Дата рождения: 1090
Дата смерти: 20. Август 1153
Другие имена: Sv. Bernard Z Clairvaux, Sv. Bernard, San Bernardo di Chiaravalle
Берна́рд Клерво́ский — французский средневековый богослов, мистик, общественный деятель, цистерцианский монах, аббат монастыря Клерво . Wikipedia
«86 проповедей на «Песнь Песней»», 83, 4. 1792 год.
Добавить примечание: (la) Amo quia amo, amo ut amem. Magna res est amor.
Reported in Walter Nigg, The Heretics: Heresy Through the Ages (1962) (who cites Adolph Hausrath 1895 as a source)
Контексте: The faith of simplicity is mocked, the secrets of Christ profaned, questions on the highest things are impertinently asked, the Fathers scorned because they were disposed to conciliate rather than solve such problems. Human reason is snatching everything to itself, leaving nothing for faith. It falls upon things which are beyond it... desecrates sacred things more than clarifies them. It does not unlock mysteries and symbols, but tears them asunder; it makes nought of everything to which it cannot gain access and disdains to believe all such things.
On Grace & Free Choice, chap 14.(de Gratia Et Libero Arbitrio), Daniel O'Donovan, trans., Introduction, Bernard McGinn, Cistercian Publications, 1988, p. 37. https://books.google.com/books?id=ODcqAAAAYAAJ&q=%22not+as+if+grace+did+one+half+of+the+work+and+free+choice+the+other%22&dq=%22not+as+if+grace+did+one+half+of+the+work+and+free+choice+the+other%22&hl=en&sa=X&ved=0ahUKEwjT7I76jK_TAhUFNiYKHZrCB3gQ6AEIODAE (Note: Fr. Harry J. McSorley, C.S.P. Commenting on this teaching of Bernard, states: "We are indebted to Bernard of Clairvaux … for the clarification that grace and free will are not related as partial causes - which would be a false synergism - but as total causes of the act of justification, each on its own proper plane. Bernard maintains the Catholic-Augustinian tradition by insisting that man's natural freedom (liberum arbitrium) remains even after the fall. It is a wretched, but nonetheless integral free will. This natural freedom of the will, possessed by the just and sinners alike, enables us to will, but not to will what is good. It is grace alone that gives us good will." Luther, Right or Wrong, (1969), Newman Press / Augsburg Publishing House, p. 133 https://books.google.com/books?id=KaRAAAAAIAAJ&pg=PA133&dq=%22for+the+clarification+that+grace+and+free+will+are+not+related+as+partial+causes%22&hl=en&sa=X&ved=0ahUKEwjX5fjGjK_TAhUKRSYKHdmfBCsQ6AEIIjAA#v=onepage&q=%22for%20the%20clarification%20that%20grace%20and%20free%20will%20are%20not%20related%20as%20partial%20causes%22&f=false
Контексте: It’s not as if grace did one half of the work and free choice the other; each does the whole work, in its own peculiar contribution. Grace does the whole work, and so does free choice – with this one qualification: That whereas the whole is done in free choice, so is the whole done of grace.
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 398
Контексте: Prostrate, see Thy cross I grasp,
And Thy pierced feet I clasp;
Gracious Jesus, spurn me not;
On me, with compassion fraught,
Let Thy glances fall.
Thy cross of agony,
My Beloved, look on me;
Turn me wholly unto Thee;
"Be thou whole," say openly:
"I forgive thee all."
These New Heretics, Sermon 66 on The Song of Songs. http://www.pathsoflove.com/bernard/songofsongs/sermon66.html
Контексте: Look at those detractors. Look at those dogs. They ridicule us for baptizing infants, praying for the dead, and asking the prayers of the saints. They lose no time in cutting Christ off from all kinds of people to both sexes, young and old, living and dead. They put infants outside the sphere of grace because they are too young to receive it, and those who are full grown because they find difficulty in preserving chastity. They deprive the dead of the help of the living, and rob the living of the prayers of the saints because they have died. God forbid! The Lord will not forsake his people who are as the sands of the sea, nor will he who redeemed all be content with a few, and those heretics....
From, On Loving of God, Paul Halsall trans., Ch. 3
Контексте: I would count him blessed and holy to whom such rapture has been vouchsafed in this mortal life, for even an instant to lose thyself,
as if thou wert emptied and lost and swallowed up in God, is no human love; it is celestial.
But if sometimes a poor mortal feels that heavenly joy for a rapturous moment, then this wretched life envies his happiness,
the malice of daily trifles disturbs him, this body of death weighs him down, the needs of the flesh are imperative,
the weakness of corruption fails him, and above all brotherly love calls him back to duty.
Alas! that voice summons him to re-enter his own round of existence; and he must ever cry out lamentably,
‘O Lord, I am oppressed: undertake for me’ (Isa. 38.14); and again, ‘O wretched man that I am! who shall deliver me from the body of this death?’ (Rom. 7.24)
From, On Loving of God, Paul Halsall trans., Ch. 10
Контексте: Seeing that the Scripture saith, God has made all for His own glory (Isa. 43.7), surely His creatures ought to conform themselves, as much as they can, to His will. In Him should all our affections center, so that in all things we should seek only to do His will, not to please ourselves. And real happiness will come, not in gratifying our desires or in gaining transient pleasures, but in accomplishing God’s will for us: even as we pray every day: ‘Thy will be done in earth as it is in heaven’ (Matt. 6.10). O chaste and holy love! O sweet and gracious affection! O pure and cleansed purpose, thoroughly washed and purged from any admixture of selfishness, and sweetened by contact with the divine will! To reach this state is to become deified. As a drop of water poured into wine loses itself, and takes the color and savor of wine; or as a bar of iron, heated red-hot, becomes like fire itself, forgetting its own nature; or as the air, radiant with sun-beams, seems not so much to be illuminated as to be light itself; so in the saints all human affections melt away by some unspeakable transmutation into the will of God. For how could God be all in all, if anything merely human remained in man? The substance will endure, but in another beauty, a higher power, a greater glory. When will that be? Who will see, who possess it? ