Bernard of Clairvaux, the twelfth-century monk who wrote that "Jesus is honey in the mouth, melody in the ear, a cry of joy in the heart," was both a mystic and a reformer. His writings reveal a mystical theology that Thomas Merton, a monastic heir to Bernard’s Cistercian reform, says "explains what it means to be united to God in Christ but (also) shows the meaning of the whole economy of our redemption in Christ." Critical of the monastic opulence of his times, Bernard exhorted his monks to consider that "Salt with hunger is seasoning enough for a man living soberly and wisely." Martin Luther believed that Bernard was "the best monk that ever lived, whom I admire beyond all the rest put together." Bernard's zeal and charisma led to the reform of Christian life in medieval Europe. Today it is reported that Pope Benedict XVI keeps Bernard's treatise Advice to a Pope close at hand for spiritual support. Honey and Salt is an original selection for the general reader of Bernard’s sermons, treatises, and letters. St. Bernard of Clairvaux (1090-1153) was born in Burgundy, France. He founded hundreds of monasteries and was canonized soon after his death. John F. Thornton is a literary agent, former publishing execuitve, and the coeditor, with Katharine Washburn, of Dumbing Down (1996) and Tongues of Angels, Tongues of Men: A Book of Sermons (1999). He lives in New York City. Susan B. Varenne is a New York City teacher with a strong avocational interest in and wide experience of spiritual literature. She holds an M.A. from the University of Chicago Divinity School and a Ph.D. from Columbia University. James J. O’Donnell is a professor of classics and provost of Georgetown University. He has served as president of the American Philological Association and is a Fellow of the Medieval Academy of America. He has published widely on the cultural history of the late antique Mediterranean world. His most recent book is Augustine: A New Biography (2005). Chapter 1 Why we should love god and the measure of that love You want me to tell you why God is to be loved and how much. I answer, the reason for loving God is God Himself; and the measure of love due to Him is immeasurable love. Is this plain? Doubtless, to a thoughtful man; but I am debtor to the unwise also. A word to the wise is sufficient; but I must consider simple folk too. Therefore I set myself joyfully to explain more in detail what is meant above. We are to love God for Himself, because of a twofold reason; nothing is more reasonable, nothing more profitable. When one asks, Why should I love God?, he may mean, What is lovely in God? or What shall I gain by loving God? In either case, the same sufficient cause of love exists, namely, God Himself. And first, of His title to our love. Could any title be greater than this, that He gave Himself for us unworthy wretches? And being God, what better gift could He offer than Himself? Hence, if one seeks for God's claim upon our love here is the chiefest: Because He first loved us. Ought He not to be loved in return, when we think who loved, whom He loved, and how much He loved? For who is He that loved? The same of whom every spirit testifies: "You are my God: my goods are nothing unto You." And is not His love that wonderful charity which "seeks not her own"? But for whom was such unutterable love made manifest? The apostle tells us: "When we were enemies, we were reconciled to God by the death of His Son." So it was God who loved us, loved us freely, and loved us while yet we were enemies. And how great was this love of His? St. John answers: "God so loved the world that He gave His only-begotten Son, that whosoever believes in Him should not perish, but have everlasting life." St. Paul adds: "He spared not His own Son, but delivered Him up for us all"; and the Son says of Himself, "Greater love has no man than this, that a man lay down his life for his friends." This is the claim which God the holy, the supreme, the omnipotent, has upon men, defiled and base and weak. Someone may urge that this is true of mankind, but not of angels. True, since for angels it was not needful. He who succored men in their time of need, preserved angels from such need; and even as His love for sinful men wrought wondrously in them so that they should not remain sinful, so that same love which in equal measure He poured out upon angels kept them altogether free from sin. Chapter II On loving god. how much god deserves love from man in recognition of his gifts, both material and spiritual, and how these gifts should be cherished without neglect of the giver Those who admit the truth of what I have said know, I am sure, why we are bound to love God. But if unbelievers will not grant it, their ingratitude is at once confounded by His innumerable benefits, lavished on our race, and plainly discerned by the senses. Who is it that gives food to all flesh, light to every eye, air to all that breathe? It would be foolis