St. Bernard of Clairvaux Feast: August 20

Total Page:16

File Type:pdf, Size:1020Kb

St. Bernard of Clairvaux Feast: August 20 St. Bernard of Clairvaux Feast: August 20 Facts Feast day: August 20 Death: 1153 St. Bernard, Abbot and Doctor of the Church St. Bernard was born of noble parentage in Burgundy, France, in the castle of Fontaines near Dijon. Under the care of his pious parents he was sent at an early age to a college at Chatillon, where he was conspicuous for his remarkable piety and spirit of recollection. At the same place he entered upon the studies of theology and Holy Scripture. After the death of his mother, fearing the snares and temptations of the world, he resolved to embrace the newly established and very austere institute of the Cistercian Order, of which he was destined to become the greatest ornament. He also persuaded his brothers and several of his friends to follow his example. In 1113, St. Bernard, with thirty young noblemen, presented himself to the holy Abbot, St. Stephen, at Citeaux. After a novitiate spent in great fervor, he made his profession in the following year. His superior soon after, seeing the great progress he had made in the spiritual life, sent him with twelve monks to found a new monastery, which afterward became known as the celebrated Abbey of Clairvaux. St. Bernard was at once appointed Abbot and began that active life which has rendered him the most conspicuous figure in the history of the 12th century. He founded numerous other monasteries, composed a number of works and undertook many journeys for the honor of God. Several Bishoprics were offered him, but he refused them all. The reputation of St. Bernard spread far and wide; even the Popes were governed by his advice. He was commissioned by Pope Eugene III to preach the second Crusade. In obedience to the Sovereign Pontiff he traveled through France and Germany, and aroused the greatest enthusiasm for the holy war among the masses of the population. The failure of the expedition raised a great storm against the saint, but he attributed it to the sins of the Crusaders. St. Bernard was eminently endowed with the gift of miracles. He died on August 20, 1153. His feast day is August 20. https://www.catholic.org/ .
Recommended publications
  • The Feast Day of St Henry
    On July 13, the Catholic Church celebrates the memory of St. Henry II, a German king who led and defended Eu- rope's Holy Roman Empire at the beginning of the first millennium. St. Henry was born in 972 to Duke Henry of Bavaria and Princess Gisela of Burgundy. During his youth, Henry received both an education and spiritual guidance from a bishop who was himself canonized, St. Wolfgang of Re- gensberg. Henry was an intelligent and devout student, and for a period of time he was considered for the priesthood. St. Wolfgang's lessons in piety and charity left a lasting mark on Henry's soul. But it was ultimately in the political realm, not the Church, that he would seek to exercise these virtues. He took on his fa- ther's position as Duke of Bavaria in 995, one year after St. Wolfgang's death. The Church support- ed his accession to the throne as King of Germany in 1002. As king, Henry encouraged the German bishops to reform the practices of the Church in accordance with canon law. During the same period he is said to have brought a peaceful end to a revolt in his territory, which ended with the king mercifully pardoning the rebels. Henry also acted decisively, but not harshly, against an Italian nobleman who set himself up as a rival king. In 1014, the German king journeyed to Rome where Pope Benedict VIII formally crowned him as head of the Holy Roman Empire. The emperor demonstrated his loyalty to the Pope by confirming Benedict VIII's authority over the city of Rome.
