The closing sentence in it has given trouble even to Bernard’s biographers, and must disconcert every admirer of the great uplifter of the twelfth century. Cotter Morison says ‘he must refer to the special details’ of Abélard’s teaching. It is impossible to acquit the words of the charge of evasiveness and a half-conscious inaccuracy, even if they be so interpreted. We have already given the general considerations which compel us to think Bernard made himself fully acquainted with Abélard’s opinions. We have already discussed the probability of his share in the driving of Abélard into Brittany. Other indications are not wanting. In 1132 Bernard was sent on a papal mission into Burgundy; his companion was Joscelin, Abélard’s early rival. Bernard attacks with some spirit the errors of an unnamed master in his _Treatise on Baptism_; these errors are the opinions of Abélard. On one occasion, indeed, they had a direct controversy. Bernard had visited the Paraclete, and had criticised the way in which the nuns, following Abélard’s direction, recited the Lord’s Prayer. Abélard had inserted ‘supersubstantial’ for ‘daily.’ Heloise duly reported the criticism, and Abélard flew to arms. The letter was characteristic. A sweet and genial prelude, a crushing argumentative onslaught, and an ironical inversion of the charge. ‘But let each do as he pleases,’ the rhetorician concluded; ‘I do not wish to persuade any man to follow me in this. He may change the words of Christ as he likes.’ However, we need not strain detailed indications. It is impossible to think that Bernard was unacquainted with ‘novelties’ that the echo of a great name had borne to the ends of the earth.[28] When we have seen the whole story of Bernard’s share in the struggle, it will be easier to understand this letter. It is puerile to think that we detract anything from the moral and spiritual greatness of St. Bernard in admitting an occasional approach to the common level of humanity. And there was present in strength that delusive ideal which has led so many good men into fields that were foreign to their native grandeur—the good of the Church. [28] _Fas est et ab hoste doceri._ The Benedictine defenders of Bernard (in _Migne_) say, in another connection: ‘Was there a single cardinal or cleric in Rome who was unacquainted with his dogmas?’