Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Nine)

Text and Illustrations from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor of the Church)
Double
White Vestments

English: Stained glass representing St. Bernard of Clairvaux. Upper Rhine, circa 1450.

Français : Saint Bernard de Clairvaux, vitrail. Rhin supérieur, vers 1450.

Source/Photographer: Jastrow (2006)

(Wikimedia Commons)

St. Bernard of Clairvaux was named a Doctor of the Church in 1830. At the 800th anniversary of his death, Pope Pius XII issued an encyclical on Bernard, Doctor Mellifluus, in which he labelled him "The Last of the Fathers." Bernard did not reject human philosophy which is genuine philosophy, which leads to God; he differentiates between different kinds of knowledge, the highest being theological. Three central elements of Bernard's Mariology are how he explained the virginity of Mary, the "Star of the Sea", how the faithful should pray to the Virgin Mary, and how he relied on the Virgin Mary as Mediatrix.

Bernard also held some doctrines which the Reformers would later rekindle at the beginnings of the Protestant movement. Some people have therefore equated him with a Protestant before there were Protestants. In truth, he held to a mix of the Reformers' doctrines and the doctrines of the Roman Catholic Church of his day. Bernard fought against the doctrine of the Immaculate Conception of Mary. Also of great importance to the Reformers would be Bernard's conception of justification. Calvin quotes Bernard several times to show the historical validity of Sola Fide, which Luther described as the article upon which the Church stands or falls. Calvin also quotes him in setting forth his doctrine of a forensic alien righteousness, or, as it is commonly called, imputed righteousness.

Bernard was instrumental in re-emphasising the importance of Lectio Divina and contemplation on Scripture within the Cistercian Order. Bernard had observed that, when Lectio Divina was neglected, monasticism suffered. Bernard considered Lectio Divina, and contemplation guided by the Holy Spirit, the keys to nourishing Christian spirituality.

Bernard of Clairvaux, as shown in the church of Heiligenkreuz Abbey, near Baden bei Wien, Lower Austria. Portrait (1700) with the true effigy of the Saint by Georg Andreas Wasshuber (1650-1732), (painted after a statue in Clairvaux with the true effigy of the saint)

Author: Georges Jansoone.

Photo: June 2006.

(Wikimedia Commons).

Bernard's theology and Mariology continue to be of major importance, particularly within the Cistercian and Trappist Orders. Bernard led to the foundation of 163 monasteries in different parts of Europe. At his death, they numbered 343. His influence led Pope Alexander III to launch reforms that would lead to the establishment of Canon Law. He was the first Cistercian monk placed on the Calendar of Saints and was canonized by Pope Alexander III on 18 January 1174. Pope Pius VIII bestowed on him the title of Doctor of the Church. He is fondly remembered as the "Mellifluous Doctor" (the Honey-Sweet-voiced Doctor) for his eloquence. The Cistercians honour him, as only the founders of Orders are honoured, because of the widespread activity which he gave to the Order.

The works of Bernard are as follows:

De Gradibus Superbiae, his first treatise;
Homilies on the Gospel, Missus est, written in 1120;
"Apology to William of St. Thierry" against the claims of the monks of Cluny;
"On the Conversion of Clerics," a book addressed to the young ecclesiastics of Paris, written in 1122;
De Laude Novae Militiae, addressed to Hugues de Payens, first Grand Master and Prior of Jerusalem (1129). This is a eulogy of the military Order, instituted in 1118, and an exhortation to the knights to conduct themselves with courage in their several stations;
De Amore Dei", wherein Bernard argues that the manner of loving God is to love without measure and gives the different degree of this love;
"Book of Precepts and Dispensations" (1131), which contains answers to questions upon certain points of the Rule of St Benedict, from which the abbot can, or cannot, dispense;
De Gratia et Libero Arbitrio, in which the Roman Catholic Dogma of Grace and Free Will was defended according to the principles of St Augustine;
De Consideratione ("On Consideration"), addressed to Pope Eugenius III;
De Officiis Episcoporum, addressed to Henry, Archbishop of Sens.

His sermons are also numerous:

On Psalm 90, Qui habitat, written about 1125;
"On the Song of Songs". [with an autobiographical passage, sermon 26, mourning the death of his brother, Gerard];
There are also 86 "Sermons for the Whole Year."

530 letters survive.

Many letters, treatises, and other works, falsely attributed to him survive, such as the l'Echelle du Cloître, les Méditations, and l'Edification de la Maison intérieure.

Saint Bernard's Prayer to the Shoulder Wound of Jesus is often published in Catholic prayer books.

Saint Bernard's views on the Virgin Mary also influenced other saints, e.g., in the classic text on Mariology, "The Glories of Mary", Saint Alphonsus Liguori based his analysis of Mary as the "Gate to Heaven" on Saint Bernard's statement: No one can enter Heaven, unless by Mary, as though through a door.

