Bernardo of Claraval (1090-1153): the last of the fathers and the doctor of affectionate Marian theology.
Bernard of Clairvaux is, without doubt, the most illustrious exponent of the Cistercian family, as well as a theologian who left a strong mark on subsequent thought, even outside the Order. Born in 1090 in Burgundy, the son of a knight, Bernard entered Citeaux at the age of 22, a place of monastic renewal. After three years, he was sent with other brothers to found the monastery of “Claravalle”, which he dedicated to the Virgin, building a chapel in her honor. He remained at this monastery, where he was later elected abbot, until 1153, the year of his death. In addition to the development of the Order, in which he exercised his strong and charismatic presence, he also dealt with difficult issues: mitigating conflicts between the powerful and preventing lay princes from interfering in the ecclesiastical religion. He insisted on the unity of the Church in heart and was a counselor to popes and bishops. A full life, therefore, in which the life of cloister alternated with ecclesial and secular service. All offered to the Virgin because, as he himself mentions in a homily for the Nativity of Our Lady, “it is necessary to remember that if you do not want your few offerings to be refused, seek to entrust them to the most loving and worthy hands of Mary.”The historical and interpretive description of Bernard’s work is already very condensed, resulting in the formation of two currents of thought that clashed over the importance of our author’s Marian theology. If, on the one hand, there was unconditional applause for Bernard’s Marian thought, conferring on him the title of Marian doctor, on the other hand, there was a reduction of this acriticity without, however, undermining the originality of the greatest Cistercian author of the early period. Density and fervor, in addition to the numerical quantity of his writings, are the distinctive traits of Bernard’s Marian thought, the author of a theology much more extensive and articulated.What perhaps prejudiced this author was a series of works, after his death, attributed to him, swelling a number genuine to him that in itself was not swelled. On the pages dedicated to this author in the great study edited by Du Manoir, J. B. Auniord lists Bernardo’s Marian writings: the four Marian homilies (In Laudibus Beatæ Mariæ Virginis), the letter to the Canons of Lyon on the Immaculate Conception, the homily of the Sunday of the Eighth of the Assumption on the 12 Marian prerogatives, the homily on the Nativity of Mary (Sermo De aquæductu), the first homily of the Assumption, and the fourth homily on the Assumption. To these texts are added other references to the Mother of God in other homilies not directly Marian. The overcoming of the quantitative issue is offered by a clarification made by L. Gambero according to which:> The Marian pages of Bernardo may seem scant, if compared to the considerable quantity of his writings. However, they display all the theological genius and wisdom of the great Doctor, his passionate style, his ability to incorporate reference to Mary into the culture of his time, and his zeal to spread devotion to the Mother of God among the Christian people.Before delving into the Marian themes addressed by the Cistercian, it is appropriate to highlight an existential aspect that shapes his style and approach to Mary. Bernard is the last great exponent of monastic theology, distinctly oriented towards contemplation and meditation on divine mysteries, rather than their illustration through philosophical categories. However, this does not signify the demise of such theology. Indeed, as an author, Bernard left a strong mark from which numerous theologians and spiritual leaders of subsequent centuries, now engaged in a kind of argumentative and rational theology, drew inspiration. Above all, Saint Bonaventure.His monastic vocation and contemplative orientation, before making him a doctor (in the medieval and modern late sense of the term), made him a devotee of the Virgin. Indeed, according to Alan of Auxerre (d. 1185), Bernard’s biographer, he was a devoted minister. Pietro di Celle, writing to Nicholas of Saint Albano, describes Bernard as “the most familiar pupil of our Lady,” emphasizing thus his filiation (the former pupil is already understood as a son) and intimacy (familiarissimus indicates a bond transcending affection) with Our Lady (that is, a relationship conditioned by the feudal system, between lord and servant) from whom he is a servant, but also and above all a son.Devout and affectionate Marian theology is expressed through a particularly refined and poetic literary style, aiming to prevent the pursuit of systematic and holistic completeness. This is complemented by a sense of awe and profound human limitation before God, for which silence is preferable to words. Two texts illustrate Bernard’s sentiment of awe:> There is nothing I love more and yet fear more than preaching on the glory of the Virgin Mother. (…) Although everyone wants to speak of her, yet what is said about an indescribable reality becomes, by the very fact of being said, less desirable and less accepted.In the second sermon on the Annunciation (In Laudibus Virginis Matris), after having exalted the Virgin with the title of Star (Stella maris), Bernard assumes a posture similar to that of the disciples present at the Transfiguration of the Lord:> But now we must pause to consider the splendor of this light, lest our contemplation be fleeting. Using the words of the apostles, “It is good that we are here.” And we wish to gently contemplate in silence what a elaborate discourse cannot fully