Saint Bernard, Abbot, Doctor, is renowned for his profound spiritual writings, his pivotal role in the Cistercian monastic reform, and his influential preaching during the 12th century.
Saint Bernard of Clairvaux, a towering figure of the 12th century, was a Cistercian abbot and Doctor of the Church whose spiritual writings profoundly shaped Western spirituality, particularly through his mystical treatises on the love of God and the Song of Songs. He was instrumental in the rapid expansion and reform of the Cistercian Order, establishing numerous monasteries and promoting a return to strict monastic observance. Beyond his monastic leadership, Bernard was a highly influential public figure, advising popes and kings, mediating disputes, and vigorously defending orthodoxy against theological errors, most notably by preaching the Second Crusade and combating heresies, thereby leaving an indelible mark on both the contemplative and active life of the faithful.
Saint Bernard of Clairvaux, born in 1090 at Fontaines-lès-Dijon, Burgundy, was a monumental figure in 12th-century Christianity, whose intellectual prowess, spiritual depth, and unwavering commitment to monastic reform profoundly reshaped the Church. Hailing from a noble family, Bernard's early life was marked by a rigorous education that prepared him for a prominent secular career. However, a profound spiritual awakening led him to reject worldly ambitions in favor of a life dedicated entirely to God. This decisive turn set him on a path that would see him become one of the most influential saints, abbots, and Doctors of the Church. His life was a testament to the transformative power of divine grace, combining intense contemplation with vigorous action in the service of the Gospel, making him a beacon of both monastic purity and ecclesiastical statesmanship.
In 1112, at the age of 22, Bernard, accompanied by thirty relatives and friends whom he had persuaded to join him, entered the austere Cistercian monastery of Cîteaux. This relatively new order, founded in 1098, sought a return to the strict observance of the Rule of Saint Benedict, emphasizing manual labor, simplicity, and solitude, in contrast to the perceived laxity of some Cluniac houses. Bernard's spiritual fervor and leadership qualities quickly became evident. Just three years later, in 1115, he was chosen by Abbot Stephen Harding to lead a new foundation in a desolate valley known as Val d'Absinthe, which he renamed Clairvaux, meaning "Valley of Light." Under his rigorous yet charismatic leadership, Clairvaux rapidly became a beacon of Cistercian spirituality, attracting numerous vocations and establishing itself as a model for future foundations across Europe.
Clairvaux's growth under Bernard was nothing short of miraculous. Within his lifetime, Bernard personally founded 68 Cistercian monasteries throughout Europe, with Clairvaux alone spawning 16 daughter houses. This rapid expansion was a direct result of his personal magnetism, the compelling purity of the Cistercian ideal as he embodied it, and his relentless dedication to monastic discipline. He tirelessly traveled, preached, and wrote, ensuring that the Cistercian charism of simplicity, poverty, and contemplative prayer remained at the heart of the order's identity. His insistence on manual labor, self-sufficiency, and a profound interior life served as a powerful antidote to the more elaborate monastic practices of the time, revitalizing monasticism across the continent and establishing the Cistercians as a major force in medieval religious life.
Beyond his administrative and reform efforts, Saint Bernard was a prolific and profound spiritual writer, earning him the title "Doctor Mellifluus" (Honey-Sweet Doctor) for his eloquent and deeply spiritual prose. His extensive body of work includes hundreds of sermons, letters, and treatises that continue to inspire spiritual seekers today. Among his most significant works are "On Loving God," a seminal treatise on the stages of divine love, and his eighty-six sermons on the "Song of Songs," which are masterpieces of mystical theology, exploring the soul's intimate union with Christ. Bernard's theology was deeply rooted in Scripture and the Church Fathers, emphasizing a personal, affective relationship with God and a profound devotion to the Blessed Virgin Mary, whom he famously championed as the "Star of the Sea" and mediator of grace. His writings provided a rich framework for understanding the spiritual journey, emphasizing humility, self-knowledge, and the transformative power of divine love.
Bernard's influence extended far beyond the cloister. He became an indispensable figure in the wider Church and political landscape of his time, often reluctantly leaving the solitude of Clairvaux to address pressing ecclesiastical and political matters. He played a pivotal role in ending the papal schism of 1130, successfully championing Pope Innocent II against the antipope Anacletus II through his persuasive rhetoric and tireless diplomacy. Bernard also engaged in significant theological debates, most notably confronting Peter Abelard, whose rationalistic approach to theology he believed undermined faith and tradition. Furthermore, at the behest of Pope Eugenius III, his former novice, Bernard famously preached the Second Crusade (1146-1149) with fiery eloquence, inspiring thousands across Europe to take up the cross. Although the Crusade ultimately failed, his involvement underscores his immense moral authority and his commitment to the defense of Christendom.
