Bernard of Clairvaux on man’s fallen will

[Reformed Covenanter]

Bernard of Clairvaux on man’s fallen will

It is remarkable how many Reformed divines from the 16th to the 18th century frequently cite Bernard in their writings, but when you read him for yourself you can understand why.

 

[ADKing]

Especially his sermons on the Song of Solomon. Bernard was a sweet and experiential preacher.

 

[Reformed Covenanter]

I have just come across some of his Letters. These look very interesting.

Does anyone know of a good online (or otherwise) edition of the Sermons on the Song of Songs?

 

[Reformed Covenanter]

This digitised version of the Letters might be easier to read.

 

[Seeking_Thy_Kingdom]

Does anyone know of a good online (or otherwise) edition of the Sermons on the Song of Songs?

Is this it? No 2CV on the PDF.
https://www.fisheaters.com/srpdf/xStBernardOnTheSongOfSongs.pdf

 

[Reformed Covenanter]

Is this it? No 2CV on the PDF.
https://www.fisheaters.com/srpdf/xStBernardOnTheSongOfSongs.pdf

Thanks; I have seen that one, but I am not sure of the quality of the editing of that edition.

 

[ADKing]

Sermon 2 on the meaning of the kiss is especially enjoyable to me.

 

[Reformed Covenanter]

A few other posts from Bernard:

Bernard of Clairvaux on God as pure actuality

Bernard of Clairvaux on adoption and mortifying sin

Bernard of Clairvaux on spiritual indigestion

 

[Regi Addictissimus]

Gisbertus Voetius quoted Bernard on his deathbed. I have highlighted the particular sentence uttered by Voet.

"The nails announce to me, the Wounds proclaim to me that “God indeed is in Christ, reconciling the world to Himself.” “The iron pierced His Soul” and “His Heart hath drawn near” to us in order that He may no longer be as one “who cannot have compassion on our infirmities.” The secret of His Heart is revealed to us through the clefts of His Body; the “great mystery of godliness” is revealed to us; and revealed also are “the bowels of the mercy of our God, in which the Orient from on high hath visited us.” Surely the Heart of Christ can be seen through the openings of His Wounds. For what can prove to me so clearly as Thy Wounds that Thou, O Lord Jesus, “art sweet and mild and plenteous in mercy”? “Greater (mercy) than this no man hath, that a man lay down his life,” not for his friends, but for his enemies, criminals devoted and doomed to death.
My merit, therefore, is nothing but the mercy of the Lord. Hence I cannot be poor in merit so long as He is rich in compassion. And if “the mercies of the Lord are many,” many too must my merits be. I may be “conscious to myself” of a multitude of sins, but what of that?

Saint Bernard. (1920). St. Bernard’s Sermons on the Canticle of Canticles. (A Priest of Mount Melleray, Trans.) (Vol. 2, p. 199). Dublin; Belfast; Cork; Waterford: Browne and Nolan.

 

[Regi Addictissimus]

I have just come across some of his Letters. These look very interesting.

Does anyone know of a good online (or otherwise) edition of the Sermons on the Song of Songs?

I read from "Honey and Salt: Selected Spiritual Writings of Saint Bernard of Clairvaux," published by Vintage for my daily devotions a few years ago. It was a sweet experience, indeed. This particular volume has On Loving God, selected sermons from the Canticles, Sermons on the Nativity, letters, and various other homilies. After you read Bernard, it becomes clear why Pope Pius XII gave an encyclical om Bernard entitled, "Doctor Mellifluus." Pius' encyclical is also included as an appendix in "Honey and Salt." I am about to start reading his unabridged sermons on the Canticles in Logos. They also have two volumes of his letters.

 

[Regi Addictissimus]

Here is a poem by Bernard:

Jesu Dulcis Memoria

"Jesu, the very thought of thee
With sweetness fills my breast;
But sweeter far thy face to see,
And in thy presence rest.

Nor voice can sing, nor heart can frame,
Nor can the memory find,
A sweeter sound than thy blest name,
O Saviour of mankind!

O hope of every contrite heart,
O joy of all the meek,
To those who fall, how kind thou art!
How good to those who seek!

But what to those who find? Ah! this
Nor tongue nor pen can show;
The love of Jesus! what it is,
None but his loved ones know.

Jesu, our only joy be thou,
As thou our prize wilt be;
Jesu, be thou our glory now,
And through eternity."

Translation by E. Caswall

 

[SeanPatrickCornell]

Here is a poem by Bernard:

Jesu Dulcis Memoria

"Jesu, the very thought of thee
With sweetness fills my breast;
But sweeter far thy face to see,
And in thy presence rest.

