the mighty, how to resist the proud, how to punish tyrants, and how to point out their duties to kings and princes. It was he who, by his prayer, deprived a king of his sight in punishment of injustice, and restored the same when the king had been humbled to penance.* It was

• The king in question seems to have been Turlough O’Connor. We find the following account of this miracle in St. Bernard’s Life of St. Malachy, ch. xxvii.: “ A certain nobleman, having incurred the royal displeasure, was restored to favour by means of Malachy: for the nobleman distrusted the king and would not approach him to sue for pardon, except through Malachy or some other for whom the king had equal respect. The event proved that his fears were not unfounded. Rendered secure and incautious by the pretended reconciliation, he was soon arrested and thrown into prison by order of the king, who hated him now more than ever. The friends of the prisoner, fearing he would be put to death, claimed the intervention of the holy bishop who had guaranteed the man’s safety. What was Malachy to do? The only thing possible was to have recourse to his usual expedient in such circumstances. Gathering together all his disciples—the monks of Bangor—he proceeded at the head of this powerful army to the royal residence. He demanded the liberation of the captive and was refused. Then addressing the monarch he said: ‘O impious king, thou art acting against the Lord, against me, and against thyself in violating thy promise. But if thou dishonourest thy word, I will not dishonour mine, The prisoner put himself under my protection: if he be put to death, I have betrayed him, I am guilty of his blood. Art thou resolved to prove thyself a per— jurer and me a traitor? Know, then, that neither I myself nor those with me will taste any food until this man is set at liberty.’ He then entered the church, and with signs and tears he and his companions besought Almighty God to rescue him who was unjustly confined from the power of the wicked and treacherous tyrant. All that day and the following night they he who gave up to “ the spirit of error ” (1 John iv. 6) the disturbers of a peace which he had established, and frustrated them in their evil designs, so that they were again obliged to make peace, confounded and stupefied by that which befell them. It was Malachy also to assist whom against other violators of peace a river sprung up, and miraculously interposing its waters, rendered futile their wicked endeavours. No rain had fallen, there had been no inundation, no concurrence of clouds, no liquefaction of snow: when on a sudden that which before had been but a brook was changed into a mighty river, sweeping along, and overflowing its banks, and preventing the passage of them that were on their way to commit an injustice. Cf. Life of St. Malachy, c. xxvii.

Oh, “how great things have we heard and known ” (Ps. Ixxvii. 3) about the zeal of Malachy, and about the vengeance which he wreaked on his Lord’s enemies, although he was at the same time “sweet and mild and plenteous in mercy to all” (Ps. lxxxv. 5) who were in need! As if he were the father of all, so did he live for all. He loved and cherished all “ as a hen persevered in prayer and fasting. The king was informed of what was being done, but instead of being softened was hardened the more. The carnal-minded man at last took flight, fearing that if he remained he should have to yield to the power of prayer. As if, forsooth, he could conceal himself from Malachy’s eyes or go whither the Saint could not follow! O miserable man, wouldst thou set bounds to the prayers of the saints? Is prayer but as an arrow that thou dost flee from the bow ? (Ps. lix. 6). Whither shalt thou go from the Spirit of God, or whither shalt thou flee from His face?” (Ps. cxxxiii. 7). Malachy followed the fugitive and discovered his hiding place. ‘Thou shalt be blind, not seeing the sun’ (Acts xiii. 11), he exclaimed, ‘so that thou mayest be able to see in a better manner, and mayest understand how hard it is for thee to kick against the goad ’ (Acts ix. 5)... . Then was seen a second Saul led by the hand to a second Ananias, to give up his prey and to recover his sight.’—(Translator.)

