MY BELOVED IS MINE AND I AM HIS: SELF-KNOWLEDGE IN THE ...

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Balthasar, Hans Urs. “Theology and Sanctity” In The Word Made Flesh. Vol 1 of Explorations in Theology, translated by A.V. Littledale and Alexander Dru, 181- 209. San Francisco: Ignatius Press, 1989. Bell, David N. The Image and Likeness: The Augustinian Spirituality of William of St. Thierry. Cistercian Studies 78. Kalamazoo: Cistercian Publications, 1984. Blanpain, Jacques. “Langage mystique, un expression du désir dans les Sermons sur le Cantique des cantiques de Bernard de Clairvaux.” Collectanea Cisterciensia 36 (1974): 45-68, 226-47. Bosch, A. van den. “Christ and the Christian Faith according to Saint Bernard.” Cîteaux 12 (1961): 105-119. ------. “Christologie bernardine.” Cîteaux 9 (1958): 5-17. ------. “Dieu devenu aimable dans le Christ d’àpres saint Bernard.” Collectanea Ordinis Cisterciensum Reformatorum 23 (1961): 42-57. ------. “Dieu devenu connaissable dans le Christ d’àpres saint Bernard.” Collectanea Ordinis Cisterciensum Reformatorum 22 (1960): 11-20. ------. “Dieu devenu imitable dans le Christ d’àpres saint Bernard.” Collectanea Ordinis Cisterciensum Reformatorum 22 (1960): 341-355. ------. “Dieu rendu accessible dans le Christ d’àpres saint Bernard.” Collectanea Ordinis Cisterciensum Reformatorum 21 (1959): 185-205. ------. “Le mystère de l’Incarnation chez Saint Bernard.” Cîteaux 10 (1959): 85-92; 165- 177; 245-267. ------. “Présupposés à la christologie bernardine.” Cîteaux 9 (1958): 85-105. Bonowitz, Bernard. “The Role of Experience in the Spiritual Life.” La dottrina della vita spirituale nelle opere di San Bernardo di Clairvaux: Atti del Convengo Internatzionale. Roma, 11-15 settembre, 1990. Analecta Cisterciensia 46 (1990): 321-325. Roma: Editiones Cistercienses, 1990. Burch, George Bosworth. “Introduction: An Analysis of Bernard’s Epistemology.” In The Steps of Humility and Pride, translated by George Bosworth Burch, 1-112. Notre Dame: University of Notre Dame Press, 1963. Casey, Michael. Athirst for God: Spiritual Desire in Bernard of Clairvaux’s Sermons on the Song of Songs. Kalamazoo: Cistercian Publications, 1988. Congar, Yves. “L’ecclésiologie de St. Bernard.” Saint Bernard Théologien. Analecta Sacri Ordinis Cisterciensis 9 (1953):136-190. 273
Courcelle, Pierre. Connais-toi toi-même: de Socrate à saint Bernard. 3 vols. Paris: Études augustiniennes, 1974-1975. Déchanet, J.-M. “La christologie de saint Bernard.” Saint Bernard Théologien. Analecta Sacri Ordinis Cisterciensis 9 (1953): 78-91. Delhaye, Phillipe. “La conscience morale dans la doctrine de S. Bernard.” Saint Bernard Théologien. Analecta Sacri Ordinis Cisterciensis 9 (1953): 209-222. Dreyer, Elizabeth A. and Mark S. Burrows, eds. Minding the Spirit: The Study of Christian Spirituality. Baltimore: Johns Hopkins University Press, 2005. Dumont, Charles. Pathway of Peace: Cistercian Wisdom according to Saint Bernard. Translated by Elizabeth Connor. Cistercian Studies 187. Kalamazoo: Cistercian Publications, 1999. Dutton, Marsha. “The Face and Feet of God: The Humanity of Christ in Bernard of Clairvaux and Aelred of Rievaulx.” In Bernardus Magister: Papers Presented at the Nonacentenary of the Birth of Saint Bernard of Clairvaux, Kalamazoo, Michigan, edited by John R. Sommerfeldt, 202-223. Kalamazoo: Cistercian Publications and Cîteaux: Commentarii Cisterciensis, 1992. ------. “Intimacy and Imitation: The Humanity of Christ in Cistercian Spirituality.” In Erudition at God’s Service: Studies in Medieval Cistercian History XI, edited by John R. Sommerfeldt, 33-69. Kalamazoo: Cistercian Publications, 1987. Farkasfalvy, Denis. “Bernard’s Concept of the Spiritual Life.” Analecta Cisterciensia 53 (1997): 3-14. ------. “Bernard the theologian: Forty years of research.” Communio 17 (Winter, 1990): 580-581. ------. “La conoscenza di Dio secondo San Bernardo.” In Studi su s. Bernardo di Chiaravalle nell’ottavo centario della canonizzazione: Convengo Internazionale, Certosa di Firenzi 6-9 Novembre 1974, 201-214. Rome: Editiones Cistercienses, 1974. ------. “The First Step in the Spiritual Life: Conversion.” La dottrina della vita spirituale nelle opere di San Bernardo di Clairvaux: Atti del Convengo Internatzionale. Roma, 11-15 settembre, 1990. Analecta Cisterciensia 46 (1990): 65-86. Roma: Editiones Cistercienses, 1990. ------. “The Role of the Bible in St. Bernard’s Spirituality.” Analecta Cisterciensia 25 (1969): 3-13. Gilson, Étienne. The Mystical Theology of St. Bernard of Clairvaux. Translated by A.H.C. Downes. 1940. Reprint, Kalamazoo: Cistercian Publications, 1990. 274
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MY BELOVED IS MINE AND I AM HIS: SE
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MY BELOVED IS MINE AND I AM HIS: SE
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To my Father, James U. DeFrancis, S
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Christ as the Model of Self-Knowled
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esearch: John Cavadini, Cyril O’R
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self-knowledge is the indispensible
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For Bernard, then, humble self-know
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likeness of charity. Within the Cis
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When Gilson asserted that by self-k
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Bernard, Sommerfeldt continues, hum
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a “false image” of himself. 26
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some newfound and joyous moment of
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ecognize that same sinfulness in hi
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foundations of man’s return to Go
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the descent of humility begins the
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saving work of Jesus Christ in the
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the humility, obedience, and love C
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Of particular importance to Bernard
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and second, “what it is like in i
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In his ground-breaking study of med
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direct links between the two. 52 It
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swells in one’s heart that it mov
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pride as “the desire for a perver
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The knowledge of self and God in th
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mercy until you renew all that is i
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CHAPTER 1: THE SCOPE OF BERNARD’S
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Prior to its first conversion, Bern
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Origen, Bernard here and elsewhere
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of God, they will grow ever more un
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and love as she is loved, and the B
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In the interim or “meanwhile” o
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Why do you judge yourself worthy to
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For Bernard, the lesson to be drawn
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warning and why should it compel he
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worldly things her flesh and senses
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aspired to seize a kind of parody o
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thousands of evils upon our entire
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edemptive work is suitably adapted
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emains forever, this grass too rema
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graciously condescending to assume
