Homily by S. Bernard, Abbot: Sermon 36 on the
Canticles
YOU are aware that I propose today to speak of
ignorance, or rather, of the various kinds of ignorance; for, if you remember,
we distinguished two kinds: the one in
regard to ourselves, the other to God: and I warned you that each was to be
avoided, because each was a cause of condemnation. I think we must in the first
place inquire whether every kind of ignorance be a cause of condemnation? And
it seems to me that this is not the case; that it is not every kind of
ignorance that is blamable, since there are many things (they are, indeed,
innumerable) of which we are allowed to be ignorant without peril to our
salvation. For example, if you are ignorant of some mechanical art, as that of
the wheelwright, or mason, would that be an obstacle for your salvation? How many men there are who have been saved,
being acceptable to God in character and actions without having been acquainted
even with the liberal arts! How many persons does the Apostle enumerate in the
Epistle to the Hebrews who became dear to God, not by their acquaintance with
polite literature, but by a pure science and love unfeigned!
I MAY seem to you, perhaps, to speak too severely
of knowledge; to blame, as it were, the learned, and to forbid the study of
literature. But I would by no means do this. I am not unaware how great are the
services that have been rendered to the Church, and are rendered to her
continually, by her learned sons, whether in repulsing the attacks of her
enemies, or in instructing the simple. Besides, I have read the words of the
Prophet: Because thou hast rejected knowledge I will also reject thee, that thou
shalt be no more priest unto me; and also: They that be wise shall shine as the
brightness of the firmament, and they that turn many to righteousness as the
stars for ever and ever, But I know also where I have read: Knowledge puffs up;
and again: He that increases knowledge increases sorrow.
BUT it is best to send you to the master. If any
man, he says, think that he knows anything, he knows nothing, if he knows not what he ought to
know. You see that he does not praise the person who knows many things if he is
still ignorant of the right manner of knowing them, and that in that very point
he places the fruit and usefulness of knowledge. What, then, does he understand
by the manner of knowing? What else can he mean by it than in what order, with
what degree of eagerness, and with what intention and object we ought to
acquaint ourselves with all things? In what order? That is to say, so as to
acquire first that which is more fitted to the work of our salvation. With what
degree of eagerness? By which we learn that we ought to apply ourselves with
the greatest ardor and vehemence to make progress in that which excites us the
most strongly to the love of God. And lastly, with what intention and object?
Not to learn, that is to say, in order to satisfy vain-glory, or to indulge
curiosity, or any motive like that, but only for our own edification or that of
our neighbor. For there are those who wish to learn merely in order that they
may know, and such curiosity is blamable. There are others who wish to desire
to learn that they may make merchandise of their knowledge, for example, in
order to gain money or honors; and such trafficking is ignoble. But there are
others who desire to learn that they may edify others: that is charity. And
lastly, there are some who wish to learn that they may themselves be edified:
and that is wisdom.
OF all these reasons then, it is in the last two
alone that no abuse of knowledge is to be found; in fact, only among those who
seek knowledge in order to do good. In short, learn to do good and then act
upon it. Perhaps it can be said that he who knows what is right and does not
act upon it is a sinner. To put it metaphorically: Food that is eaten and not
digested is harmful. Indigestible and badly cooked food begets sickness, and
injures the body instead of nourishing it. Likewise, much knowledge is indigestible
to the stomach of the mind, which is the memory, unless it has first been
cooked in the fire of charity, and has been received and digested by certain
spiritual members, namely acts and habits. Refreshment so received will show
forth in a man’s life and manners. So, knowledge in a sinner is to compared
with food that has become harmful and noisome. Therefore, the holy Doctor of
the Church complains both of those who condemn knowledge whatever their manner
of life, and those who possessing knowledge of righteousness, still live evil
lives.