Dante Alighieri's "Divine Comedy" places him as the last guide for Dante, as he travels through the Empyrean (Paradiso, cantos XXXI–XXXIII). Dante's choice appears to be based on Bernard's contemplative mysticism, his devotion to Mary, and his reputation for eloquence.

He is also the attributed author of the poem, often translated in English hymnals as, "O Sacred Head, Now Wounded".

THIS CONCLUDES THE ARTICLE ON SAINT BERNARD, ABBOT AND DOCTOR OF THE CHURCH.

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Eight)

Text and Illustrations from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor of the Church)
Double
White Vestments

Church of Saint Bernard of Clairvaux in Flachsmeer, 

District of Leer, East Frisia, Germany.

Deutsch: Hist. Kirche (kath.) in Flachsmeer, LK Ler, Ostfriesland. 

Author: Frisia Orientalis

Photo: May 2009. 

(Wikimedia Commons) 

Second Crusade (1146–49)

News came at this time from the Holy Land that alarmed Christendom. Christians had been defeated at the Siege of Edessa and most of the country had fallen into the hands of the Seljuk Turks. The Kingdom of Jerusalem and the other Crusader states were threatened with similar disaster. Deputations of the bishops of Armenia solicited aid from the Pope, and the King of France also sent ambassadors. The Pope commissioned Saint Bernard to preach a Second Crusade and granted the same Indulgences for it which Pope Urban II had accorded to the First Crusade.

There was, at first, virtually no popular enthusiasm for the Crusade, as there had been in 1095. Bernard found it expedient to dwell upon the taking of the Cross as a potent means of gaining absolution for sin and attaining grace. On 31 March, with King Louis present, he preached to an enormous crowd in a field at Vézelay. When Bernard was finished, the crowd enlisted en masse; they supposedly ran out of cloth to make Crosses. Bernard is said to have given his own outer garments to be cut up to make more.

Unlike the First Crusade, the new venture attracted royalty, such as Eleanor of Aquitaine, then Queen of France; Thierry of Alsace, Count of Flanders; Henry, the future Count of Champagne; Louis’ brother Robert I of Dreux; Alphonse I of Toulouse; William II of Nevers; William de Warenne, 3rd Earl of Surrey; Hugh VII of Lusignan; and numerous other nobles and bishops.

But an even greater show of support came from the common people. Bernard wrote to the Pope a few days afterwards, "Cities and castles are now empty. There is not left one man to seven women, and everywhere there are widows to still-living husbands."

Church of Saint Bernard of Clairvaux, Kurrenberg, Germany. 

Deutsch: katholische Kirche St. Bernhard in Kürrenberg

Author: GFreihalter

Photo: April 2011. 

(Wikimedia Commons) 

Bernard then passed into Germany, and the reported miracles which multiplied almost at his every step undoubtedly contributed to the success of his mission. Conrad III of Germany and his nephew, Frederick Barbarossa, received the Cross from the hand of Bernard. Pope Eugenius came in person to France to encourage the enterprise. As in the First Crusade, the preaching inadvertently led to attacks on Jews; a fanatical French monk named Radulphe was apparently inspiring massacres of Jews in the Rhineland, Cologne, Mainz, Worms, and Speyer, with Radulphe claiming Jews were not contributing financially to the rescue of the Holy Land.

The archbishop of Cologne and the archbishop of Mainz were vehemently opposed to these attacks and asked Bernard to denounce them. This he did, but when the campaign continued, Bernard travelled from Flanders to Germany to deal with the problems in person. He then found Radulphe in Mainz and was able to silence him, returning him to his monastery.

The last years of Bernard's life were saddened by the failure of the Second Crusade he had preached, the entire responsibility for which was thrown upon him. Bernard considered it his duty to send an apology to the Pope and it is inserted in the second part of his "Book of Considerations." There he explains how the sins of the Crusaders were the cause of their misfortune and failures. When his attempt to call a new Crusade failed, he tried to disassociate himself from the fiasco of the Second Crusade, altogether.

Interior of Church of Saint Bernard of Clairvaux, Rome.

Chiesa di San Bernardo alle terme, nel quartiere Castro Pretorio, a Roma. Interno. 

Author: gaspa

Photo: August 2006. 

(Wikimedia Commons). 

The death of his contemporaries served as a warning to Bernard of his own approaching end. The first to die was Abbot Suger in 1152, of whom Bernard wrote to Eugenius III: "If there is any precious vase adorning the palace of the King of Kings, it is the soul of the venerable Suger". Conrad III and his son, Henry, died the same year. From the beginning of the year 1153, Bernard felt his death approaching. The passing of Pope Eugenius had struck the fatal blow by taking from him one whom he considered his greatest friend and consoler.

Bernard died at age sixty-three on 20 August 1153, after forty years spent in the cloister. He was buried at Clairvaux Abbey, but, after its dissolution in 1792 by the French revolutionary government, his remains were transferred to Troyes Cathedral.


