cathollc spirituality

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St. Bernard of Clairvaux, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

• Born: 1090, Fontaine-lès-Dijon, France
• Died: August 20, 1153, Clairvaux Abbey, France
• Books: Two-Fold Knowledge

Dr. Matthew Bunson and Kris McGregor discuss the life and influence of St. Bernard of Clairvaux, a 12th-century Cistercian monk and doctor of the Church. St. Bernard played a significant role in the Second Crusade, being called upon due to his reputation as a powerful preacher. Despite the Crusade’s failure, which was attributed to the incompetence and infighting of its leaders, Bernard was heavily criticized. He responded with humility, writing a formal apology to the Pope and stating that the failure was due to the sins of the crusaders rather than his call to arms. Bernard also took a strong stand against antisemitism, traveling through Germany to preach against attacks on Jewish communities, showcasing his commitment to justice and peace.

St. Bernard is also remembered for his deep mystical theology and devotion to the Blessed Virgin Mary. He sought to deepen the Church’s understanding of divine love and the importance of contemplative prayer. His influence extended to other notable figures like Hildegard of Bingen, whom he supported and encouraged. Bernard’s marian devotion is particularly highlighted through his emphasis on Mary as Mediatrix and Star of the Sea, roles that reflect her guiding and protective presence in the lives of the faithful. His teachings and humility made him a significant figure in the Church, earning him the title of Doctor of the Church in 1830.

Discerning Hearts Reflection Questions

1. St. Bernard’s Role in the Second Crusade: How does St. Bernard’s involvement in the Second Crusade challenge or deepen your understanding of Christian responsibility in times of conflict?
2. Handling Criticism with Humility: In what ways can St. Bernard’s humble response to criticism inspire your own approach to facing unjust accusations?
3. Anti-Semitism and Justice: How does St. Bernard’s efforts against antisemitism reflect the Church’s teachings on justice and the dignity of every human person?
4. Theology and Mysticism: How can St. Bernard’s integration of contemplative prayer and theology influence your own spiritual practices and understanding of God?
5. Devotion to the Blessed Virgin Mary: What does St. Bernard’s deep devotion to Mary as Mediatrix and Star of the Sea teach us about the role of Marian devotion in Christian life?
6. Influence on Other Saints: How does St. Bernard’s guidance of Hildegard of Bingen and others exemplify the importance of spiritual mentorship in the Church?
7. Legacy as a Doctor of the Church: In what ways does St. Bernard’s life and teachings continue to be relevant and instructive for the Church today?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009

“I would now like to reflect on only two of the main aspects of Bernard’s rich doctrine: they concern Jesus Christ and Mary Most Holy, his Mother. His concern for the Christian’s intimate and vital participation in God’s love in Jesus Christ brings no new guidelines to the scientific status of theology. However, in a more decisive manner than ever, the Abbot of Clairvaux embodies the theologian, the contemplative and the mystic. Jesus alone Bernard insists in the face of the complex dialectical reasoning of his time Jesus alone is “honey in the mouth, song to the ear, jubilation in the heart (mel in ore, in aure melos, in corde iubilum)”. The title Doctor Mellifluus, attributed to Bernard by tradition, stems precisely from this; indeed, his praise of Jesus Christ “flowed like honey”. In the extenuating battles between Nominalists and Realists two philosophical currents of the time the Abbot of Clairvaux never tired of repeating that only one name counts, that of Jesus of Nazareth. “All food of the soul is dry”, he professed, “unless it is moistened with this oil; insipid, unless it is seasoned with this salt. What you write has no savour for me unless I have read Jesus in it” (In Canticum Sermones XV, 6: PL 183, 847). For Bernard, in fact, true knowledge of God consisted in a personal, profound experience of Jesus Christ and of his love. And, dear brothers and sisters, this is true for every Christian: faith is first and foremost a personal, intimate encounter with Jesus, it is having an experience of his closeness, his friendship and his love. It is in this way that we learn to know him ever better, to love him and to follow him more and more. May this happen to each one of us!

