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Bernard (II) of Świdnica (Polish: Bernard świdnicki) (c. 1291 – 6 May 1326) was a Duke of Jawor-Lwówek-Świdnica-Ziębice between 1301 and 1312 (with his brothers as co-rulers), of Świdnica-Ziębice during 1312–1322 (with his brother as co-ruler), and the sole Duke of Świdnica from 1322 until his death.
- A CORRECTION
- PREFACE
- The heads of the following book. (1)
- THE TWELVE DEGREES OF PRIDE
- The search for Truth -- Christ the goal and the road.
- CHAPTER II
- CHAPTER III
- CHAPTER IV
- CHAPTER V
- CHAPTER VI
- CHAPTER VII
- (3) And there is another passage, The father shall make thy truth known
- CHAPTER VIII
- CHAPTER IX
- CHAPTER X
- The second degree -- Levity of mind. (The opposite of the eleventh degree of humility -- short and sensible speech in a subdued tone.)
- The third degree -- Unseasonable merriment. (The opposite of the tenth degree of humility -- refraining from frequent and light laughter.)
- The fourth degree -- Boastfulness. (The opposite of the ninth degree of humility. Reticence until questioned.)
- The fifth degree -- Eccentricity. (The opposite of the eighth degree of humility, observance of the general rule of the monastery.)
- Sixth degree -- Conceit. (The opposite of the seventh degree of humility -- belief and acknowledgment of one's inferiority to others.)
- Seventh degree -- Audacity. (The opposite of the sixth degree of humility -- acknowledgment of oneself as unworthy and useless.)
- The eighth degree -- Defence of wrong-doing. (The opposite of the fifth degree of humility -- a humble and straightforward disclosure of sins and evil thoughts.)
- The ninth degree -- Dishonest confession. (The opposite of the fourth degree of humility, willing endurance of hardship as a matter of obedience.)
- The tenth degree -- Rebellion. (The opposite of the third degree of humility -- Obedient submission to superiors.)
- Eleventh degree -- Freedom to sin. (The opposite of the second degree of humility -- Forbearance to press personal desire. )
- Twelfth degree -- Habitual sin. (The opposite of the first degree of humility -- constant abstinence from sin for fear of God. )
- To what extent may prayer be offered for the incorrigible, and spiritually dead?
In order to strengthen and support a certain opinion expressed in this little book I quoted the passage in the Gospel (St. Mark xiii. 32) in which Our Lord states that He was unaware of the date of the final Judgment. To this I inadvertently added a word which, as I have since discovered, does not occur in the Gospel. For the text has simply 'neith...
You have asked me, brother Godfrey, to expand and put in writing the substance of the addresses 'On the Degrees of Humility' which I had delivered to the brethren. I admit that, anxious as I was to give to this request of yours the serious answer that it deserved, I was doubtful whether I could comply with it. For with the evangelist's warning in m...
XII. A permanent attitude of bodily; and spiritual prostration. XI. The speech of a monk should be short, sensible and in a subdued tone. X. Abstinence from frequent and light laughter. IX. Reticence, until asked for his opinion. VIII. Observance of the general rule of the monastery. VII. Belief in and declaration of one's inferiority to others. VI...
TAKEN DOWNWARDS I. Curiosity, when a man allows His sight and other senses to stray after things which do not concern him. II. An unbalanced state of mind, showing itself in talk unseasonably joyous and sad. III. Silly merriment, exhibited in too frequent laughter. IV. Conceit, expressed in much talking. V. Eccentricity attaching exaggerated import...
propose to speak of the degrees of humility, as St. Benedict sets them before us, as not only to be enumerated but to be attained. And I will first indicate, to the best of my ability, the goal that may be reached by their means, so that when you have heard the result of its attainment, the toil involved in the ascent may be less severely felt. So ...
The ladder of humility, foreshadowed by that which Jacob saw in his vision. The refreshment provided by Christ -- humility, love, and contemplation -- of which love is the central course, as on Solomon's table. St. Benedict enumerates twelve degrees in this law by which the return to truth is made; so that as access to Christ is gained when the Ten...
The process by which the road of humility leads to the attainment of Truth. The three degrees of Truth. The teaching of Christ about these. Discussion of the difficulty involved in the statement that He learned compassion through suffering. I have stated, as well as I can do so, the blessings to be gained by passing upwards through the degrees of h...
The first degree of Truth -- self-scrutiny -- reveals to us our own evil case. But let us resume the thread of our argument. If then He in whose nature there was no sadness, made Himself sad in order that He might have personal experience of something of the existence of which He was already aware, how much more is it your duty, I will not say to a...
The second degree of Truth -- wherein consciousness of our own shortcomings makes us merciful to those of other people. Thus in this, the first degree of Truth, the Prophet is so humbled that he says in another Psalm, In thy truth thou hast humbled me. (1) He may then reasonably conclude that the wretched condition in which he finds himself to be, ...
The third, degree of Truth -- the clearing of the spiritual sight, so that it may gaze on holy and heavenly things. If therefore men practise perseverance in the three matters that have been mentioned viz., the sorrow of repentance, the longing for righteousness, and works of mercy, they clear their spiritual sight of the three hindrances (1) which...
The work of the Persons of the Holy Trinity in leading men through the three degrees of Truth. Here I seem to discern a certain marvellous and individual operation of each Person of the Trinity -- if indeed it is possible for the limited intelligence of man to conceive a difference such as cannot be expressed in words between persons who co-operate...
