St Bernard's Praises of the Virgin Mother: Homily 2, Part 6

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

For as the green of the rod did not prevent the budding of the flower; so the holy childbirth did not take away the modesty of the Virgin.


 Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

6. Sed si tibi quod nunc in flore Christus intelligi dicitur, superiori videtur adversari sententiae, qua non virgae flore, sed floris fructu designari dicebatur; noveris in eadem Aaronica virga (quae non solum floruit, sed et fronduit, et fructum emisit) non solum flore vel fructu, sed ipsis etiam frondibus eumdem significari.

But if Christ is said to be in the flower, this seems to contradict the higher judgement by which He is said to be designated not by the flower of the rod but by the fruit of the flower. Aaron's rod not only produced  flower and fruit but leaves.

Noveris et apud Moysen nec fructu virgae, nec flore, sed ipsa virga demonstrari; illa utique virga, qua feriente, aqua vel dividitur transituris [1], vel de petra excutitur bibituris [2] .

You will understand that, in Moses, He was represented not by the fruit or flower of the rod but by the rod itself. And by wielding that same rod, either the waters were divided that they were to cross [1] or water was to spring from the rock so that they could drink. [2]

Nullum autem inconveniens est, diversis rebus diversis ex causis Christum figurari; et in virga quidem potentiam, in flore vero fragrantiam, in fructu autem saporis dulcedinem, in frondibus quoque sedulam ejus intelligi protectionem, qua videlicet parvulos ad se confugientes sub umbra alarum suarum protegere non desinit, sive ab aestu carnalium desideriorum, sive a facie impiorum, qui eos afflixerunt.

There is nothing unfitting in representing Christ under different figures for different causes. So we may speak of Him as the power in the rod, the fragrance in the flower, or the sweetness of the savour in the fruit; whilst by the leaves may be understood His watchful protection that He does not cease to extend over the little ones fleeing under the shade of His wings from the heat of carnal desires, and from the face of them that afflict them.

Bona et desiderabilis umbra sub alis Jesu, ubi tutum est fugientibus refugium, gratum fessis refrigerium. Miserere mei, Domine Jesu, miserere mei; quoniam in te confidit anima mea, et in umbra alarum tuarum sperabo, donec transeat iniquitas.[3]

Good and desirable shade, under the wings of Jesus, where those who flee find safe refuge refuge, and where the weary obtain welcome refreshment. Have mercy on me, Lord Jesus, have mercy on me; for my soul confides in Thee, and under the shadow of Thy wings I will hope until iniquity pass by. [3]

In hoc tamen Isaiae testimonio, florem Filium, virgam intellige Matrem; quoniam et virga floruit absque germine, et virgo concepit non ex homine. Nec virgae virorem floris laesit emissio, nec virginis pudorem sacri partus editio.

In this testimony of Isaias, understand the flower represents the Son and the rod the Mother; for the rod flowered without a seed and the Virgin conceived knowing not man. For as the green of the rod did not prevent the budding of the flower; so the holy childbirth did not take away the modesty of the Virgin.

References

[1] [16] Tu autem eleva virgam tuam, et extende manum tuam super mare, et divide illud : ut gradiantur filii Israel in medio mari per siccum

But lift thou up thy rod, and stretch forth thy hand over the sea, and divide it: that the children of Israel may go through the midst of the sea on dry ground. [Exodus 14]

[2] [6] En ego stabo ibi coram te, supra petram Horeb : percutiesque petram, et exibit ex ea aqua, ut bibat populus. Fecit Moyses ita coram senioribus Israel :

Behold I will stand there before thee, upon the rock Horeb: and thou shalt strike the rock, and water shall come out of it that the people may drink. Moses did so before the ancients of Israel: [Exodus 17]

[3] [2] Miserere mei, Deus, miserere mei, quoniam in te confidit anima mea. Et in umbra alarum tuarum sperabo, donec transeat iniquitas.

Have mercy on me, O God, have mercy on me: for my soul trusteth in thee. And in the shadow of thy wings will I hope, until iniquity pass away.[Ps 56]

Latin vocab

adversor, ātus sum, 1, dep. freq. n.: to be against; to oppose
excutitur:  third-person singular present passive indicative of excutiō: excutiō, cussī, cussus, 3, a.: to shake out or off; throw or cast down; cast out; drive away; expel; shake out