    [Show full text]
  • Marek Walczak
    The portrait miniature of Cardinal Zbigniew Oleśnicki on a Letter of Indulgence issued in 1449 for the Church of All Saints in Cracow Marek Walczak Illuminations in medieval documents have never been a subject of extensive research, because only a small number of them survived, and they are generally of poor artistic quality. For the same reason almost unknown are portrait miniatures in such carrier. The relatively greatest attention of researchers has been focussed on indulgence documents1, which had had a broad sphere of influence, owing to their wide dissemination among large audiences of the faithful.2 In Poland, a particularly interesting example is a document granting indulgences to all who would visit the parish church of All Saints in Cracow on the major feasts of the liturgical year, issued by the Cracow Bishop, Cardinal Zbigniew Oleśnicki (1423–1450) in 1449 [Figs 1, 2].3 A piece of parchment of substantial size (75 × 44 cm) is adorned with a 1 Nikolaus Paulus Geschichte des Ablasses im Mittelalter vol. III: Geschichte des Ablasses am Ausgang des Mittelalters Paderborn: Ferdinand Schöningh, 1923 pt. VII: Abläße von Bischöfen, Kardinälen und Legaten, 226ff.; P. Hippolyte Delehaye, ‘Les lettres d’indulgence collectives’, Analecta Bollandiana, 44, 1926, 343–379; ibidem, 45, 1927, 93–123, 324–344; ibidem, 46, 1928, 149–157, 287–343; see also Nikolaus Paulus, Der Ablaß im Mittelalter als Kulturfaktor, Köln: Bachem, 1920, passim (Görres-Gesellschaft Vereinschriften); the decorations of such documents have been dealt with by e.g. by: Pierre François Fournier, ‘Affiches d’indulgence manuscrites et imprimées des XIVe, XVe et XVIe siècles’, Bibliothèque de l’École des Chartes, 84, 1923, 116–160; Josef Rest, ‘Illuminierte Ablaßurkunden aus Rom und Avignon aus der Zeit von 1282–1364’, in: Festgabe für Heinrich Finke, Münster im W.: Aschendorff, 1925, 147–168; Leo Santifaller, ‘Illuminierte Urkunden’, Der Schlern, 16, 1935, 113–125; Idem, ‘Über illuminierte Urkunden’, in: Hans Tintelnot, ed., Kunstgeschichtliche Studien, Dagobert Frey zum 23.
    [Show full text]
  • St. Bernard of Clairvaux Today The
    St. Bernard of Clairvaux Today the universal Church celebrates St. Bernard of Clairvaux, who is considered by many as the “man of the twelve century.” Born in Burgundy, France, Bernard left home at the age of 20 to join the monastic community of Citeaux. Four of his brothers and 25 friends followed him into the monastery. After professing his vows, the Abbot sent him and twelve monks to found a new monastery, which afterward became the famous Abbey of Clairvaux. Bernard was appointed Abbot and feverishly set out to do the Lord’s work. Over time, Clairvaux had over 700 monks and eventually 160 daughter houses. Additionally, Bernard is well known for his theological works, including his commentary on the Song of Songs. His love for and writings on the Blessed Virgin Mary are truly remarkable. Furthermore, Bernard’s ability as arbitrator and counselor became well known. Unfortunately, he was pulled away from the monastery more and more to settle long-standing disputes. Finally, as Bernard’s fame spread, Pope Eugene III commissioned him to preach the second crusade. In obedience to the Holy Pontiff, Bernard traveled through France and Germany to arouse enthusiasm for the holy war to reclaim the Holy Land. Unfortunately, the crusade ended in a disaster as the ideals and morals of the soldiers were not those of the holy saint. Bernard died on August 20, 1153. He was the first Cistercian monk placed on the calendar of saints. Pope Pius VIII proclaimed him a doctor of the Church. Bernard’s life of contemplation, love for the Blessed Virgin Mary, eloquent writings, and outstanding life of faith and virtue are truly inspirational for us today.
    [Show full text]
  • 257 Sit Finis Libri, Sed Non Finis Quaerendi. Preliminary
    IDEAS • BOOKS • SOCIETY • READINGS © Philobiblon. Transylvanian Journal of Multidisciplinary Research in Humanities SIT FINIS LIBRI, SED NON FINIS QUAERENDI. PRELIMINARY CLARIFICATIONS ON BERNARD OF CLAIRVAUX, ON CONSIDERATION * ALEXANDER BAUMGARTEN Abstract The present article is an approach to Bernard of Clairvaux’s treaty On Consideration. Its reading follows the arguments of a thesis according to which this text has a political theology dimension and it could be included in a history on the evolution of the concept “state of exception”, as it was defined by Giorgio Agamben. The primary argument is that Bernard, in order to convince Pope Eugene III of the need to resume the crusade, used the patristic concepts of spiritual formation to legitimise the Pope’s right to make political decisions above the rules, in the name of the divine inspiration of the one who was formed spiritually. Keywords Bernard of Clairvaux, the history of the papacy, compunctio, duritia cordis, political theology The reader of Bernard of Clairvaux’s treaty On Consideration could be surprised by two aspects. First, by the fact that the title bears a word that, in the text, is used with a very different meaning from the wider sense with which modern languages associate the literal equivalent of the Latin consideratio. Although free speech understands consideration merely as an act of attention or of taking something into account (“taking something into consideration”), or even as an act of supposition (“let us consider”), the meaning used by Bernard in this treaty implies a theory of subjectivity, of political decision, of redemption theory, of self consciousness and of the relation with the transcendental.