30 her chickens” (Matt. xxiii. 37), and “ protected them under the covert of his wings ” (Ps. 1x. 5). He made no distinction of sex, or age, or rank, or condition: he was equally at the service of all, with a heart overflowing with sympathy for all. Whatever was the trouble of those who cried to him for help, he always esteemed it as his own. There was this difference, however, that whereas he was patient under the afflictions proper to himself, with regard to those of his neighbours, he was not only a sufferer by sympathetic participation, but very often an impatient sufferer. For many a time, being full of fervent zeal, he would pour out the vials of his wrath upon the unjust oppressor, so that by delivering the weak and curbing the strong he might consult for the salvation of both the one and the other. He used therefore to show anger sometimes, but only when forbearance would besin, according to the words of the Psalmist, “ Be ye angry, and sin not”’ (Ps. iv. 5). Anger exercised no dominion over Malachy, but he himself “ ruled his spirit ” (Prov. xvi. 32). He was master of himself. And plainly he who had triumphed over himself could not be subdued by anger (Job. xxxvi. 18). This passion, therefore, was held under complete controi. It came at call, issuing forth when ordered, but never bursting out of itself. It was aroused and directed by reason, not by natural impulse. Neither did it consume its owner with feverish agitation, but was rather employed by him for useful ends. And he exercised the utmost diligence and caution in regulating and restraining not only this passion of anger, but all the motions of his soul and body. For he was not so solicitous for others as to neglect himself; he did not consider his own soul as the one exception from his general providence. No, he consulted for his own spiritual interests also, and watched over himself as well as over his neighbour. He was, in fact, in such a way all his own and at the same time so completely at the service of every one around him, that he never seemed to behindered or distracted from attention to himself by the duties of fraternal charity, or by private devotion from external ministrations. Were you to behold him when surrounded by multitudes and busily occupied with public affairs, you would pronounce him born not for himself, but for his people. But if you saw him in retirement, alone with his thoughts, you would conclude that he lived only to God and himself.

Malachy could becalm and recollected in the midst of tumult ; and the hours which he devoted to leisure were not spent in idleness. How indeed could idleness have been found in him who was always “ employed in the justifications” of the Lord (Ps. cxviii. 23) ? True, a portion of his time was left unclaimed by the duties of attending to the necessities of his flock, but it was not left unoccupied by holy meditations, by fervent prayer, or by contemplative quiet. During these hours of retirement he kept silence as far as possible, and if there was need to speak he spoke with gravity. Hislook was always expressive of kindness and goodwill, but ordinarily downcast and guarded. For he kept his eyes in his head (Eccles. ii. 14)—a practice considered by the wise to be worthy of no little commendation—and did not suffer them to wander about except at the bidding of virtue. His smile was either indicative or provocative of love, and his laugh was rare. Whenever he indulged in it, it was always with restraint ; nor did he let it burst forth from him with loudness or violence: it served to reveal the joy of his heart in such a way that it did not lessen but rather enhanced the beauty of his countenance. It was so modest that it gave rise to no suspicion of levity, yet hearty enough to brighten up his face and to banish therefrom every cloud or shadow of sadness, O perfect oblation ! O “rich holocaust” (Ps. xix. 4) ! O pleasing service from mind and heart! How sweet an odour went up to God from the prayers that filled Malachy’s leisure! How good an odour was exhaled to men from the labours of his active ministry !

It was on account of these virtues, therefore, that Malachy “was beloved of God and men” (Ecclus, xlv. 1), and merited to be received to-day into the company of the holy angels, becoming in effect that which his name signifies.* And in truth he was already an angel not less by the purity of his life than by the name he bore: but now the prophecy of that illustrious name has been more blissfully fulfilled in him, for he now enjoys a glory and a happiness equal to that of the angels. Let us rejoice, dearest brethren, let us rejoice, I say, that our angel has ascended to the society of his fellow-citizens as one acting the part of an ambassador (2 Cor. v. 20) for “ the children of the captivity ” (Dan. v. 13), in order to conciliate in our behalf the favour of the blessed and to make known to them the desires of the miserable. Let us, therefore, I repeat, rejoice and exult because there has gone from our midst to the heavenly court one who has concern for us, one who protects us by his merits, one who has instructed us by the example of his life, and confirmed our faith by his miracles.

