RELIGIOUS ENCYCLOPEDIA
Bernard of Clairvaiix
bring him in opposition to the Church his entire ecclesiastical attitude shows.
The Church as organized, with its hierarchy, at whose head stands the Roman bishop as successor of Peter and vicar of Christ, is to Bernard the exhibition of the kingdom of Christ on earth. On this account it must enjoy perfect autonomy, having a right of supervision over everything in Christendom, even over princes and states. It even has a right over the worldly sword (De consid., IV, 7; cf. Epist, cclvi, 1). Nevertheless Bernard is no kind adherent of the views of Gregory VII. In the first place Bernard demands
5. Doctrine a perfect separation between secular of the and spiritual affairs; the secular as
Church, such is to be left to the secular government, and only for spiritual purposes and in a spiritual sense is the pope to have supervision (De consid., i, 6). But Bernard is also an opponent of the absolute papal power in the Church. As certainly as he recognizes the papal authority as the highest in the Church, so decidedly does he reprove the effort to make it the only one. Even the middle and lower ranks of the Church have their right before God. To withdraw the bishops from the authority of the archbishops, the abbots from the authority of the bishops, that all may become dependent on the curia, means to make the Church a monster (De consid., iii, 8).
Notwithstanding Bernard's many-sided activity, he was and remained above all things a monk, and would not exchange his monachism either for the chair of St. Ambrose or for the primacy of Reims. Monachism is to him the ideal of Christianity. He acknowledges indeed that true Christianity is also possible while living in the world (Apol., iii, 6; In Cant., lxvi, 3; De div., ix, 3), but such a life compared with monastic life seems to him a lower, and in spiritual relation,
6. Monas- a dangerous position (De div., xxvii, ticism. 2), a partition of the soul between
the earthly and heavenly. Monasticism itself he regards in an ideal manner; it appeals to him also not so much from the point of view of merit as from that of the safest way to salvation. To this the whole order of the monastery is subservient, aside from this it is of no value. Besides, Bernard had relations with the different monasteries and monkish associations and was interested in them (cf. with regard to the Premonstratensians Epist., viii, 4; lvi; and especially ccliii; concerning other regular canons, Epist., iii; xxxix, 1; lxxxviixc; and elsewhere). In his many relations with the Cluniacensians, frictions were not wanting (cf. Epist., i; clxiv; cclxxxiii; etc., and especially the Apologia ad Guilelmum), for the rise of the new order took place partly at the expense of the old. Nevertheless Bernard was highly esteemed by the Cluniacensians, and close friendship associated him with their head, the noble Peter the Venerable. That it was not interrupted is mainly due to Peter, who knew how to bear occasional lack of consideration by his great friend (cf. Epist., clxvi, 1; clxviii, 1) without resentment (Epist., ccxxix, 5). There existed a mutual true affection and admiration; the letters which they exchanged with each other II.— 5
are an honorable monument for both men, and without regard to differences of times and confessions modern readers can appreciate them.
III. Writings: The works of Bernard include a large collection of letters; a number of treatises, dogmatic and polemic, ascetic and mystical, on monasticism, and on church government; a biography of St. Malachy, the Irish archbishop; and sermons. Hymns are also ascribed to him (see below). The most important are the letters, which constitute one of the most valuable collections of church history; and the sermons, of which those on the Song of Songs furnish the chief source of knowledge of Bernard's mysticism. The first and fifth books of his De consider atione are also of a mystic character, whereas ii, iii, and iv contain a critique of church affairs of his time from Bernard's point of view and lay down a programme for papal conduct which a contemporary pope would have found it difficult to follow.
S. M. Deutsch.
IV. Hymns: Five hymns are ascribed to Bernard, viz.: (1) the so-called Rhythmus de contemptu mundi, " 0 miranda vanitas ! 0 divitiarum ! " (2) the Rhythmica oratio ad unurn quodlibet membrorum Christi patientis, a series of salves addressed to the feet, knees, etc. of the Crucified; (3) the Oratio devota ad Dominum Jesum et Beatam Mariam matrem ejus, " Summe summi tu patris unice "; (4) a Christmas hymn, " Lmtabundus exultet fldelis chorus "; (5) the Jubilus rhythmicus de nomine Jesu, " Jesu dulcis memoria," on the blessedness of the soul united with Christ. All these poetical productions, besides being beautiful in form and composition, are distinguished by a tender and living feeling and a mystic fervor and holy love. If they are really Bernard's, he deserves the title of Doctor mellifluus devotusque. An addition to the Salve regina, closing with the words, " 0 clemens, 0 pia, 0 dulcis virgo, Maria," is also ascribed to him. Mabillon denies Bernard's authorship of all these hymns in spite of the ancient and prevalent tradition. But one is inclined to accept the tradition, especially since the scholastic Berengar, in his Apologia Abelardi contra S. Bernardum, states that Bernard was devoted to poetry from his youth. German adaptations of the last section of (2) by Paul Gerhard (1659), " O Haupt voll Blut und Wunden," and of (5), " O Jesu suss, wer dein gedenkt," are in common use; there are several English versions — as by J. W. Alexander, " O Sacred Head, now wounded " and " Jesus, how sweet thy memory is," and Ray Palmer's "Jesus, the very thought of thee."
M. Hehold.
Bibliography: A very accurate list of the literature (2,761 entries, arranged chronologically) is given by L. Janau- Bchek, in Bibliographia Bernardina, Vienna, 1891. The best edition of the works of Bernard is by J. M. Horstius, revised and enlarged by J. Mabillon, Paris, 1667, corrected and enlarged 1690 and 1719, reprinted in MPL, clxxxii-clxxxv, of which the last vol. contains the old Vila, and some valuable additions not found in Mabillon. A new critical ed. of the Sermones de tempore, de Sanctis, and de diversis has been published by B Gsell and L. Janauschek in vol. i of Xenia Bernardina, Vienna. 1891 An Eng. transl. bv S. J. EaL-s of the Life and Works of St. Bernardof Clairvimr from theed.of Mabillon, 4 vols, only completed, London, 1888-97, contains
Bernard of Clairvaux Bernard, Claude