PART NINE FOLLOWS

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Seven)

Text and Illustrations from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor)
Double
White Vestments

Altar of Saint Bernard in the North Transept of Ebrach Abbey, Germany.

Author: Mattana

Photo: June 2012. 

(Wikimedia Commons) 

In 1139, Bernard assisted at the Second Council of the Lateran, in which the surviving adherents of the schism were definitively condemned. About the same time, Bernard was visited at Clairvaux by Saint Malachy, Primate of All Ireland, and a very close friendship formed between them. Malachy wanted to become a Cistercian, but the Pope would not give his permission. Malachy would die at Clairvaux in 1148.

Contest with Abelard

Towards the close of the 11th-Century, a spirit of independence flourished within schools of philosophy and theology. This led for a time to the exaltation of human reason and rationalism. The movement found an ardent and powerful advocate in Peter Abelard. Abelard's treatise on the Trinity had been condemned as heretical in 1121, and he himself had thrown his book into the fire. 

However, Abelard continued to develop his teachings, which were controversial in some quarters. Bernard, informed of this by William of St-Thierry, is said to have held a meeting with Abelard, intending to persuade him to amend his writings, during which Abelard repented and promised to do so. 

But, once out of Bernard's presence, he reneged. Bernard then denounced Abelard to the Pope and cardinals of the Curia. Abelard sought a debate with Bernard, but Bernard initially declined, saying he did not feel matters of such importance should be settled by logical analyses.

The Choir of Ebrach Abbey, Germany.

Author: Mattana

Photo: June 2012. 

(Wikimedia Commons) 

Bernard's letters to William of St-Thierry also express his apprehension about confronting the pre-eminent logician. Abelard continued to press for a public debate, and made his challenge widely known, making it hard for Bernard to decline. In 1141, at the urgings of Abelard, the archbishop of Sens called a Council of Bishops, where Abelard and Bernard were to put their respective cases. so Abelard would have a chance to clear his name.

Bernard lobbied the prelates on the evening before the debate, swaying many of them to his view. The next day, after Bernard made his opening statement, Abelard decided to retire without attempting to answer. The Council found in favour of Bernard and their judgment was confirmed by the Pope. Abelard submitted without resistance, and he retired to Cluny Abbey to live under the protection of Peter the Venerable, where he died two years later.

Cistercian Order and Heresy

Bernard had occupied himself in sending bands of monks from his overcrowded monastery into Germany, Sweden, England, Ireland, Portugal, Switzerland, and Italy. Some of these, at the command of Pope Innocent II, took possession of Three Fountains Abbey, from which Pope Eugenius III would be chosen in 1145.

Pope Innocent II died in the year 1143. His two successors, Pope Celestine II and Pope Lucius II, reigned only a short time, and then Bernard saw one of his disciples, Bernard of Pisa, and known thereafter as Eugenius III, raised to the Chair of Saint Peter.

Detail of the Altar of Saint Bernard of Clairvaux,

The North Transept, Ebrach Abbey, Germany.

Author: Mattana

Photo: June 2012. 

(Wikimedia Commons) 

Bernard sent him, at the Pope's request, various instructions, which comprise the Book of Considerations, the predominating idea of which is that the reformation of the Church ought to commence with the sanctity of the Pope. Temporal matters are merely accessories; the principles, according to Bernard's work, were that piety and meditation were to precede action.

Having previously helped end the schism within the Church, Bernard was now called upon to combat heresy. Henry of Lausanne, a former Cluniac monk, had adopted the teachings of the Petrobrusians, followers of Peter of Bruys and spread them in a modified form after Peter's death.

Henry of Lausanne's followers became known as Henricians. In June 1145, at the invitation of Cardinal Alberic of Ostia, Bernard travelled in Southern France. His preaching, aided by his ascetic looks and simple attire, helped doom the new sects. Both the Henrician and the Petrobrusian faiths began to die out by the end of that year. 

Soon afterwards, Henry of Lausanne was arrested, brought before the bishop of Toulouse, and probably imprisoned for life. In a letter to the people of Toulouse, undoubtedly written at the end of 1146, Bernard called upon them to extirpate the last remnants of the heresy. He also preached against the Cathars.

PART EIGHT FOLLOWS

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Six)

Text and Illustrations from Wikipedia - the free encyclopedia,
unless otherwise stated.


20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor)
Double
White Vestments

Altar of Saint Bernard in the North Transept of Ebrach Abbey, Germany.

Author: Mattana

Photo: June 2012. 

(Wikimedia Commons) 

Ebrach Abbey, Germany.

Author: Mattana

Photo: June 2012.

