Skip to comments.St. Bernard of Clairvaux, Angelus, August 20, 2006
Posted on 08/20/2007 8:53:38 PM PDT by Salvation
Sunday, 20 August 2006
Dear Brothers and Sisters,
Today, the calendar mentions among the day's saints Bernard of Clairvaux, a great Doctor of the Church who lived between the 11th and 12th centuries (1091-1153). His example and teachings are proving more useful than ever, even in our time.
Having withdrawn from the world after a period of intense inner travail, he was elected abbot of the Cistercian Monastery of Clairvaux at age 25, remaining its guide for 38 years until his death. His dedication to silence and contemplation did not prevent him from carrying out intense apostolic activity.
He was also exemplary in his commitment to battle against his impetuous temperament, as well as his humility by which he recognized his own limitations and shortcomings.
The riches and merits of his theology do not lie in having taken new paths, but rather in being able to propose the truths of the faith in a style so clear and incisive that it fascinated those listening and prepared their souls for recollection and prayer. In every one of his writings, one senses the echo of a rich interior experience, which he succeeded in communicating to others with a surprising capacity for persuasion.
For him, love is the greatest strength of the spiritual life. God, who is love, creates man out of love and out of love redeems him. The salvation of all human beings, mortally wounded by original sin and burdened by personal sins, consists in being firmly attached to divine love which was fully revealed to us in Christ Crucified and Risen.
In his love, God heals our will and our sick understanding, raising them to the highest degree of union with him, that is, to holiness and mystical union. St Bernard deals with this, among other things, in his brief but substantial Liber de Diligendo Deo.
There is then another writing of his that I would like to point out, De Consideratione, addressed to Pope Eugene III. Here, in this very personal book, the dominant theme is the importance of inner recollection - and he tells this to the Pope -, an essential element of piety.
It is necessary, the Saint observes, to beware of the dangers of excessive activity whatever one's condition and office, because, as he said to the Pope of that time and to all Popes, to all of us, many occupations frequently lead to "hardness of heart", "they are none other than suffering of spirit, loss of understanding, dispersion of grace" (II, 3).
This warning applies to every kind of occupation, even those inherent in the government of the Church. In this regard, Bernard addresses provocative words to the Pontiff, a former disciple of his at Clairvaux: "See", he writes, "where these accursed occupations can lead you, if you continue to lose yourself in them... without leaving anything of yourself to yourself" (ibid).
How useful this appeal to the primacy of prayer and contemplation is also for us! May we too be helped to put this into practice in our lives by St Bernard, who knew how to harmonize the monk's aspiration to the solitude and tranquillity of the cloister with the pressing needs of important and complex missions at the service of the Church.
Let us entrust this desire, not easy to find, that is, the equilibrium between interiority and necessary work, to the intercession of Our Lady, whom he loved from childhood with such a tender and filial devotion as to deserve the title: "Marian Doctor". Let us now invoke her so that she may obtain the gift of true and lasting peace for the whole world.
In one of his famous discourses, St Bernard compares Mary to the Star that navigators seek so as not to lose their course: "Whoever you are who perceive yourself during this mortal existence to be drifting in treacherous waters at the mercy of the winds and the waves rather than walking on firm ground, turn your eyes not away from the splendour of this guiding star, unless you wish to be submerged by the storm!... Look at the star, call upon Mary.... With her for a guide, you will never go astray; ...under her protection, you have nothing to fear; if she walks before you, you will not grow weary; if she shows you favour you will reach the goal (Hom. Super Missus Est, II, 17).
After the Angelus:
I am happy to greet all the English-speaking pilgrims and visitors present for this Sunday Angelus. In today's Gospel Jesus reveals himself as the Bread of Life, who comes down from Heaven. May our celebration of the Lord's Day be always a time of joyful thanksgiving for the gift of new life in Christ! I wish you all a pleasant stay in Castel Gandolfo and Rome, and a blessed Sunday.
I wish everyone a good Sunday!
For your ping list, if you wish.
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Thank you. A fine read.
REMEMBER, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession was left unaided. Inspired with this confidence, I fly to thee, O Virgin of virgins, my Mother; to thee do I come; before thee I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy hear and answer me. Amen.
MEMORARE, O piissima Virgo Maria, non esse auditum a saeculo, quemquam ad tua currentem praesidia, tua implorantem auxilia, tua petentem suffragia, esse derelictum. Ego tali animatus confidentia, ad te, Virgo Virginum, Mater, curro, ad te venio, coram te gemens peccator assisto. Noli, Mater Verbi, verba mea despicere; sed audi propitia et exaudi. Amen.
On FR, we refer to him reverently as the source of my tag lilne ;-)
|Reading||From a sermon by St. Bernard, abbot|
|I love because I love, I love that I may love|
Love is sufficient of itself, it gives pleasure by itself and because of itself. It is its own merit, its own reward. Love looks for no cause outside itself, no effect beyond itself. Its profit lies in its practice. I love because I love, I love that I may love. Love is a great thing so long as it continually returns to its fountainhead, flows back to its source, always drawing from there the water which constantly replenishes it. Of all the movements, sensations and feelings of the soul, love is the only one in which the creature can respond to the Creator and make some sort of similar return however unequal though it be. For when God loves, all he desires is to be loved in return; the sole purpose of his love is to be loved, in the knowledge that those who love him are made happy by their love of him.
The Bridegrooms love, or rather the love which is the Bridegroom, asks in return nothing but faithful love. Let the beloved, then, love in return. Should not a bride love, and above all, Loves bride? Could it be that Love not be loved?
Rightly then does she give up all other feelings and give herself wholly to love alone; in giving love back, all she can do is to respond to love. And when she has poured out her whole being in love, what is that in comparison with the unceasing torrent of that original source? Clearly, lover and Love, soul and Word, bride and Bridegroom, creature and Creator do not flow with the same volume; one might as well equate a thirsty man with the fountain.
What then of the brides hope, her aching desire, her passionate love, her confident assurance? Is all this to wilt just because she cannot match stride for stride with her giant, any more than she can vie with honey for sweetness, rival the lamb for gentleness, show herself as white as the lily, burn as bright as the sun, be equal in love with him who is Love? No. It is true that the creature loves less because she is less. But if she loves with her whole being, nothing is lacking where everything is given. To love so ardently then is to share the marriage bond; she cannot love so much and not be totally loved, and it is in the perfect union of two hearts that complete and total marriage consists. Or are we to doubt that the soul is loved by the Word first and with a greater love?
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