Two lengthy letters from the abbot of Clairvaux illuminate the transition in theological method in the mid twelfth-century. In this letter to the bishop of Sens on the responsibilities of his office, Bernard articulates his monastic conviction that authority in the Church must be accompanied by contemplative virtues, especially a deeply ingrained humility. Pastors who do attend to their own spiritual health, he explains, are incapable of caring for others. In his letter of baptism, written to Hugh of Saint Victor, Bernard seeks to refute what he considered the doctrinal error of an unnamed scholar-likely Peter Abelard-and assails a theological method he deemed likely to mislead the faithful, because-as Emero Stiegman says in the Introduction-he considered all theological questions 'in the perspective of God's love'. These two letter-treatises (42 and 77) are not included in Bruno Scott James' English translation of The Letters of Saint Bernard of Clairvaux.

In this intimate portrait of one of the Middle Ages' most consequential men, Brian Patrick McGuire delves into the life of Saint Bernard of Clairvaux to offer a refreshing interpretation that finds within this grand historical figure a deeply spiritual human being who longed for the reflective quietude of the monastery even as he helped shape the destiny of a church and a continent. Heresy and crusade, politics and papacies, theology and disputation shaped this astonishing man's life, and McGuire presents it all in a deeply informed and clear-eyed biography. Following Bernard from his birth in 1090 to his death in 1153 at the abbey he had founded four decades earlier, Bernard of Clairvaux reveals a life teeming with momentous events and spiritual contemplation, from Bernard's central roles in the first great medieval reformation of the Church and the Second Crusade, which he came to regret, to the crafting of his books, sermons, and letters. We see what brought Bernard to monastic life and how he founded Clairvaux Abbey, established a network of Cistercian monasteries across Europe, and helped his brethren monks and abbots in heresy trials, affairs of state, and the papal schism of the 1130s. By reevaluating Bernard's life and legacy through his own words and those of the people closest to him, McGuire reveals how this often-challenging saint saw himself and conveyed his convictions to others. Above all, this fascinating biography depicts Saint Bernard of Clairvaux as a man guided by Christian revelation and open to the achievements of the human spirit.

Bernard of Clairvaux emerges from these studies as a vibrant, challenging and illuminating representative of the monastic culture of the twelfth century. In taking on Peter Abelard and the new scholasticism he helped define the very world he opposed and thus contributed to the renaissance of the twelfth century.

The First Life of Bernard of Clairvaux, traditionally known as the Vita Prima, originated to prepare the case for canonization of Bernard, first abbot of Clairvaux. The work was begun by William of Saint-Thierry, continued by Arnold of Bonneval, and completed by Geoffrey of Auxerre. When the initial case put forth for Bernard was rejected by Innocent II, Geoffrey undertook a revision of the original vita (Recension A) and submitted another version (Recension B) to Pope Alexander III, who declared Bernard a saint in 1174. This work emphasizes the deep love in which Bernard was held during his life by his monks and the people of France and Italy as well as his role as a powerful public figure. This book contains the first English translation of Recension B, drawn from what is apparently the only manuscript of the work found today in a Cistercian monastery, Mount Saint Bernard Abbey. The introduction begins with the story of how this manuscript came to Mount Saint Bernard, so fixing this translation of the Vita prima within Cistercian life from the twelfth century to today.

This book is the fascinating account of a family that took seriously the challenge to follow Christ… and to overtake Him. With warmth and realism, Venerable Tescelin, Blesseds Alice, Guy, Gerard, Humbeline, Andrew, Bartholomew, Nivard and St. Bernard step off these pages with the engaging naturalness that attracts imitation. Here is a book that makes centuries disappear, as each member of this unique family becomes an inspiration in our own quest of overtaking Christ. One of the Biggest figures in this book is Bernard of Clairvaux. He was called the man of his age, the voice of his century. His influence towered above that of his contemporaries, and his sanctity moved God Himself. Men flocked to him¬—some in wonder, others in curiosity, but all drawn by the magnetism of his spiritual giant hood. Bernard —who or what fashioned him to be suitable for his role of counseling Popes, healing schisms, battling errors and filling the world with holy religious and profound spiritual doctrine? Undoubtedly, Bernard is the product of God's grace. But it is hard to say whether this grace is more evident in Bernard himself or in the extraordinary family in which God chose to situate this dynamic personality.

Saint Bernard was born in 1090 near Dijon, France. He joined the fifteen-year-old monastery of Cîteaux in 1113. In 1115 he became the founding abbot of Clairvaux Abbey, whence his name, Bernard of Clairvaux. Saint Bernard was a gifted and prolific writer of theological treatises, Scriptural commentaries, letters, and many sermons. The sermons in the collection published here, styled Sermones de diversis (Sermons about Various Topics), lack the specific point of departure that characterizes his other sermons. That is, whereas the sermons on the Song of Songs are a verse-by-verse commentary on that biblical book and his Sermons for the Year follow the liturgical calendar, this collection of sermons deals with his various pastoral concerns. Since Scripture is always Bernard’s point of departure and inspiration, the sermons often read like a Scripture study, but what comes through equally is the voice of an understanding spiritual father who is a masterful student of Scripture, biblical language, and the needs of his monks.

The treatise of St. Bernard De Gratia et Libero Arbitrio was written at some time shorly previous to the year 1128, and therefore the author had attained his thirty-eighth year. The subject of the treatise was suggested, as is plain from the text itself, as the result of a public, or at any rate semi-public, discussion with some person unknown, in which St. Bernard, in strongly commending the work of grace, had seemed to lay himself open to the charge of unduly minimizing the function of free will. An attempt has been made to present the argument of the treatise by means of a synopsis, in which it is sought to familiarize the reader with the technology of the original, an important consideration from a theological point of view. - Introduction.

Bernard of Clairvaux, the twelfth-century monk who wrote that "Jesus is honey in the mouth, melody in the ear, a cry of joy in the heart," was both a mystic and a reformer. His writings reveal a mystical theology that Thomas Merton, a monastic heir to Bernard’s Cistercian reform, says "explains what it means to be united to God in Christ but (also) shows the meaning of the whole economy of our redemption in Christ." Critical of the monastic opulence of his times, Bernard exhorted his monks to consider that "Salt with hunger is seasoning enough for a man living soberly and wisely." Martin Luther believed that Bernard was "the best monk that ever lived, whom I admire beyond all the rest put together." Bernard's zeal and charisma led to the reform of Christian life in medieval Europe. Today it is reported that Pope Benedict XVI keeps Bernard's treatise Advice to a Pope close at hand for spiritual support. Honey and Salt is an original selection for the general reader of Bernard’s sermons, treatises, and letters.

This book is the next in the Legacy Series. Bernard of Clairvaux was a founder of the Cistercian order and one of the most influential figures of his time.