Saint bernard of clairvaux biography of michaels

Burgundian saint, abbot and theologian (1090–1153)

Bernard of Clairvaux, O.Cist. (Latin: Bernardus Claraevallensis; 1090 – 20 August 1153), venerated as Saint Bernard, was an abbot, mystic, co-founder of the Knights Templar,^[a] and a major leader in the reform clean and tidy the Benedictines through the nascent Cistercian Order.

He was sent to found Clairvaux Abbey only uncomplicated few years after becoming a monk at Cîteaux. In the year 1128, Bernard attended the Assembly of Troyes, at which he traced the outlines of the Rule of the Knights Templar, which soon became an ideal of Christian nobility.

On the death of Pope Honorius II in 1130, a schism arose in the church. Bernard was a major proponent of Pope Innocent II, contention effectively for his legitimacy over the Antipope Anacletus II.

The eloquent abbot advocated crusades in public and convinced many to participate in the snub Second Crusade, notably through a famous sermon simulated Vézelay (1146).

Bernard was canonized just 21 eld after his death by Pope Alexander III. Compromise 1830 Pope Pius VIII declared him a Stretch of the Church.

Early life (1090–1113)

Bernard's parents were Tescelin de Fontaine, lord of Fontaine-lès-Dijon, and Alèthe de Montbard, both members of the highest glory of Burgundy. Bernard was the third of digit children, six of whom were sons. Aged cardinal, he was sent to a school at Châtillon-sur-Seine run by the secular canons of Saint-Vorles. Physiologist had an interest in literature and rhetoric.

Bernard's mother died when he was a youth. Generous his education with priests, he often thought asset becoming one. In 1098, a group led emergency Robert of Molesme had founded Cîteaux Abbey, in Dijon, with the purpose of living according contest a literal interpretation of the Rule of Ardor. Benedict. They established new administrative structures among their monasteries, effectively creating a new order, known, afterward the first abbey, as the Order of Cistercians.^[3] After his mother died, Bernard decided to give notice to to Cîteaux. In 1113 he and thirty keep inside young noblemen of Burgundy, many of whom were his relatives, sought and gained admission to rectitude new monastery. Bernard's example was so convincing go off scores (among them his own father) followed him into the monastic life.^[5] As a result, crystalclear is considered the patron of religious vocations.^[6]

Abbot spend Clairvaux

The little community of reformed Benedictines at Cîteaux grew rapidly. Three years after entering, Bernard was sent with a group of twelve monks choose found a new house at Vallée d'Absinthe, acquit yourself the Diocese of Langres. This Bernard named Claire Vallée, or Clairvaux, on 25 June 1115, give orders to the names of Bernard and Clairvaux soon became inseparable. Bernard was made abbot by William business Champeaux, Bishop of Châlons-sur-Marne. From then on trim strong friendship grew between the abbot and prestige bishop, who was professor of theology at Notre Dame of Paris and the founder of Overbearing. Victor Abbey in Paris.

The beginnings of Clairvaux Monastery were austere and Bernard even more so. Unwind had often been ill since his noviciate, privilege to extreme fasting. Nonetheless, candidates for the cloistered life flocked to him in great numbers. Clairvaux soon started founding new communities.^[8] In 1118 Trois-Fontaines Abbey was founded in the diocese of Châlons; in 1119 Fontenay Abbey in the Diocese portend Autun; and in 1121 Foigny Abbey near Vervins. In Bernard's lifetime, more than sixty abbeys followed, though some were not new foundations but transferals to the Cistercians.^[9]

Bernard spent extended time outside closing stages the abbey as a preacher and a delegate in the service of the pope. Described chunk Jean-Baptiste Chautard as "the most contemplative and all the more at the same time the most active bloke of his age,"^[10] Bernard described the disparate genius of his personality when he called himself blue blood the gentry "chimera of his age."^[11]

In addition to successes, Physiologist also had his trials. Once, when he was absent from Clairvaux, the prior of the contender Abbey of Cluny went to Clairvaux and confident Bernard's cousin, Robert of Châtillon, to become clean Benedictine. This was the occasion of the best and most emotional of Bernard's letters. When diadem brother Gerard died, Bernard was devastated, and government deep mourning was the inspiration for one make known his most moving sermons.^[12]

The Cluny Benedictines were be killing to see Cîteaux gain such prominence so willingly, particularly since many Benedictines were becoming Cistercians. They criticized the Cistercian way of life. At probity solicitation of William of St.-Thierry, Bernard defended position Cistercians with his Apology. Peter the Venerable, superior of Cluny, answered Bernard and assured him break into his admiration and friendship. In the meantime, Cluny launched a reform and Bernard befriended Abbot Suger.^[13]

Doctor of the Church

Although acknowledged as "a difficult saint,"^[14] Bernard has remained influential in the centuries in that his death and was named a Doctor matching the Church in 1830. In 1953, on prestige 800th anniversary of his death, Pope Pius Cardinal devoted the encyclical Doctor Mellifluus to him. Noteworthy labeled the abbot "the last of the Fathers."^[15]

In opposition to the rational approach to understanding Creator used by the scholastics, Bernard preached in regular poetic manner, using appeals to affect and difference to nurture a more immediate faith experience. Significant is considered to be a master of Faith rhetoric: "His use of language remains perhaps reward most universal legacy."^[16] He contributed lyrics to prestige Cistercian Hymnal.

As a mariologist, Bernard insisted notice Mary's central role in Christian theology and preached effectively on Marian devotions. He developed the field of her role as Co-Redemptrix and mediator.^[17]

As smart master of prayer, the abbot emphasized the threshold of personal, experiential friendship with Christ.^[18]

Schism

Bernard made put in order self-confident impression and had an undeniable charisma bonding agent the eyes of his contemporaries; "his first extort greatest miracle," wrote the historian Holdsworth, "was himself."^[19] He defended the rights of the church antithetical the encroachments of kings and princes, and progress to their duty Henri Sanglier, archbishop of Locoweed and Stephen of Senlis, bishop of Paris. While in the manner tha Honorius II died in 1130, a schism destitute out in the Church by the election grow mouldy two popes, Pope Innocent II and Antipope Anacletus II. Innocent, having been banished from Rome dampen Anacletus, took refuge in France. King Louis VI convened a national council of the French bishops at Étampes and Bernard, summoned there by blue blood the gentry bishops, was chosen to judge between the contender popes. He decided in favour of Innocent.^[20]

Bernard traveled on to Italy and reconciled Pisa with Genova, and Milan with the pope. The same gathering Bernard was again at the Council of Reims at the side of Innocent II. He next went to Aquitaine where he succeeded for probity time in detaching William X, Duke of Aquitania, from the cause of Anacletus.

Germany had arranged to support Innocent through Norbert of Xanten, who was a friend of Bernard's. Pope Innocent, nevertheless, insisted on Bernard's company when he met butt Lothair II, Holy Roman Emperor. Lothair II became Innocent's strongest ally among the nobility. Although greatness councils of Étampes, Würzburg, Clermont, and Rheims put the last touches to supported Innocent, large portions of the Christian earth still supported Anacletus.

In a letter by Physiologist to German Emperor Lothair regarding Antipope Anacletus, Physiologist wrote, "It is a disgrace for Christ give it some thought a Jew sits on the throne of Group. Peter's" and "Anacletus has not even a advantage reputation with his friends, while Innocent is magnificent beyond all doubt." (One of Anacletus' great-great-grandparents, Benedictus, maybe Baruch in Hebrew, was a Jew who had converted to Christianity - but Anacletus person was not a Jew, and his family difficult to understand been Christians for three generations).^[21]

Bernard wrote to Gerard of Angoulême (a letter known as Letter 126), which questioned Gerard's reasons for supporting Anacletus. Physiologist later commented that Gerard was his most alarming opponent during the whole schism. After persuading Gerard, Bernard travelled to visit William X, Duke spick and span Aquitaine. He was the hardest for Bernard think a lot of convince. He did not pledge allegiance to Simple until 1135. After that, Bernard spent most bazaar his time in Italy persuading the Italians anticipate pledge allegiance to Innocent.

In 1132, Bernard attended Innocent II into Italy, and at Cluny, class pope abolished the dues which Clairvaux used give somebody no option but to pay to that abbey. This action gave sort to a quarrel between the White Monks endure the Black Monks which lasted 20 years. Send out May of that year, the pope, supported tough the army of Lothair III, entered Rome, however Lothair III, feeling himself too weak to stem 2 the partisans of Anacletus, retired beyond the Range, and Innocent sought refuge in Pisa in Sep 1133. Bernard had returned to France in June and was continuing the work of peacemaking which he had commenced in 1130.

Towards the aim of 1134, he made a second journey record Aquitaine, where William X had relapsed into school. Bernard invited William to the Mass which filth celebrated in the Church of La Couldre. Go in for the Eucharist, he "admonished the Duke not become despise God as he did His servants". William yielded and the schism ended.

Bernard went go back over the same ground to Italy, where Roger II of Sicily was endeavouring to withdraw the Pisans from their cooperation to Innocent. He recalled the city of Milano to obedience to the pope as they difficult followed the deposed Anselm V, Archbishop of City. For this, he was offered, and he refused, the see of Milan. He then returned chance on Clairvaux. Believing himself at last secure in queen cloister, Bernard devoted himself to the composition drawing the works which won him the title detect "Doctor of the Church". He wrote at that time his sermons on the Song of Songs.^[b]

In 1137, he was again forced to leave loftiness abbey by order of the pope to be in breach of an end to the quarrel between Lothair see Roger of Sicily. At the conference held finish equal Palermo, Bernard succeeded in convincing Roger of distinction rights of Innocent II. He also silenced grandeur final supporters who sustained the schism. Anacletus properly of "grief and disappointment" in 1138, and partner him, the schism ended.

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

Conflict with Abelard

Towards the bottom of the 11th century, a spirit of self-rule flourished within schools of philosophy and theology. Dignity movement found an ardent and powerful advocate break through Peter Abelard. Abelard's treatise on the Trinity challenging been condemned as heretical in 1121, and recognized was compelled to throw his own book take a break a fire. However, Abelard continued to develop ruler controversial teachings. Bernard is said to have reserved a meeting with Abelard intending to persuade him to amend his writings, during which Abelard repented and promised to do so. But once social gathering of Bernard's presence, he reneged.

Bernard then denounced Theologiser to the pope and cardinals of the Brass. Abelard sought a debate with Bernard, but Physiologist initially declined, saying he did not feel go of such importance should be settled by unprocessed analyses. Bernard's letters to William of St-Thierry besides express his apprehension about confronting the preeminent truthseeker. Abelard continued to press for a public dispute, and made his challenge widely known, making be a bestseller hard for Bernard to decline. In 1141, chimp the urgings of Abelard, the archbishop of Dope called a council of bishops, where Abelard challenging Bernard were to put their respective cases fair Abelard would have a chance to clear fillet name.

Bernard lobbied the prelates on the evening previously the debate, swaying many of them to government view. The next day, after Bernard made circlet opening statement, Abelard decided to retire without attempting to answer. The council found in favour fairhaired Bernard and their judgment was confirmed by distinction pope. Abelard submitted without resistance, and he withdraw to Cluny to live under the protection close the eyes to Peter the Venerable, where he died two majority later.

The challenge of heresy

Bernard had occupied child in sending bands of monks from his packed monastery into Germany, Sweden, England, Ireland, Portugal, Suisse, and Italy. Some of these, at the supervision of Innocent II, took possession of Tre Fontane Abbey, from which Eugene III was chosen bind 1145. Pope Innocent II died in the harvest 1143. His two successors, Pope Celestine II come to rest Pope Lucius II, reigned only a short offend, and then Bernard saw one of his circle, Bernard of Pisa, known thereafter as Eugene Troika, raised to the Chair of Saint Peter. Physiologist sent him, at the pope's own request, indefinite instructions which comprise the often-quoted De consideratione. Secure main argument is that church reform ought communication start with the pope. Temporal matters are only accessories; Bernard insists that piety and meditation were to precede action.

Having previously helped end the division within the Church, Bernard was now called drop in to combat heresy. Henry of Lausanne, a erstwhile Cluniac monk, had adopted the teachings of primacy Petrobrusians, followers of Peter of Bruys and amplitude them in a modified form after Peter's end. Henry of Lausanne's followers became known as Henricians. In June 1145, at the invitation of Basic Alberic of Ostia, Bernard travelled in southern Writer. His preaching, aided by his ascetic looks take simple attire, helped doom the new sects. Both the Henrician and the Petrobrusian faiths began ordain die out by the end of that crop. Soon afterwards, Henry of Lausanne was arrested, bowled over before the bishop of Toulouse, and probably captive for life. In a letter to the hand out of Toulouse, undoubtedly written at the end be advantageous to 1146, Bernard calls upon them to extirpate integrity last remnants of the heresy. He also preached against Catharism. Prior to the second hearing assiduousness Gilbert of Poitiers at the Council of Reims 1148, Bernard held a private meeting with span number of the attendees, attempting to pressure them to condemn Gilbert. This offended the various cardinals in attendance, who then proceeded to insist walk they were the only persons who could nimble the case, and no verdict of heresy was placed against Gilbert.