(Wikimedia Commons)

In the year 1128, Bernard of Clairvaux participated in the Council of Troyes, which had been convoked by Pope Honorius II, and was presided over by Cardinal Matthew, Bishop of Albano. The purpose of this Council was to settle certain disputes of the bishops of Paris, and regulate other matters of the Church of France.

The bishops made Bernard Secretary of the Council, and charged him with drawing up the synodal statutes. After the Council, the bishop of Verdun was deposed. It was at this Council that Bernard traced the outlines of the Rule of the Knights Templar, who soon became the ideal of Christian nobility. He later praised them in his De Laude Novae Militiae.

Again, reproaches arose against Bernard, and he was denounced, even in Rome. He was accused of being a monk who meddled with matters that did not concern him. Cardinal Harmeric, on behalf of the Pope, wrote Bernard a sharp letter of remonstrance stating: "It is not fitting that noisy and troublesome frogs should come out of their marshes to trouble the Holy See and the cardinals."

Bernard answered the letter by saying that, if he had assisted at the Council, it was because he had been dragged to it by force. In his response Bernard wrote: "Now, illustrious Harmeric, if you so wished, who would have been more capable of freeing me from the necessity of assisting at the Council than yourself? Forbid those noisy troublesome frogs to come out of their holes, to leave their marshes . . . Then your friend will no longer be exposed to the accusations of pride and presumption".

This letter made a positive impression on Harmeric, and in the Vatican.

Altar of Saint Bernard of Clairvaux, Ebrach Abbey, Germany. 

Die Abteikirche der ehemaligen Zisterzienserabtei in Ebrach. 

Author: Thomas Mirtsch. 

Photo: June 2012. 

(Wikimedia Commons) 

Bernard's influence was soon felt in provincial affairs. He defended the rights of the Church against the encroachments of kings and princes, and recalled to their duty Henri Sanglier, archbishop of Sens and Stephen of Senlis, bishop of Paris.

On the death of Pope Honorius II, which occurred on 14 February 1130, a schism broke out in the Church by the election of two popes, Pope Innocent II and Pope Anacletus II.

Innocent II, having been banished from Rome by Anacletus, took refuge in France. King Louis VI convened a national Council of the French bishops at Étampes, and Bernard, summoned there by consent of the bishops, was chosen to judge between the rival popes. He decided in favour of Innocent II. This caused the pope to be recognized by all the great powers.

He then went with him into Italy and reconciled Pisa with Genoa, and Milan with the Pope. The same year, Bernard was again at the Council of Reims, at the side of Innocent II. He then went to Aquitaine, where he succeeded for the time in detaching William X of Aquitaine, Count of Poitiers, from the cause of Anacletus.

In 1132, Bernard accompanied Innocent II into Italy, and, at Cluny, the Pope abolished the dues which Clairvaux used to pay to that abbey. This action gave rise to a quarrel between the White Monks and the Black Monks, which lasted 20 years.

Statue of Saint Bernard of Clairvaux, kneeling before Christ on the Cross, in Bamberg, Germany.

Bamberg, Alter Ebracher Hof, Bernhardskreuz von 1738 von Daniel Friedrich Humbach.

Photo: Andreas Praefcke. 

September 2008. 

(Wikimedia Commons) 

In May of that year, the Pope, supported by the army of Emperor Lothair III, entered Rome, but Lothair, feeling himself too weak to resist the partisans of Anacletus, retired beyond the Alps, and Innocent sought refuge in Pisa in September 1133.

Bernard had returned to France in June and was continuing the work of peace-making which he had commenced in 1130. Towards the end of 1134, he made a second journey into Aquitaine, where William X had relapsed into schism.

Bernard invited William X to the Mass which he celebrated in the Church of La Couldre. At the Eucharist, he "admonished the Duke not to despise God as he did His servants".

William yielded and the schism ended. Bernard went again to Italy, where Roger II of Sicily was endeavouring to withdraw the Pisans from their allegiance to Innocent. He recalled the city of Milan to obedience to the Pope, as they had followed the deposed Anselm V, Archbishop of Milan.

For this, he was offered, and he refused, the archbishopric of Milan. He then returned to Clairvaux. Believing himself at last secure in his Cloister, Bernard devoted himself with renewed vigour to the composition of the works which would win for him the title of "Doctor of the Church".

He wrote at this time his sermons on the Song of Songs. In 1137, he was again forced to leave his solitude, by order of the Pope, to put an end to the quarrel between Lothair and Roger of Sicily. At the Conference,  held at Palermo, Bernard succeeded in convincing Roger of the rights of Innocent II. He also silenced the final supporters who sustained the schism. Anacletus died of "grief and disappointment" in 1138, and, with him, the schism ended.


PART SEVEN FOLLOWS

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Five)

Text and Illustrations from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor)
Double
White Vestments

Coats of Arms of Saint Bernard of Clairvaux (left), 

Johannes I. Stantenat of Salem (right). 

Codex Salemitanus IX c, Bl. 18v, 1494. 