Saint Bernard of Clairvaux died on August 20, 1153, at Clairvaux Abbey, leaving behind a monumental legacy. He was canonized by Pope Alexander III in 1174 and declared a Doctor of the Church by Pope Pius VIII in 1830. His contributions were manifold: he revitalized monasticism, shaped Cistercian spirituality, enriched mystical theology, and acted as a powerful voice for orthodoxy and reform in a tumultuous era. His emphasis on interiority, love for God, and devotion to Mary continues to resonate deeply within Catholic spirituality. Bernard's life exemplifies the ideal of a contemplative who, out of the depths of prayer, is called to active service for the Church and the world. He remains a guiding light for those seeking to deepen their relationship with God and live lives of profound spiritual commitment.
It was during a journey through Germany that Saint Bernard of Clairvaux found himself in the grand Cathedral of Speyer. The year was 1146, and Bernard, already a renowned abbot and preacher, was on a mission of profound importance, rallying support for the Second Crusade. Yet, even amidst such weighty affairs, his heart remained ever-attuned to the spiritual. As he entered the hallowed nave, the monks of the cathedral were chanting the ancient Marian antiphon, the 'Salve Regina.' This hymn, already beloved for centuries, invoked the Blessed Virgin Mary as the 'Hail, Holy Queen, Mother of Mercy.'
Bernard listened, his soul deeply moved by the melodic invocation to the Mother of God. His devotion to Mary was legendary; he famously called her the 'aqueduct' through whom all graces flowed to humanity. As the monks concluded the existing verses, a profound inspiration, a divine impulse, seized Bernard's heart. Overwhelmed by a sudden surge of tender love and filial piety for the Blessed Mother, he spontaneously cried out, his voice ringing through the cathedral, adding three heartfelt exclamations to the hymn:
"O clemens, O pia, O dulcis Virgo Maria!"
(O clement, O loving, O sweet Virgin Mary!)
These words, born of a moment of intense spiritual fervor, immediately resonated with all who heard them. They perfectly encapsulated the depth of mercy, compassion, and sweetness that Bernard perceived in the Mother of Christ. So powerful was this impromptu addition that it was instantly embraced by the Church and quickly became an inseparable part of the 'Salve Regina,' chanted by countless faithful throughout the centuries. This beautiful anecdote reveals not only Saint Bernard's profound and tender devotion to the Blessed Virgin but also his poetic soul and his ability to articulate the deepest sentiments of Christian faith in a way that resonated with and enriched the universal Church.
Circa 1126-1141
X. ON THE FOUR DEGREES OF LOVE
26. Since, then, God is good, He is loved for His own sake. For love is a natural affection, one of the four principal passions of the soul, and it does not need to be commanded, but only to be regulated. The regulation of it is in its direction to God; for to Him, as to its source, it is to be referred, that it may be a love of God. But if a man is good, how should he love good? If the good is God, it is evident that God is to be loved for His own sake. And what is the measure of this love? The measure of loving God is to love Him without measure. For since the love of God is God Himself, it is not subject to any measure; for it is infinite, and therefore it cannot be measured.
27. There are, however, four degrees of love, of which the first is when a man loves himself for his own sake. This is a carnal love, and it is the lowest of all, for it is rooted in self-love. But it is not to be condemned, for it is natural, and it is the foundation of all other love. For no one hates his own flesh, but nourishes and cherishes it. And if this love is regulated, it will lead to the love of God. For when a man perceives that he cannot subsist by himself, he begins to seek for something else to lean upon, and that is God.
28. The second degree is when a man loves God for his own sake. This is a mercenary love, and it is a step higher than the first. For when a man sees that God is necessary to him, and that he cannot do without God, he begins to love God for the benefits he receives from Him. This is not yet a perfect love, for it is still mixed with self-interest, but it is a necessary step towards perfect love. For it is by receiving benefits from God that we come to know Him, and by knowing Him we come to love Him.
29. The third degree is when a man loves God for God's sake. This is a pure love, and it is a great step towards perfection. For when a man begins to love God for His own sake, he begins to forget himself, and to seek only the glory of God. This is the love of the righteous, who delight in the law of the Lord, and meditate on it day and night. They love God because He is good, and because He deserves to be loved.
30. The fourth degree is when a man loves himself for God's sake. This is a perfect love, and it is the highest of all. For when a man has reached this degree, he has become entirely conformed to God, and he loves himself only in God. This is the love of the saints, who have renounced all things for Christ, and who have become one spirit with Him. They love themselves only in so far as they are united to God, and they desire to be dissolved and to be with Christ. This is the love of those who have attained to the vision of God, and who are transformed into His likeness.
31. This fourth degree of love is rarely found in this life, or at least it is not found perfectly. But it is the goal towards which we should strive, and it is the reward of those who truly love God. For when we shall see Him as He is, we shall be like Him, and we shall love Him perfectly. And then we shall love ourselves in Him, and Him in us, and we shall be perfectly united to Him.
32. This is the love which is shed abroad in our hearts by the Holy Spirit who is given to us. This is the love which makes us perfect, and which unites us to God. This is the love which casts out all fear, and which makes us bold to approach God. This is the love which makes us truly free, and which delivers us from the bondage of sin. This is the love which makes us truly happy, and which fills us with joy unspeakable and full of glory.
