De Consideratione

Bernard of Clairvaux

De Consideratione

Bernard of Clairvaux (1090–1153)

First published 1839

De Consideratione ad Eugenium (On Consideration, to Eugene) is Bernard of Clairvaux's last major treatise, composed between 1149 and 1152 and addressed to Pope Eugene III, a former monk of Clairvaux whom Bernard had personally formed before his elevation to the papacy. Written in five books, the work is at once a spiritual manual and a mirror for princes: Bernard urges the newly burdened pope not to let the ceaseless business of Rome — litigation, petitions, the "malicious occupations" of the Curia — extinguish the interior life of consideratio, the reflective self-examination that alone keeps action rightly ordered. The treatise moves outward in careful stages, following the fourfold scheme Bernard sets as its architecture: the pope's consideration of himself, of what lies beneath him (the clergy and people of Rome), of what surrounds him (the cardinals and household), and finally of what lies above him, culminating in Book V's ascent toward the contemplation of God, angelic hierarchy, and the divine nature itself. Alongside its mystical and pastoral concerns, the work is notable for its unsparing critique of curial corruption, its meditation on the proper limits of papal power (including the celebrated distinction between the "two swords"), and its warning — startling in an address to a reigning pope — that Eugene's worldly pomp descends "not from Peter, but from Constantine." Blending rhetorical intensity, biblical exegesis, and Cistercian spirituality, De Consideratione stands as one of the most influential texts of twelfth-century ecclesiology and remains a foundational witness to the monastic critique of ecclesiastical power.


Prologue

Liber Primus

Caput I: St. Bernard sympathizes with the Pope in his many cares

1. Well, then, where shall I begin? I prefer to begin with your occupations, because it is in these that I most chiefly share your sorrow. Share, I say, for I take it for granted that you have sorrow; otherwise I ought rather to have said 'I sorrow', since where there is no sorrow one cannot share it. Accordingly, if you grieve, I grieve with you; if you do not, still I grieve, and deeply, because I know that the member which is past feeling is all the farther from health, and that the sick man who is unconscious of his sickness is in the more dangerous condition. But God forbid that I should have any such suspicion about you. I know how keenly, not long ago, you used to enjoy the luxury of a quiet life. You cannot so soon have changed your habits; you cannot all at once extinguish your regret for the pleasures so recently taken from you. The fresh wound must be painful. The wound has not already hardened, or in so short a time become past feeling. However this may be, unless you dissemble, your daily losses are sufficient reason for continual grief. If I am not mistaken, you are reluctantly torn from the embraces of your Rachel, and as often as that befalls you your sorrow must be renewed. But when does that not happen? How often do you wish, and in vain? How often do you move, but not move forward? How often do you attempt, and without result? strive, and do not obtain? How often are you in labour, and do not bring forth? venture out to sea, but drift away? where you begin, there make an end? Just as you are beginning to grow, do they not cut you down? ‘The children have come to the birth,’ saith the prophet, ‘and there is not strength to bring forth.’ Do you know this? No one better. You are a man of shameless face, and like the heifer, Ephraim, have learnt to love treading out the corn, if, with your consent, things go thus with you. God forbid ! This is the portion of him who is given over to a reprobate sense. I certainly long for you to have peace away from these, not in their company. There is nothing I dread more for you than that peace. Do you wonder if such peace could ever be yours ? Yes, I tell you, if, as mostly happens, habit passes into heedlessness.

Caput II: The strength of evil custom

Caput III: The rulers of the Church ought not to be for ever hearing and deciding lawsuits

Caput IV: What service is worthy, what unworthy, of the servants of God

Caput V: The Pope should not be so absorbed in other men's affairs as to neglect himself

Caput VI: The administration of justice concerns temporal governors rather than bishops

Caput VII: Nothing more deserving of consideration than piety and things eternal

Caput VIII: The four primary virtues

Caput IX: The recent practice of the Pope to be gradually corrected, the old imitated

Caput X: The shameless trickery of advocates, judges, and procurators

Caput XI: Such iniquitous greed to be sternly rebuked

Liber Secundus

Caput I: St. Bernard apologizes for the failure of the Second Crusade

Caput II: Consideration distinguished from Contemplation

Caput III: Consideration fourfold—(1) The Pope himself, (2) things below him, (3) things around him, (4) things above him

Caput IV: The threefold Consideration leading to self-knowledge. Firstly, What the Pope is

Caput V: Secondly, Who the Pope is, and whence he comes

Caput VI: The zeal befitting ecclesiastical rulers

Caput VII: Who the Pope is—(continued)

Caput VIII: The dignity and power of the Pope

Caput IX: St. Bernard invites the Pope to consider what he is by nature

Caput X: What manner of man the Pope is

Caput XI: The necessity for self-examination

Caput XII: The spiritual effects of prosperity and adversity

Caput XIII: Idleness, trifling, and profitless conversation to be shunned

Caput XIV: The Pope warned against accepting the person of any

Liber Tertius

Caput I: The Pope should aim not at subjecting all men to himself, but at bringing them into the bosom of the Church

Caput II: The limits of appeals to the Apostolic See

Caput III: Church rulers are for the profit of their people

Caput IV: Ecclesiastical rank and dignity to be respected. The abuse of privileges and exemptions

Caput V: The Sovereign Pontiff should uphold the Apostolic decrees and ancient ordinances throughout the world

Liber Quartus

Caput I: The things 'around' the Pope

Caput II: The clergy and people of Rome. The care and watchfulness of shepherds in olden time

Caput III: The necessity of curtailing extravagance in dress, &c.

Caput IV: The Pope’s colleagues and coadjutors at the Lateran

Caput V: The Pope should refuse bribes. Martin and Gaufrid. The arrogance of the Pope's attendants

Caput VI: It is not becoming in the Pope to be absorbed in the management of his household to the neglect of weightier matters. He should have a steward

Caput VII: The ideal Pope

Liber Quintus

Caput I: The things ‘above’ us, namely, God and things Divine, to which we rise by means of the Creatures

Caput II: The Steps of Consideration

Caput III: Opinion, Faith, and Understanding

Caput IV: The Angels

Caput V: God is the Source of Angelic Gifts and Graces

Caput VI: The Eternal Self-existence of God

Caput VII: The Divine Trinity in Unity

Caput VIII: The plurality of Persons in the Godhead, and their several 'properties'. The unity and simplicity of the Essence

Caput IX: As in God there are three Persons and one Nature: so in Christ there are two Natures and one Person

Caput X: The Parable of the three Measures of Meal

Caput XI: The consideration of God continued

Caput XII: God the rewarder of the good, and the righteous judge of the wicked

Caput XIII: The mystical interpretation of the length and breadth, and height, and depth

Caput XIV: What it is to 'comprehend' God

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