Heidelberg, University Library. 

(Wikimedia Commons) 

The little community of reformed Benedictines at Cîteaux, which would have so profound an influence on Western monasticism, grew rapidly. Three years later, Bernard was sent with a band of twelve monks to found a new house at Vallée d'Absinthe, in the Diocese of Langres. Bernard named it Claire Vallée, or Clairvaux, on 25 June 1115, and the names of Bernard and Clairvaux would soon become inseparable.

During the absence of the Bishop of Langres, Bernard was blessed as abbot by William of Champeaux, Bishop of Châlons-sur-Marne. From that moment a strong friendship sprang up between the abbot and the bishop, who was professor of theology at Notre Dame of Paris, and the founder of the Abbey of St. Victor.

The beginnings of Clairvaux Abbey were trying and painful. The regime was so austere that Bernard became ill, and only the influence of his friend William of Champeaux and the authority of the general chapter could make him mitigate the austerities. The monastery, however, made rapid progress. Disciples flocked to it in great numbers and put themselves under the direction of Bernard. 

His father and all his brothers entered Clairvaux to pursue religious life, leaving only Humbeline, his sister, in the secular world. She, with the consent of her husband, soon took the veil in the Benedictine nunnery of Jully-les-Nonnains. Gerard of Clairvaux, Bernard's older brother, became the cellarer of Citeaux. The abbey became too small for its members and it was necessary to send out bands to found new houses. 

In 1118, Trois-Fontaines Abbey was founded in the diocese of Châlons; in 1119, Fontenay Abbey in the Diocese of Autun and in 1121, Foigny Abbey, near Vervins, in the diocese of Laon. In addition to these victories, Bernard also had his trials. During an absence from Clairvaux, the Grand Prior of Cluny went to Clairvaux and enticed away Bernard's cousin, Robert of Châtillon. This was the occasion of the longest and most emotional of Bernard's letters.

Birnau Pilgrimage Church, Germany: Interior view, with "Honigschlecker" putto (centre) 

Photo: Andreas Praefcke (2005)

Sculptor: Joseph Anton Feuchtmayer (1696 - 1770)

(Wikimedia Commons)

"Honigschlecker" (honey eater) putto in Birnau pilgrimage church, Germany. The putto refers to St. Bernard of Clairvaux who was called doctor mellifluus ("the teacher with words like honey") for his eloquence in preaching. The stucco statue, which was created by J.A. Feuchtmayer around 1750, is one of the best-known, if not the best-known, and an excellent example, of his famous technique to give his stuccos an alabaster-like gloss.

In the year 1119, Bernard was present at the first general Chapter of the Order, convoked by Stephen of Cîteaux. Though not yet 30 years old, Bernard was listened to with the greatest attention and respect, especially when he developed his thoughts upon the revival of the primitive spirit of regularity and fervour in all the monastic orders. 

It was this general Chapter that gave definitive form to the Constitutions of the Order and the regulations of the Charter of Charity which Pope Callixtus II confirmed, 23 December 1119. In 1120, Bernard authored his first work, De Gradibus Superbiae et Humilitatis, and his homilies, which he entitled De Laudibus Mariae. 

The monks of the abbey of Cluny were unhappy to see Cîteaux take the lead rôle among the Religious Orders of the Roman Catholic Church. For this reason, the Black Monks attempted to make it appear that the rules of the new Order were impracticable. 

At the solicitation of William of St. Thierry, Bernard defended the Order by publishing his Apology, which was divided into two parts. In the first part, he proved himself innocent of the charges of Cluny, and, in the second part, he gave his reasons for his counterattacks. 

He protested his profound esteem for the Benedictines of Cluny, whom he declared he loved equally as well as the other religious orders. Peter the Venerable, abbot of Cluny, answered Bernard and assured him of his great admiration and sincere friendship. In the meantime, Cluny established a reform, and Abbot Suger, the minister of Louis VI of France, was converted by the Apology of Bernard. 

He hastened to terminate his worldly life and restore discipline in his monastery. The zeal of Bernard extended to the bishops, the clergy, and lay people. Bernard's letter to the archbishop of Sens was seen as a real treatise, "De Officiis Episcoporum." About the same time he wrote his work on Grace and Free Will.

Saint Bernard of Clairvaux, depicted in a 

stained glass window in Saint Aidan's Cathedral, Enniscorthy, County Wexford, Ireland. 

A work by Augustus Welby Northmore Pugin (1812 - 1852). 

Photo: Andreas F. Borchert

(September 2009).

(Wikimedia Commons) 

PART SIX FOLLOWS

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Four)

Text and Illustrations taken from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor)
Double
White Vestments

Bernard of Clairvaux, as shown in the church 

of Heiligenkreuz Abbey, near Baden bei Wien, Lower Austria. 