33. This is the love which is the fulfillment of the law, and which is the sum of all perfection. This is the love which is the end of all our labors, and which is the crown of all our virtues. This is the love which is the image of God, and which makes us like unto Him. This is the love which is the beginning of eternal life, and which is the foretaste of the joys of heaven.
34. Let us, therefore, strive to attain to this perfect love, and let us pray to God that He may shed abroad His love in our hearts by the Holy Spirit who is given to us. For without love, all our works are nothing, and all our virtues are vain. For love is the bond of perfection, and it is the fulfillment of the law. Let us, therefore, love God with all our heart, and with all our soul, and with all our mind, and with all our strength. And let us love our neighbor as ourselves, for this is the sum of the law and the prophets.
1907
Bernard's influence on his age was immense. He was the arbiter of Christendom. His advice was sought by popes, emperors, and kings. His letters were read throughout Europe, and his words were quoted as though they were those of an oracle. He was the great preacher of his time, and his sermons, though addressed to monks, were eagerly read by laymen. He was the greatest champion of the Catholic Faith against heresy and schism.
His influence was due to his sanctity, his learning, his eloquence, and his indefatigable activity. He was a man of God, and his whole life was consecrated to the service of God. He was a profound theologian, and his knowledge of the Sacred Scriptures and the Fathers was extraordinary. He was a master of Latin style, and his writings are among the most beautiful and eloquent of the Middle Ages. He was a man of tireless energy, and he spent his life in preaching, writing, travelling, and administering the affairs of his order.
Bernard's reputation as a mystic is based on his sermons on the Song of Songs, his treatise on the Love of God, and his various letters and treatises on the spiritual life. He taught that the highest form of prayer is contemplation, in which the soul is united to God in a union of love. He described four degrees of love, from the lowest, which is self-love, to the highest, which is the love of God for God's sake, and the love of self for God's sake. He taught that the soul must pass through a process of purification and illumination before it can attain to perfect union with God.
His devotion to the Blessed Virgin Mary was extraordinary. He called her the "Star of the Sea," the "Aqueduct of Grace," and the "Neck of the Mystical Body." He taught that all graces come to us through Mary, and that she is our surest way to Christ. His sermons and writings on Mary contributed greatly to the development of Marian devotion in the Church.
Bernard's activity as a reformer was no less remarkable than his activity as a mystic. He was the great champion of monastic reform, and he extended the Cistercian Order throughout Europe. He insisted on a strict observance of the Rule of Saint Benedict, and he combated all forms of laxity and corruption in monastic life. He was also a zealous reformer of the clergy, and he urged bishops and priests to live lives of holiness and devotion.
His role in the Second Crusade, though ultimately unsuccessful in its military objectives, cemented his reputation as a powerful orator and a leader capable of moving entire populations. While the crusade's failure weighed heavily on him, it did not diminish his stature as a spiritual authority. His integrity and unwavering faith remained unquestioned.
In sum, Saint Bernard was a spiritual giant of the twelfth century. He combined the contemplative life of a monk with the active life of a church statesman. He was a mystic, a theologian, a reformer, and a preacher. His influence continues to be felt in the Church to this day, especially in the Cistercian Order and in Marian devotion. He remains a model of Christian holiness and intellectual vigor.
Beekeepers and candlemakers often invoke Saint Bernard as their patron, seeking his intercession for the success of their work and the quality of their products. This devotion sometimes includes offering honey or candles in his honor.
Saint Bernard is known as the 'Doctor Mellifluus' (Honey-Sweet Doctor) due to the eloquent and profound nature of his spiritual writings, which were considered as sweet as honey. This association naturally led to his patronage of those who work with honey and wax.
Within the Cistercian Order, both monks and nuns observe the feast of Saint Bernard with particular solemnity, often including special liturgical celebrations, readings from his spiritual works, and a renewed focus on the monastic ideals he championed.
Saint Bernard is considered the second founder and most influential figure in the history of the Cistercian Order, responsible for its rapid expansion and the shaping of its distinctive spiritual charism.
The pious legend of Saint Bernard adding the final three invocations ('O clemens, O pia, O dulcis Virgo Maria') to the 'Salve Regina' antiphon highlights his profound Marian devotion, leading many faithful to reflect on this aspect of the hymn and his love for the Blessed Mother on his feast day.
Tradition holds that during a visit to the Cathedral of Speyer in 1146, Saint Bernard spontaneously added these tender exclamations to the 'Salve Regina', which were subsequently adopted into the hymn universally, reflecting his deep love for the Virgin Mary.
A sweet substance produced by bees, often incorporated into simple desserts, breads, or used as a natural sweetener.
Saint Bernard is known as the 'Doctor Mellifluus' (Honey-Sweet Doctor) due to the eloquence and profound spiritual sweetness of his writings, which were likened to honey. This association also led to his patronage of beekeepers and candlemakers.
Dishes consisting of vegetables, legumes, grains, and bread, adhering to a largely vegetarian and austere diet.
As a Cistercian abbot, Saint Bernard rigorously upheld the Rule of Saint Benedict, which prescribed a diet of simplicity, often excluding meat for most of the year, reflecting the ascetic and self-sufficient lifestyle of the monastery.