By Edited by Brian Patrick McGuire
Bernard of Clairvaux may be the main debatable determine of Western Europe's bright 12th century. in contrast to Abelard, who's visible as a proponent of contemporary considering, Bernard is usually relegated to the darkest nook of the center a long time. not anything is straightforward with Bernard, yet those clean reviews of him and their stories of modern scholarship let the reader to make a extra balanced assessment of the fellow, his writings, and his influence on his interval. Bernard emerges as a multifaceted determine who sought to reform monasticism and ended up turning into a saint with an entice nearly all sessions in medieval society. Bernard lives on this present day with the lay and monastic students who proceed to discover new layers of which means in his writings. members contain Christopher Holdsworth, Michael Casey, James France, Diane Reilly, John Sommerfeldt, Mette B. Bruun, Burcht Pranger, Chrysogonus Waddell, E. Rozanne Elder, and Brian Patrick McGuire.
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Extra info for A Companion to Bernard of Clairvaux (Brill's Companions to the Christian Tradition)
8–10. Gastaldelli concludes that 1090 is the more likely year of birth. 19 Peter Dinzelbacher, Bernhard von Clairvaux. Leben und Werk des berühmten Zisterziensers (Darmstadt, 1998), p. 3, while Pierre Aubé, Saint Bernard de Clairvaux (Paris, 2003), p. 30, note, has chosen 1091. See Elphège Vacandard, Vie de Saint Bernard, abbé de Clairvaux, 2 vols, 4th ed. (Paris, 1927), 1:1. 20 For background, Commission d’Histoire de l’Ordre de Cîteaux, Bernard de Clairvaux (Paris, 1953), “Le milieu familial,” pp.
227–228. 28 Bernard of Clairvaux. Between Cult and History (Grand Rapids, Michigan, 1996). Bredero’s project is sympathetic: “I continued to be intrigued by the question of how Bernard must be understood as a human being” (p. xi), but as Peter Dinzelbacher points out, Bredero borders on “Hyperkritik” (Bernhard von Clairvaux, note 19 above, p. 365). 30 But we have here a perception of the infant Jesus that is a forerunner of what will come with Francis of Assisi. The vision is something unique, for William a sign of what the child Bernard would become, for us an indication of the affective spirituality Bernard would champion.
Sermones in laudibus Virginis Mariae, SBO 3, pp. 13–58. ” Introduction to On the Song of Songs, vol. 2, trans. Kilian Walsh (Kalamazoo, 1976), pp. vii–xxx. 17) and as if the Sun of righteousness were shining close to earth (Mal. 82 Space does not allow any review of the Homilies or of Bernard’s other writings (but see Mette Birkedal Bruun’s article in this volume). Even our quick glance at the text, however, indicates the freshness of his approach and the vitality of his interpretations. Bernard’s total embrace of scriptural language and powerful verbal images enabled him to renew theological discourse.