explain. Meanwhile, through devoted contemplation of this brilliant star, more fervorous comments will be prepared on the following topics.Bernard, therefore, prefers silent contemplation to elaborate discourse (of which Abelard or Peter Lombard would have been champions), choosing to utter a few more titles of praise, rather than seeking to penetrate the mystery of God through reason. Thus, we have contemplation, silence, but also formation, for the Virgin Mary becomes for Bernard the ideal of monastic life, and as such, he proposes her to his brothers and to all the Christian people.One term present in Bernard’s writings is *inventrix* (one who finds), modeled on Luke 1:30. Mary is worthy to find what she seeks, but not only. In this regard, we also see the extraordinary character of this woman fully involved in God’s grace, and at the same time, as one who asked and received a supplement of grace. Herein lies a strong pedagogical reason: to place Mary in search of this grace she needed. This term converges (one who finds) the greatness of Mary, her mediating strength, but also the impetus of the Christians. Thus, we can see how we encounter a type of Marian reflection that is quite emotional, where feelings predominate. But this does not exclude the appropriate view of the whole of Revelation, carried out with the gaze of the devotee and the mystic, more than that of the scholar who allows reason to prevail when applied to the sacred and the mystery, in good faith and with a spirit of service.Let us, like Saint Bernard of Clairvaux, look at the Virgin with devotion and mysticism, but also with special theological science. Mary is “one who finds” grace and also seeks and needs the Grace.To deepen Marian devotion inspired by Saint Bernard, the Apostolic Exhortation Marialis Cultus by Paul VI is recommended.Deepen your studies: explore Mariology, Marian theology, Marian apparitions, and the Graduate Program in Mariology.
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Bernard of Clairvaux is, without doubt, the most illustrious exponent of the Cistercian family, as well as a theologian who left a strong mark on subsequent thought, even outside the Order. Born in 1090 in Burgundy, the son of a knight, Bernard entered Citeaux at the age of 22, a place of monastic renewal. After three years, he was sent with other brothers to found the monastery of “Claravalle”, which he dedicated to the Virgin, building a chapel in her honor. He remained at this monastery, where he was later elected abbot, until 1153, the year of his death. In addition to the development of the Order, in which he exercised his strong and charismatic presence, he also dealt with difficult issues: mitigating conflicts between the powerful and preventing lay princes from interfering in the ecclesiastical religion. He insisted on the unity of the Church in heart and was a counselor to popes and bishops. A full life, therefore, in which the life of cloister alternated with ecclesial and secular service. All offered to the Virgin because, as he himself mentions in a homily for the Nativity of Our Lady, “it is necessary to remember that if you do not want your few offerings to be refused, seek to entrust them to the most loving and worthy hands of Mary.”The historical and interpretive description of Bernard’s work is already very condensed, resulting in the formation of two currents of thought that clashed over the importance of our author’s Marian theology. If, on the one hand, there was unconditional applause for Bernard’s Marian thought, conferring on him the title of Marian doctor, on the other hand, there was a reduction of this acriticity without, however, undermining the originality of the greatest Cistercian author of the early period. Density and fervor, in addition to the numerical quantity of his writings, are the distinctive traits of Bernard’s Marian thought, the author of a theology much more extensive and articulated.What perhaps prejudiced this author was a series of works, after his death, attributed to him, swelling a number genuine to him that in itself was not swelled. On the pages dedicated to this author in the great study edited by Du Manoir, J. B. Auniord lists Bernardo’s Marian writings: the four Marian homilies (In Laudibus Beatæ Mariæ Virginis), the letter to the Canons of Lyon on the Immaculate Conception, the homily of the Sunday of the Eighth of the Assumption on the 12 Marian prerogatives, the homily on the Nativity of Mary (Sermo De aquæductu), the first homily of the Assumption, and the fourth homily on the Assumption. To these texts are added other references to the Mother of God in other homilies not directly Marian. The overcoming of the quantitative issue is offered by a clarification made by L. Gambero according to which:> The Marian pages of Bernardo may seem scant, if compared to the considerable quantity of his writings. However, they display all the theological genius and wisdom of the great Doctor, his passionate style, his ability to incorporate reference to Mary into the culture of his time, and his zeal to spread devotion to the Mother of God among the Christian people.Before delving into the Marian themes addressed by the Cistercian, it is appropriate to highlight an existential aspect that shapes his style and approach to Mary. Bernard is the last great exponent of monastic theology, distinctly oriented towards contemplation and meditation on divine mysteries, rather than their illustration through philosophical categories. However, this does not signify the demise of such theology. Indeed, as an author, Bernard left a strong mark from which numerous theologians and spiritual leaders of subsequent centuries, now engaged in a