Portrait (1700) with the true effigy of the Saint 

by Georg Andreas Wasshuber (1650-1732), 

(painted after a statue in Clairvaux with the true effigy of the saint). 

Photo taken June 2006 by Georges Jansoone. 

(Wikimedia Commons) 

Following the Christian defeat at the Siege of Edessa, the Pope commissioned Bernard to preach the Second Crusade. The last years of Bernard's life were saddened by the failure of the Crusaders, the entire responsibility for which was thrown upon him.

Bernard died at age 63, after 40 years spent in the cloister. He was the first Cistercian placed on the calendar of saints, and was canonized by Pope Alexander III on 18 January 1174.

In 1830, Pope Pius VIII bestowed upon Bernard the title "Doctor of the Church".

Cîteaux Abbey.

Saint Bernard of Clairvaux, a monk of Cîteaux Abbey, left it to found Clairvaux Abbey in 1115, of which he was the first abbot. His influence in the Cistercian Order, and beyond, is of prime importance. He reaffirmed the importance of strict observance to the Rule of Saint Benedict. 

Author: G CHP

Photo: July 2008. 

(Wikimedia Commons) 

Bernard's parents were Tescelin, Lord of Fontaines, and Aleth of Montbard, both belonging to the highest nobility of Burgundy. Bernard was the third of a family of seven children, six of whom were sons. At the age of nine years, Bernard was sent to school at Châtillon-sur-Seine, run by the secular canons of Saint-Vorles.

Bernard had a great taste for literature and devoted himself for some time to poetry. His success in his studies won the admiration of his teachers. Bernard wanted to excel in literature in order to take up the study of the Bible. He had a special devotion to the Virgin Mary, and he would later write several works about the Queen of Heaven.

Bernard would expand upon Anselm of Canterbury's role in transmuting the sacramentally-ritual Christianity of the Early Middle Ages into a new, more personally held, faith, with the life of Christ as a model and a new emphasis on the Virgin Mary.

The Cloisters at Citeaux Abbey.

L'abbaye de Cîteaux — Cloître de la bibliothèque du XVIe siècle. 

Classée monument historique. Restaurée. 

Author: G CHP

Photo: July 2008. 

(Wikimedia Commons)

In opposition to the rational approach to divine understanding that the scholastics adopted, Bernard would preach an immediate faith, in which the intercessor was the Virgin Mary.

Bernard was only nineteen years of age when his mother died. During his youth, he did not escape trying temptations and, around this time, he thought of retiring from the world and living a life of solitude and prayer.

In 1098, Saint Robert of Molesme had founded Cîteaux Abbey, near Dijon, with the purpose of restoring the Rule of St Benedict in all its rigour. Returning to Molesme, he left the government of the new abbey to Saint Alberic, who died in the year 1109.

In 1113, Saint Stephen Harding had just succeeded him as third Abbot of Cîteaux, when Bernard and thirty other young noblemen of Burgundy sought admission into the Cistercian order.


PART FIVE FOLLOWS

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Three)

Text and Illustrations taken from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor)
Double
White Vestments

Saint Bernard of Clairvaux, 

depicted in a Mediaeval manuscript.

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.

There, Bernard would preach an immediate faith, in which the intercessor was the Virgin Mary." In the year 1128, Bernard assisted at the Council of Troyes, at which he traced the outlines of the Rule of the Knights Templar, who soon became the ideal of Christian nobility.

On the death of Pope Honorius II, a schism broke out in the Church. Louis VI of France convened a national Council of the French bishops at Étampes in 1130, and Bernard was chosen to judge between the rivals for pope.

Henry I (Beauclerc), King of England 1100 - 1135,

with whom Bernard of Clairvaux had discussions 

regarding the king's reservations about Pope Innocent II.

After the Council of Étampes, Bernard went to speak with the King of England, Henry I, Beauclerc, about the king's reservations regarding Pope Innocent II. Beauclerc was sceptical because most of the bishops of England supported Anacletus II; he convinced him to support Innocent. 

Germany had decided to support Innocent through Norbert of Xanten, who was a friend of Bernard's. However, Innocent insisted on Bernard's company when he met with Lothair III of Germany. Lothair became Innocent's strongest ally among the nobility. Despite the Councils of Étampes, Wurzburg, Clermont, and Rheims all supporting Innocent, there were still large portions of the Christian world supporting Anacletus.

At the end of 1131, the kingdoms of France, England, Germany, Castile, and Aragon, supported Innocent; however, most of Italy, southern France, and Sicily, with the patriarchs of Constantinople, Antioch, and Jerusalem, supported Anacletus. Bernard set out to convince these other regions to rally behind Innocent.

Anacletus II, previously a monk at Cluny Abbey. 

He was the rival to Innocent II to become Pope.

(Google Images)

The first person, whom he went to, was Gerard of Angoulême. He proceeded to write a letter, called Letter 126. This letter questioned Gerard's reasons for supporting Anacletus. Bernard would later comment that Gerard was his most formidable opponent during the whole schism. 

