Page:Vactican as a World Power.djvu/169

 CRUSADES 155

tradiction that lies in all attempts to remove the disparateness of might and right, sword and cross, service and command. But it raises such a host of demands that what is reasonable be made real, that might be used rightly, and that the throne be sanctified, that it remains a glow- ing appeal of imperishable significance to a Curia threatened by worldliness.

This tragic character of a philosophy of the Papacy in which the word "reason" plays a more prominent part than it does in any of the other writings of the mystical Bernard, is not without resemblance to the personal tragedy of Bernard as an active statesman. While he was writing it, news of the catastrophic finale of the Second Crusade reached him. Louis VII of France had instigated this Crusade. When Bernard was asked for his opinion, he seemed to have a premoni- tion of the fateful onslaught of the forces of dissension and worldliness which the beleaguered East was soon to lead against the West. At kast he insisted that the matter be referred to the Pope for his decision. Eugene assented and entrusted to Bernard the preaching and organiza- tion of the Crusade. The Abbot set out, kindled waves of enthusiasm in Burgundy and in France as well as up and down the Rhine in Ger- many, protected the Jews against the fury of those who were afire with zeal for the Cross, worked miracles which astonished him as much as they did those who were healed, and in Speyer persuaded even Conrad of Hohenstaufen to rally to the cause.

The undertaking ended unfortunately. This defeat of Christen- dom was due above all else to the unromantic and firm policy of Roger who estranged Byzantium from the crusading armies. But public opinion attributed it to the "anti-Christ," saying that he had worked only sham miracles. Bernard bore these insults with greatness and strength of soul. He felt confident that good would result from the misfortune, and placed himself between God and the muttering of men. So far as he was concerned, he had said all that was necessary in the treatise written for the Pope: "Every man must depend on the witness of conscience for a perfect and unconditional exoneration. What can it mean to me if those judge me who term good evil and evil good; who mistake darkness for light, and light for darkness? But if it must be that either God or I be accused, I prefer that it should be L How well it is for me if He has used me for His shield!"

156