Nor voice can sing, nor heart can frame,
Nor can the memory find,
A sweeter sound than thy blest name,
O Saviour of mankind!

O hope of every contrite heart,
O joy of all the meek,
To those who fall, how kind thou art!
How good to those who seek!

But what to those who find? Ah! this
Nor tongue nor pen can show;
The love of Jesus! what it is,
None but his loved ones know.

Jesu, our only joy be thou,
As thou our prize wilt be;
Jesu, be thou our glory now,
And through eternity."

Translation by E. Caswall

Also Hymn #542 in the Trinity Hymnal

 

[Regi Addictissimus]

Also Hymn #542 in the Trinity Hymnal

Indeed. I carefully chose "poem" instead of hymn as to not start another 30-page debate between EP and IP. Even a thread such as this can be a tinderbox. This is the Puritan Board, after all.

 

[DTK]

Does anyone know of a good online (or otherwise) edition of the Sermons on the Song of Songs?

I have this edition . . .

Bernard of Clairvaux (1090-1153): The fragrance of your wisdom comes to us in what we hear, for if anyone needs wisdom let him ask of you and you will give it to him. It is well known that you give to all freely and ungrudgingly. As for your justice, so great is the fragrance it diffuses that you are called not only just but even justice itself, the justice that makes men just. Your power to make men just is measured by your generosity in forgiving. Therefore the man who through sorrow for sin hungers and thirsts for justice, let him trust in the One who changes the sinner into a just man, and, judged righteous in terms of faith alone, he will have peace with God. See Kilian Walsh, O.C.S.O., Bernard of Clairvaux On the Song of Songs II (Kalamazoo: Cistercian Publications, Inc.,1983), Sermon 22.8, p. 20.
Latin text: Porro sapientiae tuae odorem ex eo percipimus quod audivimus quia si quis indiget sapientia, postulet eam a te, et dabis ei. Aiunt siquidem quod des omnibus affluenter, et non improperes. At vero justitiae tuae tanta ubique fragrantia spargitur, ut non solum justus, sed etiam ipsa dicaris justitia, et justitia justificans. Tam validus denique es ad justificandum, quam multus ad ignoscendum. Quamobrem quisquis pro peccatis compunctus esurit et sitit justitiam, credat in te qui justificas impium, et solam justificatus per fidem, pacem habebit ad Deum. Sermones in Cantica, Sermo XXII, §8, PL 183:881D.

Bernard of Clairvaux (1090-1153): Let them pay attention to your ways for you are just in all your ways and holy in all your doings. Finally, how many are inspired to run by the sweet odor of your redemption! When you are lifted up from the earth you draw all things to yourself. Your Passion is the ultimate refuge, a remedy that is unique. When our wisdom lets us down, when our righteousness falls short, when the merits of our holiness founder, your Passion becomes our support. Who would presume that his own wisdom, or righteousness or holiness suffices for salvation? “Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God.” Therefore when my strength is spent I shall not be troubled, I shall not lose heart. I know what I shall do: “I will lift up the cup of salvation and call on the name of the Lord.” Enlighten my eyes, O Lord, that I may learn what is pleasing to you at all times, and then I am wise. “Remember not the sins of my youth, or my transgressions,” and then I am holy. And yet, unless your blood cries out on my behalf, I am not saved. To obtain all these gifts we run after you: forgive us, because we cry after you. See Kilian Walsh, O.C.S.O., Bernard of Clairvaux On the Song of Songs II (Kalamazoo: Cistercian Publications, Inc.,1983), Sermon 22.8, p. 21.
Latin text: Considerent vias tuas, et discant a te quia justus sis in omnibus viis tuis, et sanctus in omnibus operibus tuis. Jam redemptionis odor quantos currere facit? Cum exaltaris a terra, tunc prorsus omnia trahis ad te ipsum. Passio tua ultimum refugium, singulare remedium. Deficiente sapientia, justitia non sufficiente, sanctitatis succumbentibus meritis, illa succurrit. Quis enim de sua vel sapientia, vel justitia, vel sanctitate praesumat sufficientiam sibi ad salutem? Non quod sufficientes, inquit, simus cogitare aliquid a nobis tanquam ex nobis, sed sufficientia nostra ex Deo est. Itaque cum defecerit virtus mea, non conturbor, non diffido. Scio quid faciam: calicem salutaris accipiam, et nomen Domini invocabo. Illumina oculos meos, Domine, ut sciam quid acceptum sit coram te omni tempore, et sapiens sum. Delicta juventutis meae, et ignorantias meas ne memineris, et justus sum. Deduc me, Domine, in via tua, et sanctus sum. Verumtamen nisi interpellet sanguis tuus pro me, salvus non sum. Pro his omnibus currimus post te: dimitte nos, quia clamamus post te. Sermones in Cantica, Sermo XXII, §8, PL 183:882A-B.