In another famous Sermon on the Sunday in the Octave of the Assumption the Holy Abbot described with passionate words Mary’s intimate participation in the redeeming sacrifice of her Son. “O Blessed Mother”, he exclaimed, “a sword has truly pierced your soul!… So deeply has the violence of pain pierced your soul, that we may rightly call you more than a martyr for in you participation in the passion of the Son by far surpasses in intensity the physical sufferings of martyrdom” (14: PL 183, 437-438). Bernard had no doubts: “per Mariam ad Iesum”, through Mary we are led to Jesus. He testifies clearly to Mary’s subordination to Jesus, in accordance with the foundation of traditional Mariology. Yet the text of the Sermone also documents the Virgin’s privileged place in the economy of salvation, subsequent to the Mother’s most particular participation (compassio) in the sacrifice of the Son. It is not for nothing that a century and a half after Bernard’s death, Dante Alighieri, in the last canticle of the Divine Comedy, was to put on the lips of the Doctor Mellifluus the sublime prayer to Mary: “Virgin Mother, daughter of your own Son, / humble and exalted more than any creature, / fixed term of the eternal counsel” (Paradise XXXIII, vv. 1 ff.).

These reflections, characteristic of a person in love with Jesus and Mary as was Bernard, are still a salutary stimulus not only to theologians but to all believers. Some claim to have solved the fundamental questions on God, on man and on the world with the power of reason alone. St Bernard, on the other hand, solidly founded on the Bible and on the Fathers of the Church, reminds us that without a profound faith in God, nourished by prayer and contemplation, by an intimate relationship with the Lord, our reflections on the divine mysteries risk becoming an empty intellectual exercise and losing their credibility. Theology refers us back to the “knowledge of the Saints”, to their intuition of the mysteries of the living God and to their wisdom, a gift of the Holy Spirit, which become a reference point for theological thought. Together with Bernard of Clairvaux, we too must recognize that man seeks God better and finds him more easily “in prayer than in discussion”. In the end, the truest figure of a theologian and of every evangelizer remains the Apostle John who laid his head on the Teacher’s breast.

I would like to conclude these reflections on St Bernard with the invocations to Mary that we read in one of his beautiful homilies. “In danger, in distress, in uncertainty”, he says, “think of Mary, call upon Mary. She never leaves your lips, she never departs from your heart; and so that you may obtain the help of her prayers, never forget the example of her life. If you follow her, you cannot falter; if you pray to her, you cannot despair; if you think of her, you cannot err. If she sustains you, you will not stumble; if she protects you, you have nothing to fear; if she guides you, you will never flag; if she is favourable to you, you will attain your goal…” (Hom. II super Missus est, 17: PL 183, 70-71).”

For more from Dr. Matthew Bunson, check out his Discerning Hearts page.

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

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St. Bernard of Clairvaux, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson

• Born: 1090, Fontaine-lès-Dijon, France
• Died: August 20, 1153, Clairvaux Abbey, France
• Books: Two-Fold Knowledge

Dr. Matthew Bunsen and Kris McGregor discuss the life and influence of St. Bernard of Clairvaux. St. Bernard, a Doctor of the Church, is celebrated for his deep spirituality, theological brilliance, and reformative impact on monastic life. He was instrumental in building the Cistercian order and defending Church teachings. Bernard’s upbringing in a noble family provided him with a strong education and a profound devotion to Scripture and the Blessed Mother. After resisting worldly temptations, he entered the Benedictine order and helped restore the vigor of the original Rule of St. Benedict at the Abbey of Clairvaux. His leadership and dedication attracted many followers, and Clairvaux flourished under his guidance.

Bernard’s teachings, particularly on the Song of Songs, reflect his eloquent and elegant theology. Despite his desire for a contemplative life, he was frequently called upon by the Church to mediate conflicts, reform ecclesiastical practices, and support the papacy. His work, including his involvement in the Second Crusade, came at a great personal cost, but he remained committed to serving Christ and the Church.