kind of argumentative and rational theology, drew inspiration. Above all, Saint Bonaventure.His monastic vocation and contemplative orientation, before making him a doctor (in the medieval and modern late sense of the term), made him a devotee of the Virgin. Indeed, according to Alan of Auxerre (d. 1185), Bernard’s biographer, he was a devoted minister. Pietro di Celle, writing to Nicholas of Saint Albano, describes Bernard as “the most familiar pupil of our Lady,” emphasizing thus his filiation (the former pupil is already understood as a son) and intimacy (familiarissimus indicates a bond transcending affection) with Our Lady (that is, a relationship conditioned by the feudal system, between lord and servant) from whom he is a servant, but also and above all a son.Devout and affectionate Marian theology is expressed through a particularly refined and poetic literary style, aiming to prevent the pursuit of systematic and holistic completeness. This is complemented by a sense of awe and profound human limitation before God, for which silence is preferable to words. Two texts illustrate Bernard’s sentiment of awe:> There is nothing I love more and yet fear more than preaching on the glory of the Virgin Mother. (…) Although everyone wants to speak of her, yet what is said about an indescribable reality becomes, by the very fact of being said, less desirable and less accepted.In the second sermon on the Annunciation (In Laudibus Virginis Matris), after having exalted the Virgin with the title of Star (Stella maris), Bernard assumes a posture similar to that of the disciples present at the Transfiguration of the Lord:> But now we must pause to consider the splendor of this light, lest our contemplation be fleeting. Using the words of the apostles, “It is good that we are here.” And we wish to gently contemplate in silence what a elaborate discourse cannot fully explain. Meanwhile, through devoted contemplation of this brilliant star, more fervorous comments will be prepared on the following topics.Bernard, therefore, prefers silent contemplation to elaborate discourse (of which Abelard or Peter Lombard would have been champions), choosing to utter a few more titles of praise, rather than seeking to penetrate the mystery of God through reason. Thus, we have contemplation, silence, but also formation, for the Virgin Mary becomes for Bernard the ideal of monastic life, and as such, he proposes her to his brothers and to all the Christian people.One term present in Bernard’s writings is *inventrix* (one who finds), modeled on Luke 1:30. Mary is worthy to find what she seeks, but not only. In this regard, we also see the extraordinary character of this woman fully involved in God’s grace, and at the same time, as one who asked and received a supplement of grace. Herein lies a strong pedagogical reason: to place Mary in search of this grace she needed. This term converges (one who finds) the greatness of Mary, her mediating strength, but also the impetus of the Christians. Thus, we can see how we encounter a type of Marian reflection that is quite emotional, where feelings predominate. But this does not exclude the appropriate view of the whole of Revelation, carried out with the gaze of the devotee and the mystic, more than that of the scholar who allows reason to prevail when applied to the sacred and the mystery, in good faith and with a spirit of service.Let us, like Saint Bernard of Clairvaux, look at the Virgin with devotion and mysticism, but also with special theological science. Mary is “one who finds” grace and also seeks and needs the Grace.To deepen Marian devotion inspired by Saint Bernard, the Apostolic Exhortation Marialis Cultus by Paul VI is recommended.Deepen your studies: explore Mariology, Marian theology, Marian apparitions, and the Graduate Program in Mariology.
Bernard of Clairvaux is, without doubt, the most illustrious exponent of the Cistercian family, as well as a theologian who left a strong mark on subsequent thought, even outside the Order. Born in 1090 in Burgundy, the son of a knight, Bernard entered Citeaux at the age of 22, a place of monastic renewal. After three years, he was sent with other brothers to found the monastery of “Claravalle”, which he dedicated to the Virgin, building a chapel in her honor. He remained at this monastery, where he was later elected abbot, until 1153, the year of his death. In addition to the development of the Order, in which he exercised his strong and charismatic presence, he also dealt with difficult issues: mitigating conflicts between the powerful and preventing lay princes from interfering in the ecclesiastical religion. He insisted on the unity of the Church in heart and was a counselor to popes and bishops. A full life, therefore, in which the life of cloister alternated with ecclesial and secular service. All offered to the Virgin because, as he himself mentions in a homily for the Nativity of Our Lady, “it is necessary to remember that if you do not want your few offerings to be refused, seek to entrust them to the most loving and worthy hands of Mary.”The historical and interpretive description of Bernard’s work is already very condensed, resulting in the formation of two currents of thought that clashed over the importance of our author’s Marian theology. If, on the one hand, there was unconditional applause for Bernard’s Marian thought, conferring on him the title of Marian doctor, on the other hand, there was a reduction of this acriticity without, however, undermining the originality of the greatest Cistercian author of the early period. Density and fervor, in addition to the numerical quantity of his writings, are the distinctive traits of Bernard’s Marian