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Thus the abbot resolves his spiritu
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of self-knowledge enabled self-dece
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humbles himself will be exalted”
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Church, enabling scholars to instru
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Through this unflinching self-exami
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soon tempers my bitter vision of my
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edeem him, sanctify him, and offer
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As observed above, in the second ha
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modeled and effected by the Word-ma
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Ignorance of self breeds pride when
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consideration of others and their a
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consideration of his treatise as a
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symmetry between these two parts an
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Though this discrepancy at first ap
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self, God, and neighbor. Since it i
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estored in this divine likeness as
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eturn to his suffering brothers and
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much more should the monk not exalt
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for your brother’s misery and not
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sinful weakness and nothing of thei
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Finally, we should note that Bernar
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journey to which the monk will comm
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and judge others or to see how they
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condemned. Lifting his eyes in humi
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will contrary to both the law of Go
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in him by her obedience to his will
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contempt not only for herself and h
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his rule over the reprobate he woul
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in misery rather than to be subject
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descending these early steps of pri
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pleases them and avoid what makes t
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knows.” 201 Should the topic of c
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Here abbot Bernard figures the prou
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ut believe in his inmost heart that
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Asserting Self-Will Against Superio
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As so often in his narrative of the
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who he is, everyone judges him, and
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monk’s descent into this deepest
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God in heaven. He will acknowledge
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Consumed by this self-centered love
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their hearts. Hence Bernard’s fre
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done…by whoever would walk in the
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In recognizing the two distinct mom
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experience, lamenting how he has ma
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inward movement in the soul. In any
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share with them in that divine merc
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Operating inwardly within this judg
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the Truth in his own nature? Matter
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arguing from both allusions in text
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upon the “stage” of the soul an
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(Is 46:8). For Bernard, this first
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desperate need for the healing grac
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consolations afforded it by the lif
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thoroughly diseased: reason now see
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Reason’s rebuke is powerful, and
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In this vision, reason is permitted
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conscience she enjoys through the m
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Word of God, “that living and eff
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knowledge and contempt of himself,
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The Self-Awareness of the Bride in
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When the brightness of this beauty
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For Bernard, then, the soul that ha
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figure of this Ecclesia-Sponsa. On
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Conclusion Having considered three
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self-awareness as his own Bride, ra
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CHAPTER 4: SELF-KNOWLEDGE AND THE M
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Christ’s incarnate, crucified, an
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indeed to the entirety of his theol
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significant individual expressions
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The foregoing elements of Bernard
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descended and ascended and showed u
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self, neighbor, and God. He has sho
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own, and from your own experience l
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excursus has been labeled a “digr
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“learned” (didicit) is being pr
Page 231 and 232: To resolve this question, Bernard r
Page 233 and 234: You see, therefore, that Christ is
Page 235 and 236: to the Spirit, by contemplation in
Page 237 and 238: worse, misguided view of the abbot
Page 239 and 240: Christ’s Ascension culminates in
Page 241 and 242: conformed to him. Then, through the
Page 243 and 244: Modeling this laudabilis curiositas
Page 245 and 246: The theme of Word’s example of vo
Page 247 and 248: equally deadly, extreme of despair.
Page 249 and 250: and humbled by God, so that there w
Page 251 and 252: as essential elements of the Word I
Page 253 and 254: led astray. Their amor carnalis Chr
Page 255 and 256: delivered us from sin and enabled u
Page 257 and 258: miseria and fires it with the confi
Page 259 and 260: death to bring about a real, inward
Page 261 and 262: sins,” “justification,” and
Page 263 and 264: these life-giving virtues, we must
Page 265 and 266: precisely through, a careful approp
Page 267 and 268: perhaps she means, “My Beloved in
Page 269 and 270: To such a soul, the abbot continues
Page 271 and 272: gradually assuming the figure of Ch
Page 273 and 274: to judge themselves in Truth, and s
Page 275 and 276: ejoice with those who rejoice and w
Page 277 and 278: love of himself in the glory of div
Page 279 and 280: I. Works of Bernard of Clairvaux BI
Page 281: ------. Sermo 29A. Edited by C. Lam
Page 285 and 286: ------. “Le premier traité authe
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