(4) And yet again, I thank thee, Father, because thou hast hid these things from the wise and hast revealed them to little ones. (5) You see then how the Father at last receives into glory those to whom the Son first taught humility by precept and by practice, and on whom the Holy Spirit then shed love. The Son receives them as learners, the Comfor...
The same sequence is seen in the 'rapture' of St. Paul to the third heaven. Do you suppose that St. Paul had not undergone the same gradual process when, as he has told us, he was 'caught up' to the third heaven? But why was he 'caught up' instead of being 'led up'? The reason surely was that if so great an Apostle says that he was 'caught up' to a...
The writer sighs regretfully over his own shortcomings in the search for Truth. But how can a poor creature like myself ramble on about the two higher heavens in a way more suggestive of the outpouring of words than of spiritual activity, seeing that it is as much as I can do to crawl on my hands and feet under the lower one? Yet I have already, wi...
The first degree -- Curiosity -- the opposite of modesty -- especially of the eyes. The first degree of pride is curiosity. This you may detect by the following signs. Look at that monk, whom you have hitherto supposed to be a sensible man. He has now taken to staring about him, whether he is standing up, walking about or sitting down. He thrusts h...
For the monk who is careless about himself and unduly inquisitive about other people, looks up to some as his betters and looks down upon others as his inferiors -- in some he sees cause for envy, while others are the objects of his scorn. It thus happens that his mind, enervated by his habit of staring about him, is oppressed by no anxiety on its ...
It is characteristic of the proud that they always look out for pleasure and shun sadness, in accordance with the saying: The heart of fools is where there is mirth. (1) So it is that the monk who has already descended two degrees of pride and through inquisitiveness has arrived at levity, when he sees the joy for which he is always on the look out...
But when vanity increases, and the bladder begins to be inflated, it becomes necessary to loosen the belt and allow a larger outlet for the air, otherwise the bladder will burst. So the monk who is unable to discharge his superabundant store of unseemly merriment by laughter or by gesture, breaks forth with the words of Elihu, My belly is as new wi...
A man who prides himself on being better than his fellow-men thinks it a disgrace if he does not do something more than they do, whereby his superiority may be apparent. Therefore the general rule of the monastery and the example of its senior members are not enough for him. Yet his anxiety is not to be, but to be seen to be better than they. His e...
He believes what he hears, praises his own action, (1) and pays no attention to the motive. He welcomes a favourable opinion and forgets its purpose. And he who in everything else puts more trust in himself than in other men, attaches more weight to the opinions of others about him than to his own. So not only does he think that he exhibits superio...
For if a man thinks himself superior to others, is it likely that he will not push himself in front of them? He is the first to take his seat at meetings, the first to intervene in debate. He comes forward without invitation, and with no introduction but his own; he re-opens questions that have been settled, and goes again over work that has been d...
There are many ways in which defence is made for sin. A man either says 'I did it not' or 'I no doubt did it, but I acted rightly in so doing', or 'I may have acted wrongly but not to a serious extent,' or, 'If I was seriously wrong, I had no bad intention'. If, however, he, like Adam and Eve, is proved to be guilty, he attempts to excuse himself o...
But although defences of this kind are considered so wrong that they are called by the Prophet evil words (1) a false and perverse confession is much more dangerous than even a brazen and stubborn defence. For there are some who, when they are reproved for rather conspicuous offences, and know that no excuse which they may offer will be accepted, h...
Unless by a merciful intervention of Providence this man quietly accepts the unanimous verdict -- a thing which it is very difficult for such persons to do -- he soon becomes shameless and defiant, and more hopelesly degenerate, and sinks through rebellion into the tenth degree, so that he who had hitherto by his conceit treated his brethren with v...
So after the tenth degree -- which has been described as 'rebellion' the man is at once caught in the eleventh. He then enters those paths which are attractive to men, at the end of which (unless God shall perchance have interposed some barrier for his protection) he will be plunged into the nethermost hell -- that is into contempt of God. For the ...
But when, by the awful judgment of God, his first offences have been unpunished, the pleasure that he has derived from them is freely repeated, and its repetition engrosses him. Lust is quickened, reason lulled, and habit becomes bondage. The wretched man is drawn into the abyss of evil, made prisoner to the despotic rule of vice, and so overwhelme...
For such an one, (1) says John the Apostle, I do not say that any one shall pray. But sayest thou, O Apostle, that no one may Hope? Surely he who loves that man may groan. He ventures not to pray, he need not forbear to weep. What is this that I say that perchance there remains the resource of hope, where prayer has no place? Take an instance of on...
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Bernard (II) of Świdnica was a Duke of Jawor-Lwówek-Świdnica-Ziębice between 1301 and 1312, of Świdnica-Ziębice during 1312–1322, and the sole Duke of Świdnica from 1322 until his death.
Bernard of Świdnica was a Duke of Jawor-Lwówek-Świdnica-Ziębice during 1301–1312, of Świdnica-Ziębice during 1312–1322, and sole Duke of Świdnica since 1322 until his death.
Book description Documents recording the interrogation of sixteen women and the nature of their unusual spiritual practices, now available in a full edition and, for the first time, a full English translation.
Date of birth: 1288 (statement with Gregorian date earlier than 1584), 1290: Date of death: 6 May 1326 (statement with Gregorian date earlier than 1584), 1326