    [Show full text]
  • Actions and Receptions of the Knights Templar from 1118-1192
    Actions and Receptions of the Knights Templar from 1118-1192 By Neil Wu A thesis submitted to the Department of History for honors Duke University Durham, North Carolina Under the advisement of Dr. Mary J. Morrow April 15, 2019 Wu i Abstract In 1118, a quasi-monastic military order known as the Knights Templar was founded in the crusader kingdom of Jerusalem. Church leaders saw this organization as an opportunity to inspire the religiosity of the crusading movement. In 1129, their aspirations were expressed through the Latin Rule of the Knights Templar, a document that regulated the Templars’ conduct. The Latin Rule’s rigid guidelines prescribed a lifestyle that combined elements of monasticism and knighthood. The Church hoped that under the influence of this mandate, the Templars would promote an agenda of piety, religious duty, camaraderie with peers, and ferocity against the enemy. However, the Templars were quick to form their own interpretations of purpose. Previous scholarship has primarily focused on the late thirteenth century actions of the Knights Templar in order to determine what factors led to their eventual downfall in 1307. However, this thesis argues that even without considering these later actions of the Knights Templar, there is significant evidence from 1118-1192 alone that demonstrates how the order began forming their own interpretations of their purpose. Rather than living under strict adherence to the original mandates of the Latin Rule, what resulted was an organization that excelled in battle and utilized its military abilities to pursue their own financial and political agendas in the Holy Land. Many contemporaries took note of the Templars’ choice of actions and of their apparent priorities.
    [Show full text]
  • A Study on Bernard of Clairvaux's Allegory of the Two
    BERNARD OF CLAIRVAUX AND THE TWO SWORDS TEMPLARS, CRUSADES, AND CONSIDERATION: A STUDY ON BERNARD OF CLAIRVAUX'S ALLEGORY OF THE TWO SWORDS By TIMOTHY BASILE, B.A. A Thesis Submitted to the Department of Religious Studies, McMaster University In Partial Fulfilment For the Degree Master of Arts McMaster University © Copyright Timothy Basile, September 2009 MASTER OF ARTS (2009) McMaster University (Religious Studies) Hamilton, Ontario -, " TITLE: Templars, Crusades, and Consideration: A Study on Bernard of Clairvaux's AlIegory of the Two Swords AUTHOR: Timothy Basile, B.A. (Tyndale University) SUPERVISOR: Dr. Peter Widdicombe ~LJMBER OF PAGES: iv, 135 ii Abstract While most analyses of Bemar d's allegory ofthe two swords frame the discussion from the perspective of Bemar d's overall political theology, this approach often ignores the allegory's connection to the Knights Templar. This thesis examines Bemard ofClairvaux's allegory of the Two Swords from a literary and historical perspective. By examining each of Bernard's uses of the allegory separately and in their own contexts, this thesis aims to identify the various ways in which Bemard used the allegory. As well, this work seeks to understand what the allegory can and cannot tell us about Bernard's overall political theology. This thesis argues that Bernard employed the allegory in order to describe the authority by which the pope may protect the Church when it is threatened, but that the allegory's effectiveness for determining Bernard's political theology outside the context of the Church's defence remains limited. 111 Table of Contents Abstract iii Table of Contents IV Introduction: Questions of Bemar d's Intention Chapter 1: The Two Swords within the Context ofIn Praise of the 23 New Knighthood Chapter 2: The Two Swords in the Context ofthe Second Crusade 51 Chapter 3: The Two Swords within the Context of On Consideration.