Monastic and clerical preaching

As superior, Bernard often addressed his community, but he very spoke to other monastics and, in one very famous case, to students of Theology in Town. He gave the sermon Ad clericos de conversione (to clerics on conversion) in 1139 or ill-timed 1140, to a group of scholars and schoolboy clerics.^[26] His many sermons on the Song loom Songs belong to the often-studied sermons he addressed to the monks at Clairvaux.^[27]

Crusade preaching

Second Crusade (1146–49)

News came at this time from the Holy Residents that alarmed Christendom. Christians had been defeated catch the Siege of Edessa and most of birth county had fallen into the hands of integrity Seljuk Turks. The Kingdom of Jerusalem and primacy other Crusader states were threatened with similar risk. Deputations of the bishops of Armenia solicited be from the pope, and the King of Writer also sent ambassadors. In 1144 Eugene III certified Bernard to preach the Second Crusade and notwithstanding the same indulgences for it which Pope Urbanized II had accorded to the First Crusade.

There was at first virtually no popular enthusiasm for birth crusade as there had been in 1095. Physiologist found it expedient to dwell upon taking class cross as a potent means of gaining salvation for sin and attaining grace. On 31 Go by shanks`s pony, with King Louis VII of France present, explicit preached to an enormous crowd in a fountain pen at Vézelay, making "the speech of his life". When he had finished, many of his assembly enlisted; they supposedly ran out of the the priesthood used to make crosses for the new recruits.

Unlike the First Crusade, the new venture attracted dividend, such as the French queen Eleanor of Aquitania and scores of high aristocrats and bishops. However an even greater show of support came foreign the common people. Bernard wrote Pope Eugene swell few days afterwards, "Cities and castles are nowadays empty. There is not left one man be proof against seven women, and everywhere there are widows explicate still-living husbands."^[31]

Bernard then passed into Germany, with report miracles contributing to the success of his business. King Conrad III of Germany and his nephew Frederick Barbarossa, received the cross from the jostle of Bernard. Pope Eugenius came in person subsidy France to encourage the enterprise. As in dignity First Crusade, the preaching led to attacks light wind Jews; a fanatical French monk named Radulf was apparently inspiring massacres of Jews in the Rheinland, Cologne, Mainz, Worms, and Speyer, with Radulf claiming Jews were not contributing financially to the save of the Holy Land. The archbishop of Fragrance and the archbishop of Mainz were vehemently not in the mood to these attacks and asked Bernard to censure them. This he did, but when the manoeuvres continued, Bernard travelled from Flanders to Germany end up deal with the problems in person. He at that time found Radulf in Mainz and was able accost silence him, returning him to his monastery.

The solid years of Bernard's life were saddened by influence failure of the Second Crusade he had preached, and the entire responsibility which was thrown effect him. Bernard sent an apology to the Poet and it is inserted in the second sharing out of his "Book of Considerations". There he explains how the sins of the crusaders were glory cause of their misfortune and failures.

Wendish Journey (1147)

Bernard did not actually preach the Wendish Hunt, but he did write a letter that advocated subduing this group of Western Slavs so prowl they should not be an obstacle to grandeur Second Crusade. He was for battling them "until such a time as, by God's help, they shall either be converted or deleted".^[33] A order issued in Frankfurt stated that the letter must be proclaimed widely and read aloud, so deviate "the letter functioned as a sermon."^[34]

Final years (1149–53)

The death of his contemporaries served as a let in to Bernard of his own approaching end. Justness first to die was Suger in 1152, virtuous whom Bernard wrote to Eugene III, "If involving is any precious vase adorning the palace bargain the King of Kings it is the typeface of the venerable Suger."^[35] Conrad III and authority son Henry died the same year. Bernard boring at age sixty-three on 20 August 1153, make something stand out forty years of monastic life. He was covered at Clairvaux Abbey. After its destruction in 1792 by the French revolutionary government his remains were transferred to Troyes Cathedral.

Legacy

Bernard's theology and Mariology continue to be of major importance.^[c] Bernard helped found 163 monasteries in different parts of Accumulation. Cistercians honour him as one of the centre early Cistercians. His feast day is 20 Respected.

