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

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------. The Spirit of Mediaeval Philosophy. Translated by A.H.C. Downes. 1936. Reprint, Notre Dame and London: University of Notre Dame Press, 1991. ------. La théologie mystique de saint Bernard. Paris: J. Vrin, 1947. Griggs, Daniel G. “Augustine’s Influence on Bernard of Clairvaux’s Teaching on Memory.” Cistercian Studies Quarterly 32:4 (1997): 475-485. Hiss, Wilhelm. Die Anthropologie Bernhards von Clairvaux. Berlin: De Gruyter, 1964. Ivanka, Endré von. “La structure de l’âme selon saint Bernard.” Saint Bernard Théologien. Analecta Sacri Ordinis Cisterciensis 9 (1953): 202-08. Kereszty, Roch. “Relationship between Anthropology and Christology. St. Bernard, a Teacher for Our Age.” 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): 271-299. Roma: Editiones Cistercienses, 1990. Köph, Ulrich. “Die Rolle der Erfahrung im religiöse Leben nach dem heiligen Bernhard.” 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): 307-319. Roma: Editiones Cistercienses, 1990. Leclercq, Jean. Bernard of Clairvaux and the Cistercian Spirit. Translated by Claire Lavoie. Cistercian Studies 16. Kalamazoo: Cistercian Publications, 1976. ------. “Curiositas and the Return to God in Saint Bernard of Clairvaux.” Cistercian Studies 25 (1990): 92-100. ------. “Introduction.” In Cistercians and Cluniacs: St Bernard’s Apologia to Abbot William, translated by Michael Casey, 1-30. Kalamzoo: Cistercian Publications, 1970. ------. “Introduction: Étienne Gilson, St Bernard, and the History of Spirituality.” In Étienne Gilson, The Mystical Theology of Saint Bernard, translated by A.H.C. Downes, xi-xxviii. 1940. Reprint, Kalamazoo: Cistercian Publications, 1990. ------. The Love of Learning and the Desire for God: A Study of Monastic Culture. Translated by Catherine Misrahi. New York: Fordham Univerity Press, 1982. ------. “The Making of a Masterpiece.” In Bernard of Clairvaux: On the Song of Songs IV, translated by Kathleen Waters Cistercian Fathers 40, ix-xxiv. Kalamazoo: Cistercian Publications, 1980. ------. The Mystery of the Ascension in the Sermons of Saint Bernard.” Cistercian Studies 24:1 (1990): 9-16. 275
------. “Le premier traité authentique de saint Bernard?” In Recueil d’études sur saint Bernard et ses écrits, vol. 2, 51-67. Rome: Edizioni di Storia e Letteratura, 1966. MacIntosh, Mark A. Mystical Theology: The Integrity of Theology and Spirituality. Malden, MA: Blackwell Publishing, 1998. McGinn, Bernard. “Bernard of Clairvaux: ‘That Contemplative’ (Quel Contemplante).” Chapter 5 in The Growth of Mysticism: Gregory the Great through the 12 th Century, 158-224. New York: The Crossroad Publishing Company, 1994. ------. “Introduction.” In On Grace and Free Choice, translated by Daniel O’Donovan. Cistercian Fathers19A, 3-50. Kalamazoo: Cistercian Publications, 1988. ------. “Resurrection and Ascension in the Christology of the Early Cistercians,” Cîteaux 30 (1979): 5-22. Mews, Constant J. “The Council of Sens (1141): Abelard, Bernard, and the Fear of Social Upheaval.” Speculum 77 (2002): 342-382. Mills, Barton R.V. “Introduction.” In The Twelve Degrees of Humility and Pride, translated by Barton R.V. Mills, vii-xxxv. London: SPCK, 1929. Mouroux, Jean. “Sur les critères de l’expérience spirituelle d’après les Sermons sur le Cantique des Cantiques.” Saint Bernard Théologien. Analecta Sacri Ordinis Cisterciensis 9 (1953): 261-62. Pennington, M. Basil. “Introduction.” In The Steps of Humility and Pride, translated by M. Ambrose Conway. Cistercian Fathers 13A, 1-24. Kalamazoo: Cistercian Publications, 1973. Rydstrøm-Poulsen, Aage. “The Augustinian Bernard of Clairvaux: A Reading of De Gratia et libero arbitrio.” In Truth as Gift: Studies in Medieval Cistercian History in Honor of John R. Sommerfeldt, edited by Marsha L. Dutton, Daniel M. La Corte, and Paul Lockey. Cistercian Studies 204, 301-319. Kalamazoo: Cistercian Publications, 2004. Saïd, Marie-Bernard. “Introduction.” In Sermons on Conversion, translated by Marie- Bernard Saïd. Cistercian Fathers25, 11-28. Kalamazoo: Cistercian Publications, 1981. Sheldrake, Phillip F. Explorations in Spirituality: History, Theology, and Social Practice. Mahwah, NJ: Paulist Press, 2010. Simpson, James. Sciences of the Self in Medieval Poetry: Alan of Lille’s Anticlaudianus and John Gower’s Confessio Amantis. Cambridge Studies in Medieval Literature. Cambridge: Cambridge University Press, 1995. 276
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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
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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 and 282: ------. Sermo 29A. Edited by C. Lam
Page 283: Courcelle, Pierre. Connais-toi toi-
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