    [Show full text]
  • Ancient Egypt and the Crusades: Journals, Timelines, Narratives, and Speeches (Oh My)
    Ancient Egypt and the Crusades: Journals, Timelines, Narratives, and Speeches (Oh My) COURSE: CHW3M – World History to the End of the Fifteenth Century, Grade 11 SPECIFIC EXPECTATION EXPLORED: C1. Social, Economic, and Political Context ABSTRACT: The primary objective of this kit is to facilitate student-centred learning that explores primary source documents in order to improve understanding of specific historical eras. The first lesson seeks to expand the idea of Historical Perspective to the world of Mythology, and have students take on critical roles of Egyptian gods and answers questions in a journal. The second lesson breaks down the benefits and downsides of using multiple sources for Continuity and Change, and focuses on teaching skills related to utilizing sources to come to conclusions. The third lesson is a primary source analysis activity that explores the Evidences of Pope Urban II’s speech at Clermont in 1095 and their different perspectives and biases. The fourth lesson is a guided narrative which tells the story of the Second Crusade and its Causes and Consequences. KEYWORDS: Historical Perspective; Continuity and Change; Evidence; Cause and Consequence; Ancient Egypt; Mythology; Timeline Activity; First Crusade; Pope Urban II; Second Crusade, Pope Eugene III AUTHORS: Yannick Wong and Wesley Paupst COPYRIGHT: This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. Table of Contents Lesson 1: Ancient Egyptian Gods – Powerhouses in Power .............................................3
    [Show full text]
  • Two Archbishoprics on the Periphery of Western Christendom
    TABLE OF CONTENTS TABLE OF CONTENTS ......................................................................................................... I LIST OF ABBREVIATIONS ............................................................................................... III LIST OF ILLUSTRATIONS ................................................................................................ IV CHAPTER ONE – INTRODUCTION ................................................................................... 1 I.1. AIMS AND METHODS ........................................................................................................ 1 I.2. PROBLEMS AND LIMITS .................................................................................................... 2 CHAPTER TWO – WESTERN CHRISTENDOM AND PERIPHERY ............................ 5 II.1. DEFINITIONS ................................................................................................................... 5 II.2. THE PERIPHERY OF TWELFTH-CENTURY WESTERN CHRISTENDOM ................................ 8 II.3.THE PERIPHERIES IN CURIAL PERCEPTION ..................................................................... 19 CHAPTER THREE – THE SET OF CIRCUMSTANCES ................................................ 23 III.1. ALEXANDER III (1159-1181) ...................................................................................... 23 III.2. UPPSALA AND SPALATO .............................................................................................. 26 III.2.1. Uppsala ..............................................................................................................
    [Show full text]
  • Saxons, Slavs, and Conversion Toward a New Understanding of Crusade
    Saxons, Slavs, and Conversion Toward a New Understanding of Crusade Stanislaw Banach Ever since twentieth-century historians began grappling with the semantics of the term “crusade,” attempting to create an encompassing definition for it, schools of scholarly interpretation concerning the matter have multiplied.1 For instance, traditionalists hold that crusades were only those expeditions directed eastwards towards the Holy Land, while pluralists emphasize papal authorization as the defining feature of crusade.2 A few more major methods of classification exist, yet these two have particular relevance in analyzing the Second Crusade of 1146 to 1148.3 This venture, approved by Pope Eugene III, consisted of three separate campaigns: one aimed at the Holy Land, another intended for the liberation of Lisbon, and a final one directed against pagan Slavs on the eastern borderlands of the Saxons.4 The only campaign considered successful was the Iberian venture, during which Lisbon fell to the 1 The term “crusade” first surfaced in the early thirteenth century and did not become common in English until the eighteenth century. Thus, any attempt to define crusade is a matter of systematizing an idea of Christian holy war that was nebulous to those who created and developed it. This article uses “crusade” to describe those expeditions universally termed so, such as the First Crusade, but the term also serves as an elegant, if not entirely precise, shorthand for the various ideas, symbols, and acts associated with warfare conducted in the name of Christianity. See Giles Constable, “The Historiography of the Crusades,” in The Crusades from the Perspective of Byzantium and the Muslim World, ed.
    [Show full text]
  • Short History of the Old Catholic Church
    Short History of the Old Catholic Church Introduction: The Catholic Family Today the catholic (universal) Church is made up of sister congregations: - Roman Catholic - Old Catholic - Eastern Uniate and Eastern Orthodox - “Oriental” Churches, such as Coptic, Syrian and “Nestorian” Churches. Relating to each other in love, these sister Churches hold that by baptism, we are each made members of the one Body of Christ. In addition, we are nourished by the Body and Blood of Christ under the appearances of bread and wine consecrated in the Liturgy. Moreover, according to the faith handed down to us from the apostles (Apostolic Tradition) there are other sacraments for special occasions in our life’s journey, such as Marriage, Ordination, Confirmation, Penance, and Healing of the Sick. The sister Churches interpret God’s plan of salvation essentially the same. But like all sisters in a family, there are differences, most of them administrative and disciplinary, but some theological. Certain differences are expected and accepted. Nevertheless, the universal Churches remain united by means of the closest bonds: Baptism, Eucharist, and apostolic succession. Who are the Old Catholics? The Old Catholics are a body of Christians committed to the Person of Jesus Christ and His teaching. We accept and believe the testimony of the apostles, eyewitnesses of His life, death, and resurrection from the dead. The apostles passed on to succeeding generations their own testimony about Jesus Christ and His life. By proclaiming the Gospel and giving their own testimony (called the Apostolic Tradition), the Church developed worldwide. Historically, Old Catholics are part of the one, holy, catholic and apostolic Church and have their origins in the Catholic Church of the Netherlands.