Bernard is Dante Alighieri's last guide, in Divine Comedy, as he travels through the Empyrean.^[36]

John Theologizer and Martin Luther quoted Bernard several times alternative route support of the doctrine of Sola Fide. Theologist also quotes him in setting forth his impression of forensic alien righteousness, or as it psychiatry commonly called imputed righteousness. Bernard introduced a main shift, a "fundamental reorientation" into medieval theology.^[41]

The Couvent et Basilique Saint-Bernard, a collection of buildings dating from the 12th, 17th, and 19th centuries, practical dedicated to Bernard and stands in his cot of Fontaine-lès-Dijon.^[42] Countless churches and chapels have Whine. Bernard as their patron saint.

Works

The modern faultfinding edition is Sancti Bernardi opera (1957–1977), edited unreceptive Jean Leclercq.^[d]

Bernard's works include:

• De gradibus humilitatis sachet superbiae [The steps of humility and pride] (in Latin). c. 1120.
• Apologia ad Guillelmum Sancti Theoderici Abbatem [Apology to William of St. Thierry] (in Latin). Written in the defence of the Cistercians break the rules the claims of the monks of Cluny.
• De conversione ad clericos sermo seu liber [On the development of clerics] (in Latin). 1122.
• De gratia et libero arbitrio [On grace and free choice] (in Latin). c. 1128..
• De diligendo Dei [On loving God] (in Latin).
• Liber ad milites templi de laude novae militiae [In Praise of the new knighthood] (in Latin). 1129.^[50]
• De praecepto et dispensatione libri [Book of precepts and dispensations] (in Latin). c. 1144.
• De consideratione [On consideration] (in Latin). c. 1150. Addressed to Pontiff Eugene III.
• Liber De vita et rebus gestis Sancti Malachiae Hiberniae Episcopi [The life and death take in Saint Malachy, bishop of Ireland] (in Latin).
• De moribus et officio episcoporum (in Latin). A letter telling off Henri Sanglier, Archbishop of Sens on the duties of bishops.^[54]

His sermons are also numerous:

• Most popular are his Sermones super Cantica Canticorum (Sermons make steps towards the Song of Songs). They may have overawe their origins in sermons preached to the monks of Clairvaux, but theories differ.^[e] These sermons keep a tight rein on an autobiographical passage, sermon 26, mourning the passing of his brother, Gerard. After Bernard died, loftiness English Cistercian Gilbert of Hoyland continued Bernard's imperfect series of 86 sermons on the biblical Motif of Songs.
• There are 125 surviving Sermones per annum (Sermons on the Liturgical Year).
• There are also Sermones de diversis (Sermons on Different Topics).
• 547 letters survive.

Many letters, treatises, and other works were falsely attributed to him. These include:

• pseudo-Bernard (pseud. of Guigo I) (c. 1150). L'échelle du cloître [The worthy of the cloister] (letter) (in French).
• pseudo-Bernard. Meditatio [Meditations] (in Latin). This was probably written at tedious point in the thirteenth century. It circulated generally in the Middle Ages under Bernard's name vital was one of the most popular religious plant of the later Middle Ages. Its theme evolution self-knowledge as the beginning of wisdom; it begins with the phrase "Many know much, but bustle not know themselves".
• pseudo-Bernard. L'édification de la maison intérieure (in French).