thought, the author of a theology much more extensive and articulated.What perhaps prejudiced this author was a series of works, after his death, attributed to him, swelling a number genuine to him that in itself was not swelled. On the pages dedicated to this author in the great study edited by Du Manoir, J. B. Auniord lists Bernardo’s Marian writings: the four Marian homilies (In Laudibus Beatæ Mariæ Virginis), the letter to the Canons of Lyon on the Immaculate Conception, the homily of the Sunday of the Eighth of the Assumption on the 12 Marian prerogatives, the homily on the Nativity of Mary (Sermo De aquæductu), the first homily of the Assumption, and the fourth homily on the Assumption. To these texts are added other references to the Mother of God in other homilies not directly Marian. The overcoming of the quantitative issue is offered by a clarification made by L. Gambero according to which:> The Marian pages of Bernardo may seem scant, if compared to the considerable quantity of his writings. However, they display all the theological genius and wisdom of the great Doctor, his passionate style, his ability to incorporate reference to Mary into the culture of his time, and his zeal to spread devotion to the Mother of God among the Christian people.Before delving into the Marian themes addressed by the Cistercian, it is appropriate to highlight an existential aspect that shapes his style and approach to Mary. Bernard is the last great exponent of monastic theology, distinctly oriented towards contemplation and meditation on divine mysteries, rather than their illustration through philosophical categories. However, this does not signify the demise of such theology. Indeed, as an author, Bernard left a strong mark from which numerous theologians and spiritual leaders of subsequent centuries, now engaged in a kind of argumentative and rational theology, drew inspiration. Above all, Saint Bonaventure.His monastic vocation and contemplative orientation, before making him a doctor (in the medieval and modern late sense of the term), made him a devotee of the Virgin. Indeed, according to Alan of Auxerre (d. 1185), Bernard’s biographer, he was a devoted minister. Pietro di Celle, writing to Nicholas of Saint Albano, describes Bernard as “the most familiar pupil of our Lady,” emphasizing thus his filiation (the former pupil is already understood as a son) and intimacy (familiarissimus indicates a bond transcending affection) with Our Lady (that is, a relationship conditioned by the feudal system, between lord and servant) from whom he is a servant, but also and above all a son.Devout and affectionate Marian theology is expressed through a particularly refined and poetic literary style, aiming to prevent the pursuit of systematic and holistic completeness. This is complemented by a sense of awe and profound human limitation before God, for which silence is preferable to words. Two texts illustrate Bernard’s sentiment of awe:> There is nothing I love more and yet fear more than preaching on the glory of the Virgin Mother. (…) Although everyone wants to speak of her, yet what is said about an indescribable reality becomes, by the very fact of being said, less desirable and less accepted.In the second sermon on the Annunciation (In Laudibus Virginis Matris), after having exalted the Virgin with the title of Star (Stella maris), Bernard assumes a posture similar to that of the disciples present at the Transfiguration of the Lord:> But now we must pause to consider the splendor of this light, lest our contemplation be fleeting. Using the words of the apostles, “It is good that we are here.” And we wish to gently contemplate in silence what a elaborate discourse cannot fully explain. Meanwhile, through devoted contemplation of this brilliant star, more fervorous comments will be prepared on the following topics.Bernard, therefore, prefers silent contemplation to elaborate discourse (of which Abelard or Peter Lombard would have been champions), choosing to utter a few more titles of praise, rather than seeking to penetrate the mystery of God through reason. Thus, we have contemplation, silence, but also formation, for the Virgin Mary becomes for Bernard the ideal of monastic life, and as such, he proposes her to his brothers and to all the Christian people.One term present in Bernard’s writings is *inventrix* (one who finds), modeled on Luke 1:30. Mary is worthy to find what she seeks, but not only. In this regard, we also see the extraordinary character of this woman fully involved in God’s grace, and at the same time, as one who asked and received a supplement of grace. Herein lies a strong pedagogical reason: to place Mary in search of this grace she needed. This term converges (one who finds) the greatness of Mary, her mediating strength, but also the impetus of the Christians. Thus, we can see how we encounter a type of Marian reflection that is quite emotional, where feelings predominate. But this does not exclude the appropriate view of the whole of Revelation, carried out with the gaze of the devotee and the mystic, more than that of the scholar who allows reason to prevail when applied to the sacred and the mystery, in good faith and with a spirit of service.Let us, like Saint Bernard of Clairvaux, look at the Virgin with devotion and mysticism, but also with special theological science. Mary is “one who finds” grace and also seeks and needs the Grace.To deepen Marian devotion inspired by Saint Bernard, the Apostolic Exhortation Marialis Cultus by Paul VI is recommended.Deepen your studies: explore Mariology, Marian theology, Marian apparitions, and the Graduate Program in Mariology.
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