The holy Bishop who so often “in the spirit of humility’ (Prayer of the Mass) immolated pacific victims in heaven’s sight, has gone in person to-day, and as priest and victim, “into the altar of God” (Ps. xlii. 4). By the translation of the priest to glory, his sacrifice has been made more acceptable ; the fountain ‘of tears has been dried up, and all his holocaust seasoned with joy and exultation. “ Blessed be the Lord God ” of Malachy Who “hath visited His people” (Luke i. 68) through the ministry of so great a pontiff, and now “having taken him up into the holy city ” (Matt. iv. 5), ceases not to console us in our exile by the memory of the abundance of his sweetness! (Ps. cxliv. 7). And let the spirit of Malachy rejoice in the Lord, for that, being now freed from the burden of this corporeal mass, he is no longer prevented by the earthly, corruptible body from rising with all ease and alacrity above every creature, spiritual and material, and uniting himself wholly to God, cleaving to Whom he shall be one spirit with Him for ever (1 Cor. vi. 17).

Surely, then, “holiness becometh (this) Thy house, O Lord ” (Ps. xcii. 5) in which is celebrated the memory of a holiness so sublime. O blessed Malachy, preserve this house in holiness and justice, taking compassion on us who, in the midst of our miseries, so many and great, ‘‘ publish the memory of the abundance of thy sweetness ” (Ps. cxliv. 7). Marvellous indeed has been the dispensation of divine grace in thy regard, causing thee to appear so insignificant in thine own esteem and so glorious in the eyes of God, of that God Who hath wrought such wonders through thee, even the salvation of thy people, and hath also done such wonders for thee, admitting thee to a participation in His own immortal bliss. May this feast which we celebrate as a devout and well-deserved tribute to thy virtues, may it be signalised for us through the power of thy merits and prayers by an abundant outpouring of heavenly grace. For the festival in honour “ of the glory of thy sanctity ” (Ps. cxliv. 5) which we are now observing and which the holy angels observe for evermore, shall be to us a worthy occasion for rejoicing then only when we make it also an occasion of profit to our souls. Holy Pontiff, assembled here to-day on thy most sweet festivity, we ask that it be allowed us at thy departure to retain some small remnants of the fruits of the Spirit burdened wherewith thou mountest to the sky.

Be to us, we implore thee, O blessed Malachy, be to us as another Moses, or as another Elias; and as these to their disciples, so do thou give us of thy spirit (Num. xi. 15, 4 Kings ii. 25) for thou hast come in the spirit and power of them both (Lukei.). Thy life has been for us “a law of life and discipline’’ (Ecclus. xlv. 6) ; thy death a refuge from death and the portal of immortality ; thy memory the very savour of sweetness and grace ; and thy presence as “a crown of glory in the hand of the Lord ” (Is. Ixii. 3). O “ fruitful olive-tree in the house of God!” (Ps. li. 10), “O oil of gladness ”?” (Ps. xliv. 8), giving both unction and illumination, fostering us with favours, enlightening us with miracles !—make us, we beg of thee, participators in the glory and happiness which thou art enjoying. O sweet-smelling lily which springeth and flowereth for ever before the Lord, diffusing everywhere the life-giving odour of thy sweetness, thou whose memory is in benediction” (Ecclus. xlv. 1) amongst men here below and whose presence is honourable to the angels |— suffer not us who celebrate thy praises to be defrauded of a share of the fulness that is thine. “O great luminary ” (Ps. cxxxv. 7), “ light shining in darkness ” (John i. 4), making our prison bright and “ the city of God joyful”’ (Ps. xlv. 5) with the refulgence of thy miracles and merits !—banish from our souls the darkness of vice by the splendours of thy virtues. O morning star, brighter than the other stars in proportion as thou art nearer to the day and more like to the sun !—deign to move before us so that we also may “‘ walk in the light ” (x John i. 7), as “ the children of light, not of the night nor of darkness” (1 Thess. v. 5). O dawn trembling into day upon the earth, but at the same time meridian splendour illuminating the loftier regions of heaven !—admit us to a participation of that Divine Light, irradiated wherewith thou dost shine far and wide externally and burnest sweetly within, through the grace of Our Lord Jesus Christ, Who with the Father and the Holy Ghost liveth and reigneth one God for ever and ever. Amen.