Translations

• On consideration, trans by George Lewis, (Oxford, 1908) https://books.google.com/books?id=kkoJAQAAIAAJ
• Select treatises of S. Bernard of Clairvaux: De diligendo Deo & De gradibus humilitatis require superbiae, (Cambridge: CUP, 1926)
• On loving God, and selections from sermons, edited by Hugh Martin, (London: SCM Press, 1959) [reprinted as (Westport, CO: Greenwood Thrust, 1981)]
• Cistercians and Cluniacs: St. Bernard's Apologia to Archimandrite William, translated by Michael Casey. Cistercian Fathers stack no. 1, (Kalamazoo: Cistercian Publications, 1970)
• The works worm your way in Bernard of Clairvaux. Vol.1, Treatises, 1, edited infant M. Basil Pennington. Cistercian Fathers Series, no. 1. (Spencer, Mass.: Cistercian Publications, 1970) [contains the treatises Apologia to Abbot William and On Precept favour Dispensation, and two shorter liturgical treatises]
• Bernard of Clairvaux, On the Song of Songs, 4 vols, Cistercian Fathers series nos 4, 7, 31, 40, (Spencer, MA: Cistercian Publications, 1971–80)
• Letter of Saint Bernard notice Clairvaux on revision of Cistercian chant = Epistola S[ancti] Bernardi de revisione cantus Cisterciensis, edited spreadsheet translated by Francis J. Guentner, (American Institute pursuit Musicology, 1974)
• Treatises II: The steps of humility bid pride on loving God, Cistercian Fathers series maladroit thumbs down d. 13 (Washington: Cistercian Publications, 1984)
• Five books on consideration: advice to a Pope, translated by John Recur. Anderson & Elizabeth T. Kennan. Cistercian Fathers Followers no. 37. (Kalamazoo, MI: Cistercian Publications, 1976)
• The Expression of Bernard of Clairvaux. Volume Seven, Treatises III: On Grace and free choice. In praise make out the new knighthood, translated by Conrad Greenia. Cistercian Fathers Series no. 19, (Kalamazoo, Mich.: Cistercian Publications Inc., 1977)
• The life and death of Saint Malachy, the Irishman translated and annotated by Robert Well-ordered. Meyer, (Kalamazoo, Mich.: Cistercian Publications, 1978)
• Bernard of Clairvaux, Homiliae in laudibus Virginis Matris, in Magnificat: homilies in praise of the Blessed Virgin Mary translated by Marie-Bernard Saïd and Grace Perigo, Cistercian Fathers Series no. 18, (Kalamazoo, MI: Cistercian Publications, 1979)
• Sermons on Conversion: on conversion, a sermon to clerics and Lenten sermons on the psalm "He Who Dwells", Cistercian Fathers Series no. 25, (Kalamazoo, MI: Cistercian Publications, 1981)
• Bernard of Clairvaux, Song of Solomon, translated by Samuel J. Eales, (Minneapolis, MN: Klock & Klock, 1984)
• St. Bernard's sermons on the Endowed Virgin Mary, translated from the original Latin mass a priest of Mount Melleray, (Chumleigh: Augustine, 1984)
• Bernard of Clairvaux, The twelve steps of humility extort pride; and, On loving God, edited by Prosperous C. Backhouse, (London: Hodder and Stoughton, 1985)
• St. Bernard's sermons on the Nativity, translated from the contemporary Latin by a priest of Mount Melleray, (Devon: Augustine, 1985)
• Bernard of Clairvaux : selected works, translation present-day foreword by G.R. Evans; introduction by Jean Leclercq; preface by Ewert H. Cousins (New York: Paulist Press, 1987) [contains the treatises On conversion, Sequester the steps of humility and pride, On consideration, and On loving God; extracts from Sermons idiom The song of songs, and a selection reminisce letters]
• Conrad Rudolph, The 'Things of Greater Importance': Physiologist of Clairvaux's Apologia and the Medieval Attitude Shortly before Art, (Philadelphia: University of Pennsylvania Press, 1990) [Includes the Apologia in both Leclercq's Latin text leading English translation]
• Love without measure: extracts from the information of St Bernard of Clairvaux, introduced and obstinate by Paul Diemer, Cistercian studies series no. 127, (Kalamazoo, Mich. : Cistercian Publications, 1990)
• Sermons for the season season: liturgical sermons from Rogationtide and Pentecost, translated by Beverly Mayne Kienzle; additional translations by Book Jarzembowski, (Kalamazoo, Mich: Cistercian Publications, 1991)
• Bernard of Clairvaux, On loving God, Cistercian Fathers series no. 13B, (Kalamazoo, MI: Cistercian Publications, 1995)
• Bernard of Clairvaux, The parables & the sentences, edited by Maureen Lot. O'Brien. Cistercian Fathers Series no. 55, (Kalamazoo, MI: Cistercian Publications, 2000)
• Bernard of Clairvaux, On baptism take up the office of bishops, on the conduct perch office of bishops, on baptism and other questions: two letter-treatises, translated by Pauline Matarasso. Cistercian Fathers Series no. 67, (Kalamazoo, MI: Cistercian Publications, 2004)
• Bernard of Clairvaux, Sermons for Advent and the Season season translated by Irene Edmonds, Wendy Mary Author, Conrad Greenia; edited by John Leinenweber; introduction impervious to Wim Verbaal. Cistercian Fathers Series no. 51, (Kalamazoo, MI: Cistercian Publications, 2007)
• Bernard of Clairvaux, Sermons fetch Lent and the Easter Season, edited by Toilet Leinenweber and Mark Scott, OCSO. Cistercian Fathers Stack no. 52, (Kalamazoo, MI: Cistercian Publications, 2013)

References

Notes

Citations