After convincing Gerard, Bernard traveled to visit the Count of Poitiers. He was the hardest for Bernard to convince. He did not pledge allegiance to Innocent until 1135. After that, Bernard spent most of his time in Italy convincing the Italians to pledge allegiance to Innocent. He traveled to Sicily in 1137 to convince the king of Sicily to follow Innocent. 

The whole conflict ended when Anacletus died on January 25, 1138. In 1139, Bernard assisted at the Second Council of the Lateran. Bernard denounced the teachings of Peter Abelard to the pope, who called a Council at Sens, in 1141, to settle the matter. 

Bernard soon saw one of his disciples elected as Pope Eugenius III. Having previously helped end the schism within the Church, Bernard was now called upon to combat heresy. In June 1145, Bernard travelled in southern France and his preaching there helped strengthen support against heresy.

PART FOUR FOLLOWS.

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part Two)

Text taken from The Saint Andrew Daily Missal.
Illustrations taken from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor)
Double
White Vestments

Vision of Saint Bernard 

(with Saint Benedict and Saint John the Evangelist)

by Fra Bartolomeo (1472 - 1517)

(the Uffizi Gallery, Florence)

Pope Eugenius III, who had been trained by Saint Bernard to the monastic life, solicited and received his counsels. At the Council of Etampes, he put an end to the schism, which, opposing Anacletus to Innocent III, troubled the clergy and people of Rome.

He was consulted by William of Aquitaine, by the Duchess of Lorraine, by the Countess of Brittany, by Henry, son of the King of France, by Peter, son of the King of Portugal, by Louis VI, Louis VII, Conrad, Lothaire and by the Abbot of Saint Denis. He silenced the famous Doctor Abelard at the Council of Laon, and his powerful logic unmasked the errors of Arnold of Brescia and of Peter de Bruys (Gospel).

The Uffizi Gallery, Florence.

Author: Chris Wee

Photo: May 2006. 

(Wikimedia Commons) 

Lastly, he attacked Islam, and, by preaching the Second Crusade at Vezelay, he stirred up the whole of Europe by his overpowering eloquence.

Saint Bernard died at Clairvaux on 20 August 1153 and his body was laid at the foot of the altar of the Blessed Virgin. He left 160 monasteries which he had founded in Europe and Asia. His writings, replete with doctrines inspired by divine wisdom, caused him to be placed among the Doctors of the Church by Pope Pius VIII.

Let us have recourse to the intercession in Heaven of the one who, on Earth, taught us the way of life (Collect). Let us ask him to give us his love for the Mother of God, and let us piously recite the Anthem of the Season, Salve Regina, of which the three last invocations, "O Clement, O Loving, O Sweet Virgin Mary", are attributed to him.

PART THREE FOLLOWS

Saint Bernard of Clairvaux, Abbot and Doctor of the Church (Part One)

Text taken from The Saint Andrew Daily Missal.
Illustrations taken from Wikipedia - the free encyclopedia,
unless otherwise stated.

20 August (Feast of Saint Bernard of Clairvaux, Abbot and Doctor)
Double
White Vestments

Saint Bernard of Clairvaux 

(Abbot and Doctor of the Church) 

(1090 - 1153)

The Church is pleased to honour, during the Octave of the Assumption, Saint Bernard, the honey-mouthed Doctor (Doctor Mellifluus), whose principal title of glory is to have celebrated, with ineffable tenderness and ardent piety, in his prayers, his books and sermons, the varied greatness of Mary.

Born in 1091, of a noble Burgundian family, he succeeded, at the age of 22, in winning over to Christ thirty noblemen, who, with him, embraced monastic life at Citeaux. There, the Cistercian Order, a branch of the old Benedictine trunk, acquired a new vigour which enabled it to cover the whole of Europe with its shoots.

"The just", says the Offertory, "shall flourish like the palm-tree, he shall grow up like the cedar of Libanus."

And in the famous monastery which Bernard founded a short time afterwards, in the Vale of Clairvaux, on the Left Bank of the Aube, and whose first Abbot he became (Communion), he each day lavished on a community of seven hundred monks the treasures of doctrine and wisdom with which God endowed him and which make his name immortal (Introit, Epistle, Gradual).

An austere monk, a great Christian orator and a learned Doctor, he was the luminary, mentioned in the Gospel, which enlightened the world in the 12th-Century.


PART TWO FOLLOWS

Matins of the Feast of Saint Bernard of Clairvaux.

Hildegard von Bingen (Part Seven)

Text and illustrations from Wikipedia - the free encyclopedia,
unless otherwise stated.

His Holiness, Pope Benedict XVI, extended the liturgical cult of Saint Hildegard to the universal Church in 2012.