Bernard of Clairvaux (1090-1153): He alone is happy “whom the Lord accuses of no guilt.” There is no one without sin, not even one. “For all have sinned and forfeited God’s glory.” But “could anyone accuse those that God has chosen?” I ask no further pledge of righteousness if he is on my side whom alone I have offended. If he decrees that a sin is not to be imputed to me, it is as if it never existed. Inability to sin constitutes God’s righteousness; God’s forgiveness constitutes man’s. See Kilian Walsh, O.C.S.O., Bernard of Clairvaux On the Song of Songs II (Kalamazoo: Cistercian Publications, Inc.,1983), Sermon 23.15, p. 39.
Latin text: O solus vere beatus, cui non imputabit Dominus peccatum! Nam qui non habuerit peccatum, nemo. Omnes enim peccaverunt, et omnes egent gloria Dei. Quis accusabit tamen adversus electos Dei? Sufficit mihi ad omnem justitiam solum habere propitium, cui soli peccavi. Omne quod mihi ipse non imputare decreverit, sic est quasi non fuerit. Non peccare. Dei justitia est; hominis justitia, indulgentia Dei. Sermones in Cantica, Sermo XXIII, §15, PL 183:892C-D.

And this from an older translated work . . .

Bernard of Clairvaux (1090-1153): Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man s recovery, it was part of the mercy of the liberator to employ justice rather than power against man s enemy. For what could man, the slave of sin, fast bound by the devil, do of him self to recover that righteousness which he had formerly lost? Therefore he who lacked righteousness had another’s imputed to him, and in this way: The prince of this world came and found nothing in the Saviour, and because he notwithstanding laid hands on the Innocent he lost most justly those whom he held captive; since He who owed nothing to death, lawfully freed him who was subject to it, both from the debt of death, and the dominion of the devil, by accepting the injustice of death; for with what justice could that be exacted from man a second time? It was man who owed the debt, it was man who paid it. For if one, says S. Paul, died for all, then were all dead (2 Cor. v. 14), so that, as One bore the sins of all, the satisfaction of One is imputed to all. It is not that one forfeited, another satisfied; the Head and body is one, viz., Christ. The Head, therefore, satisfied for the members, Christ for His children, since, according to the Gospel of Paul, by which Peter’s [i.e., Abelard] falsehood is refuted, He who died for us, quickened us together with Himself, forgiving us all our trespasses, blotting out the hand writing of ordinances that was against us, and took il out of the way , nailing it to His cross, having spoiled principalities and powers (Col. ii. 13, 14). Dom. John Mabillon, ed., Life and Works of Saint Bernard, Abbot of Clairvaux, trans. Samuel J. Eales, Vol. II, Letter CXC – Against Certain Heads of Abaelard’s Heresies, 6.15 (London: Burns and Oates Limited, 1889), pp. 580-581.
Latin text: Juste igitur homo addictus, sed misericorditer liberatus; sic tamen misericorditer, ut non defuerit justitia quaedam et in ipsa liberatione: quoniam hoc quoque fuit de misericordia liberantis, ut (quod congruebat remediis liberandi) justitia magis contra invasorem, quam potentia uteretur. Quid namque ex se agere poterat, ut semel amissam justitiam recuperaret homo servus peccati, vinctus diaboli? Assignata est ei proinde aliena, qui caruit sua; et ipsa sic est. Venit princeps hujus mundi, et in Salvatore non invenit quidquam: et cum nihilominus innocenti manus injecit, justissime quos tenebat amisit: quando is qui morti nihil debebat, accepta mortis injuria, jure illum, qui obnoxius erat, et mortis debito, et diaboli solvit dominio. Qua enim justitia id secundo homo exigeretur? Homo siquidem qui debuit, homo qui solvit. Nam si unus,inquit, pro omnibus mortuus est, ergo omnes mortui sunt: ut videlicet satisfactio unius omnibus imputetur, sicut omnium peccata unus ille portavit; nec alter jam inveniatur qui forefecit, alter qui satisfecit: quia caput et corpus unus est Christus. Satisfecit ergo caput pro membris, Christus pro visceribus suis, quando juxta Evangelium Pauli, quo convincitur mendacium Petri, mortuus pro nobis convivificavit nos sibi, donans nobis omnia delicta, delens quod adversum nos erat chirographum decreti, quod erat contrarium nobis; et ipsum tulit de medio, affigens illud cruci, exspolians principatus et potestates. Epistola CXC, ad Innocentum II, Pontificem, Tractatus de erroribus Petri Abaelardi, Caput VI, §15, PL 182:1065B-D.