    [Show full text]
  • June 28, 2020 SB – School Basement R – Rectory CH – Church
    IMMACULATE CONCEPTION OF MARY PARISH HH – Hitch Hall MH – Maher Hall June 28, 2020 SB – School Basement R – Rectory CH – Church The Thirteenth Sunday in Ordinary Time WH – Waldeisen Hall Date Observance Mass Intention Readings Event Mon 5:30 pm Acts 12:1-11; Peter & Paul, June Patrick Steurer 2 Tm 4:6-8, 17-18; Apostles 29 by Family Mt 16:13-19 Kenmore Free Store Tues The First Martyrs of the Am 3:1-8, 4:11-12; 4 – 7 pm SB June Holy Roman Church Mt 8:23-27 Kenmore Community Dinner 30 5 – 6:30 pm WH Wed 5:30 pm Junipero Serra, Am 5:14-15, 21-24; July Rev. Joseph Romansky Priest Mt 8:28-34 1 by Fr. Mike Thur Am 7:10-17; July Mt 9:1-8 2 Fri 5:30 pm Thomas, Eph 2:19-22; July Mark Kunkel Apostle Jn 20:24-29 3 by Alberta Kunkel 9:30 am Sat Betty Geddes No Confessions Am 9:11-15; July by Chuck Fallon Mt 9:14-17 4 5:30 pm Free Store Closed People of the Parish 8:30 am Carl & Florence Baker Sun Zec 9:9-10; The Fourteenth Sunday by Tom Hafler July Rom 8:9, 11-13; in Ordinary Time 11 am 5 Mt 11:25-30 Vilma Saxon by Joanne Krummel & Pam Ciarllariello COLLECTION REPORT Kenmore Free Store will re-open this Tues., June 30 th , th Week Ending June 14 June 21 close for the July 4 weekend, then follow the regular Sunday Offering - $3,305.00 $3,486.00 schedule.
    [Show full text]
  • July 12, 2020 SB – School Basement R – Rectory CH – Church
    IMMACULATE CONCEPTION OF MARY PARISH HH – Hitch Hall MH – Maher Hall July 12, 2020 SB – School Basement R – Rectory CH – Church Fifeenth Sunday in Ordinary Time WH – Waldeisen Hall Date Observance Mass Intention Readings Event 5:30 pm Mon Is 1:10-17; Henry G.J. Caruso July 13 Mt 10:34—11:1 by Caruso Family Tues Kateria Tekakwitha, Is 7:1-9; Kenmore Free Store July 14 Virgin Mt 11:20-24 4 – 7 pm SB 5:30 pm Wed Bonaventure, Is 10:5-7, 13b-16; Contemporary Choir Regina Jenkins July 15 Bishop & Doctor Mt 11:25-27 6:45 pm CH by Family Thur Our Lady of Is 26:7-9, 12, 16-19; July 16 Mount Carmel Mt 11:28-30 5:30 pm Fri Is 38:1-6, 21-22, 7-8; Schimmoeller Family July 17 Mt 12:1-8 by Mary Jane Andrews Confessions Sat Camillus de Lellis, 5:30 pm Mi 2:1-5; 9 – 10 am CH July 18 Priest People of the Parish Mt 12:14-21 Kenmore Free Store 9 am - noon SB 8:30 am Don White, Sr. Wis 12:13, 16-19; Sun The Sixteenth Sunday by James & Sally Casenhiser Rom 8:26-27; July 19 in Ordinary Time 11 am Mt 13:24-43 Mr. & Mrs Reddish by DeVoe Family COLLECTION REPORT Kenmore Community Dinner - Our next take-out meal th Week Ending June 28 July 5 will be served Tuesday, July 28 . Sunday Offering - $3,467.00 $3,897.00 R.C.I.A. : If you need to complete your sacraments of Daily – $156.00 initiation, want to become Catholic or know someone Total $3,623.00 $3,897.00 who has shown interest in becoming Catholic, please Weekly Budget contact the rectory – we’d love to speak with you! operating costs $3,945.00 $3,700.00 Bingo has reopened ! Door opens at 9:30 am; games (Shortfall) Overage ($322.00) $197.00 begin at 11 am.
    [Show full text]