St. Bernard of Clairvaux
Abbot of Clairvaux
Bernard of Clairvaux, O. Cist (1090 – August 20, 1153) was a French abbot and the primary builder of the reforming Cistercian order. After the death of his mother, Bernard sought admission into the Cistercian order. Three years later, he was sent to found a new abbey at an isolated clearing in a glen known as the Val d'Absinthe, about 15 km southeast of Bar-sur-Aube. According to tradition, Bernard founded the monastery on 25 June 1115, naming it Claire Vallée, which evolved into Clairvaux.
Saint Bernard, the founding abbot of Clairvaux Abbey in Burgundy, was one of the most commanding Church leaders in the first half of the twelfth century as well as one of the greatest spiritual masters of all times and the most powerful propagator of the Cistercian reform. He was born in Fontaines-les-Dijon in 1090 and entered the Abbey of Citeaux in 1112, bringing thirty of his relatives with him, including five of his brothers-- his youngest brother and his widowed father followed later. After receiving a monastic formation from St. Stephen Harding, he was sent in 1115 to begin a new monastery near Aube: Clairvaux, the Valley of Light. As a young abbot he published a series of sermons on the Annunciation. These marked him not only as a most gifted spiritual writer but also as the "cithara of Mary," especially noted for his development of Mary's mediatorial role.
Bernard's spiritual writing as well as his extraordinary personal magnetism began to attract many to Clairvaux and the other Cistercian monasteries, leading to many new foundations. He was drawn into the controversy developing between the new monastic movement which he preeminently represented and the established Cluniac order, a branch of the Benedictines. This led to one of his most controversial and most popular works, his Apologia. Bernard's dynamism soon reached far beyond monastic circles. He was sought as an advisor and mediator by the ruling powers of his age. More than any other he helped to bring about the healing of the papal schism which arose in 1130 with the election of the antipope Anacletus II. It cost Bernard eight years of laborious travel and skillful mediation. At the same time he labored for peace and reconciliation between England and France and among many lesser nobles. His influence mounted when his spiritual son was elected pope in 1145. At Eugene III's command he preached the Second Crusade and sent vast armies on the road toward Jerusalem. In his last years he rose from his sickbed and went into the Rhineland to defend the Jews against a savage persecution.
Although he suffered from constant physical debility and had to govern a monastery that soon housed several hundred monks and was sending forth groups regularly to begin new monasteries (he personally saw to the establishment of sixty-five of the three hundred Cistercian monasteries founded during his thirty-eight years as abbot), he yet found time to compose many and varied spiritual works that still speak to us today. He laid out a solid foundation for the spiritual life in his works on grace and free will, humility and love. His gifts as a theologian were called upon to respond to the dangerous teachings of the scintillating Peter Abelard, of Gilbert de la Porree and of Arnold of Brescia. His masterpiece, his Sermons on the Song of Songs, was begun in 1136 and was still in composition at the time of his death. With great simplicity and poetic grace Bernard writes of the deepest experiences of the mystical life in ways that became normative for all succeeding writers. For Pope Eugene he wrote Five Books on Consideration, the bedside reading of Pope John XXIII and many other pontiffs through the centuries.
Bernard died at Clairvaux on 20 August 1153. He was canonized by Pope Alexander III on 18 January 1174. Pope Pius VII declared him a Doctor of the Church in 1830.
Works by St. Bernard of Clairvaux
What is love? In his text On Loving God, St. Bernard surveys the four types of love that Christians experience as they grow in their relationship with God: loving one's self, selfish love, loving God as God, and loving one's self in God. St. Bernard reminds us that not only did God give us life, but He gave us Himself. For indeed, "God deserves to be loved very much, yea, boundlessly, because He loved us first, He infinite and we nothing, loved us, miserable sinners, with a love so great and so free." St. Bernard reminds us that we are indebted to God for his love and His sacrifice. Not only should we love God because it is what He deserves, but also because loving God does not go without reward. Loving God is to our advantage. The Lord rewards those who love Him with the blessed state of the heavenly Fatherland, where sorrow and sadness cannot enter. St. Bernard's medieval prose is poetic and full of clever imagery. His work is as beautiful as it is knowledgeable.
"The letters of great and good men give us information about them which can be derived from no other source," say Frank Gasquet, one of the organizers of this book. Unlike any other literature, a letter provides us with a window into the soul of its author; it allows us to see the author's personal characteristics, cares, emotions, gifts, and vices. It addition to their great historical importance, the letters of Saint Bernard give us an indicator of St. Bernard's religious and political influence. St. Bernard exchanged letters with men and women of many different statures--his correspondents included monk, deacons, bishops, abbots, kings, holy virgins, countesses, popes, dukes, and duchesses. St. Bernard was always lively in his presentation and pleasant in his tone, even when he was fiercely defending his faith. He frequently incorporated biblical allusions in his writing. He also relied heavily on the trusted teachings of St. Ambrose and St. Augustine, two of his favorite church fathers. There is much truth and warmth to be found in the letters of St. Bernard.
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