Discerning Hearts Reflection Questions

1. The Significance of Spiritual Healing: How does St. Bernard’s title as a healer and miracle worker influence your understanding of spiritual healing in your own life?
2. Embracing Austerity: What lessons can you learn from St. Bernard’s severe austerity and self-discipline in pursuing a life dedicated to Christ?
3. The Role of Scripture: How can St. Bernard’s love for Scripture, particularly the Song of Songs, deepen your own relationship with the Bible?
4. Responding to God’s Call: How does St. Bernard’s choice to join the Benedictine order inspire you to respond to God’s call in your life, even when it requires sacrifice?
5. The Power of Prayer and Work: How can you incorporate the balance of prayer and work, as emphasized by the Rule of St. Benedict, into your daily routine?
6. Humility in Service: What can you learn from St. Bernard’s humility and willingness to serve the Church, despite his personal preference for a contemplative life?
7. Enduring Faithfulness: How does St. Bernard’s lifelong dedication to serving the Church challenge you to remain faithful to your commitments, regardless of personal cost?

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2009

“Today I would like to talk about St Bernard of Clairvaux, called “the last of the Fathers” of the Church because once again in the 12th century he renewed and brought to the fore the important theology of the Fathers. We do not know in any detail about the years of his childhood; however, we know that he was born in 1090 in Fontaines, France, into a large and fairly well-to-do family. As a very young man he devoted himself to the study of the so-called liberal arts especially grammar, rhetoric and dialectics at the school of the canons of the Church of Saint-Vorles at Châtillon-sur-Seine; and the decision to enter religious life slowly matured within him. At the age of about 20, he entered Cîteaux, a new monastic foundation that was more flexible in comparison with the ancient and venerable monasteries of the period while at the same time stricter in the practice of the evangelical counsels. A few years later, in 1115, Bernard was sent by Stephen Harding, the third Abbot of Cîteaux, to found the monastery of Clairvaux. Here the young Abbot he was only 25 years old was able to define his conception of monastic life and set about putting it into practice. In looking at the discipline of other monasteries, Bernard firmly recalled the need for a sober and measured life, at table as in clothing and monastic buildings, and recommended the support and care of the poor. In the meantime the community of Clairvaux became ever more numerous and its foundations multiplied.

In those same years before 1130 Bernard started a prolific correspondence with many people of both important and modest social status. To the many Epistolae of this period must be added numerous Sermones, as well as Sententiae and Tractatus. Bernard’s great friendship with William, Abbot of Saint-Thierry, and with William of Champeaux, among the most important figures of the 12th century, also date to this period. As from 1130, Bernard began to concern himself with many serious matters of the Holy See and of the Church. For this reason he was obliged to leave his monastery ever more frequently and he sometimes also travelled outside France. He founded several women’s monasteries and was the protagonist of a lively correspondence with Peter the Venerable, Abbot of Cluny, of whom I spoke last Wednesday. In his polemical writings he targeted in particular Abelard, a great thinker who had conceived of a new approach to theology, introducing above all the dialectic and philosophical method in the constructi0n of theological thought. On another front Bernard combated the heresy of the Cathars, who despised matter and the human body and consequently despised the Creator. On the other hand, he felt it was his duty to defend the Jews, and condemned the ever more widespread outbursts of anti-Semitism. With regard to this aspect of his apostolic action, several decades later Rabbi Ephraim of Bonn addressed a vibrant tribute to Bernard. In the same period the holy Abbot wrote his most famous works such as the celebrated Sermons on the Song of Songs [In Canticum Sermones]. In the last years of his life he died in 1153 Bernard was obliged to curtail his journeys but did not entirely stop travelling. He made the most of this time to review definitively the whole collection of his Letters, Sermons and Treatises. Worthy of mention is a quite unusual book that he completed in this same period, in 1145, when Bernardo Pignatelli, a pupil of his, was elected Pope with the name of Eugene III. On this occasion, Bernard as his spiritual father, dedicated to his spiritual son the text De Consideratione [Five Books on Consideration] which contains teachings on how to be a good Pope. In this book, which is still appropriate reading for the Popes of all times, Bernard did not only suggest how to be a good Pope, but also expressed a profound vision of the Mystery of the Church and of the Mystery of Christ which is ultimately resolved in contemplation of the mystery of the Triune God. “The search for this God who is not yet sufficiently sought must be continued”, the holy Abbot wrote, “yet it may be easier to search for him and find him in prayer rather than in discussion. So let us end the book here, but not the search” (XIV, 32: PL 182, 808) and in journeying on towards God.”

For more visit Vatican.va

For more from Dr. Matthew Bunson, check out his Discerning Hearts page.

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.