Hildegard's name was, nonetheless, taken up in the Roman Martyrology at the end of the 16th-Century. Her Feast Day is 17 September. Numerous Popes have referred to Hildegard as a Saint, including Pope John Paul II and Pope Benedict XVI.

On 10 May 2012, Pope Benedict XVI extended the liturgical cult of St. Hildegard to the universal Church in a process known as "equivalent canonisation". Hildegard’s parish and pilgrimage Church in Eibingen, near Rüdesheim, houses her relics.

Hildegard of Bingen also appears in the calendar of saints of various Anglican churches, such as that of the Church of England, in which she is commemorated on 17 September.

Hildegard has also become a figure of reverence within the contemporary New Age movement, mostly due to her holistic and natural view of healing, as well as her status as a mystic. She was the inspiration for Dr. Gottfried Hertzka's "Hildegard-Medicine", and is the namesake for June Boyce-Tillman's Hildegard Network, a healing centre that focuses on a holistic approach to wellness and brings together people interested in exploring the links between spirituality, the arts, and healing.

German Emperor, Friedrich Barbarossa, mit seinen Söhnen König Heinrich und Herzog Friedrich. Miniatur aus der Welfenchronik (Kloster Weingarten, 1179-1191). Heute Landesbibliothek Fulda.

Frederic I Barbarossa and his sons King Henry VI and Duke Frederick VI. Medieval illustration from the Chronicle of the Guelphs (Weingarten Abbey, 1179-1191).

In recent years, Hildegard has become of particular interest to feminist scholars. Her reference to herself as a member of the "weaker sex" and her rather constant belittling of women, though at first seemingly problematic, must be considered within the context of the patriarchal Church hierarchy. Hildegard frequently referred to herself as an unlearned woman, completely incapable of Biblical exegesis. 

Such a statement on her part, however, worked to her advantage, because it made her statements that all of her writings and music came from visions of the Divine more believable, therefore giving Hildegard the authority to speak in a time and place where few women were permitted a voice. Hildegard used her voice to condemn Church practices she disagreed with, in particular simony.

In space, she is commemorated by the asteroid 898 Hildegard.

THIS CONCLUDES THE ARTICLE ON HILDEGARD VON BINGEN.

Hildegard von Bingen (Part Six)

Text and illustrations from Wikipedia - the free encyclopedia,
unless otherwise stated.

Hildegardis-Codex, sogenannter Scivias-Codex, Szene:
Der mystische Leib
(The Mystical Body).
circa 1165 A.D.
From: Wikimedia Commons.

Due to Church limitation on public, discursive rhetoric, the mediaeval rhetorical arts included: preaching, letter writing, poetry, and the encyclopedic tradition. Hildegard’s participation in these arts speaks to her significance as a female rhetorician, transcending bans on women’s social participation and interpretation of Scripture.

The acceptance of public preaching by a woman, even a well-connected Abbess and acknowledged Prophet. does not fit the usual stereotype of this time. Her preaching was not limited to the Monasteries; she even preached publicly in 1160 in Germany. She conducted four preaching tours throughout Germany, speaking to both clergy and laity in Chapter Houses and in public, mainly denouncing clerical corruption and calling for reform.

Saint Bernard of Clairvaux, who advanced the work of Hildegard von Bingen at the Synod of Trier in 1147 and 1148.

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. There, Bernard would preach an immediate faith, in which the intercessor was the Virgin Mary.

 In the year 1128, Bernard assisted at the Council of Troyes, at which he traced the outlines of the Rule of the Knights Templar, who soon became the ideal of Christian nobility.

Many Abbots and Abbesses asked Hildegard for prayers and opinions on various matters. She travelled widely during her four preaching tours. She had several rather fanatic followers, including Guibert of Gembloux, who wrote frequently to her and eventually became her secretary, after Volmar died in 1173. In addition, Hildegard influenced several monastic women of her time and the centuries that followed; in particular, she engaged in correspondence with another nearby visionary, Elisabeth of Schönau.

Hildegard von Bingen corresponded with another visionary, 

Elisabeth of Schönau. This photo is of the Altar of St. Elizabeth of Schönau (with the reliquary in which Elizabeth's skull is kept) in the Monastery Church of St. Florin, Kloster Schönau-im-Taunus.

Hildegard communicated with Popes, such as Eugene III and Anastasius IV, statesmen, such as Abbot Suger, German Emperors, such as Frederick I Barbarossa, and other notable figures, such as Saint Bernard of Clairvaux, who advanced her work, at the behest of her Abbot, Kuno, at the Synod of Trier in 1147 and 1148.

Hildegard of Bingen’s correspondence with many people is an important element of her literary work because this is where we can see her speaking most directly to us.


Beatification and Canonisation

Hildegard was one of the first persons for whom the Roman canonisation process was officially applied, but the process took so long that four attempts at canonisation were not completed, and she remained at the level of her beatification.

PART SEVEN FOLLOWS