APPENDIX: ST. BERNARD’S FIRST EPISTLE TO ST. MALACHY.

[St. Malachy returning from Rome in the year 1140 visited the abbey of Clairvaux, where he left four of his companions to be instructed in the spirit and observances of the Cistercian Order. On arriving home, he sent a few more of his disciples to be trained in the same school of religious perfection. These he made the bearers of a letter to the illustrious Abbot, St. Bernard, and also of a walking-stick—presumably an Irish blackthorn—for the Saint’s personal use. The following is St. Bernard’s acknowledgment. It is only as an honorary title he addresses Malachy as ‘‘ Archbishop of the Irish.” There were no canonical archbishops in Ireland before the year 1150. —tTranslator.)

To his venerable lord and most blessed father, Malachy, by the grace of God Archbishop of the Irish and Legate of the Apostolic See, Brother Bernard, styled Abbot of Clairvaux, sends greeting and prays that he may find favour with the Lord.

Amidst the many cares and anxieties of my heart, by the multitude whereof “ my soul is troubled exceedingly ”? (Ps. vi. 4), the brothers, come hither from a far country to serve the Lord, thy letter, “ and thy staff, they have comforted me” (Ps. xxii. 4). For in the letter I have proof of thy love, the staff helps to support my weak body, whilst the brothers console me by the fervour which they show, serving God “ in the spirit of humility ” (from the Prayer of the Mass). I have received all, I am pleased with all, “ all work together unto good ” for me (Rom. viii. 28).

But with regard to the desire thou hast expressed that two of thy brothers * should be sent home to thee in order to select a suitable site for the new foundation, I have come to the conclusion, after talking the matter over with these Irish monks, that they ought not to be separated from each other, until Christ has been more fully formed in them (Gal. iv. 19), and they have learned perfectly how to fight the battles of the Lord ‘(Ps. xvii. 35). Therefore, as soon as they have been thoroughly trained in the school of the Holy Spirit, as soon as they have been “ endued with power from on high” (Luke xxiv. 49), the children shall return to their father, to “ sing the songs of the Lord ” not now “in a strange land”’ (Ps. cxxxvi. 4), but in the land of their birth.

Do thou, in the meantime, “‘ according to the wisdom given ”? thee by the Lord (2 Peter iii. 15), choose and make ready a home for them, like the houses of the Order which thou hast seen in France, in a spot far removed from the noise and bustle of the world. For the day is drawing nigh when, through the grace of God, we shall send back to thee men made new from old. ‘‘ Blessed be the name of the Lord for evermore ” (Dan. ii. 20) to Whose bounty I owe it that I have children in common with thee! It was thou that “ planted ” by thy preaching, I “ watered ” by exhortation, “ but God gave the increase ” (1 Cor. iii. 6).

I beg of thee, holy father, not to desist from announcing the word of God, so that thou mayest “ give the knowledge of salvation to His people” (Luke i. 77). Thou art obliged to this by a twofold obligation, in virtue of thy legatine office and in virtue of thy episcopal charge. For the rest, since “in many things we all offend ” (James iii. 2), and since we who often have occasion to mix with the men of the world must necessarily bepowdered with some of the world’s dust, I commend myself to thy prayers and to those of thy disciples, that Jesus Christ, the very Source of piety, may vouchsafe to wash and cleanse us from our stains in the fountain of His mercy: for it is He Who said to Peter, “If I wash thee not, thou shalt have no part with Me ” (John xiii. 8). This service I not only solicit of thee as a favour, but demand as a right, because I, for my part, do not neglect to importune the Lord for thee, if yet the prayers of a poor sinner can be of any avail. Farewell in the Lord.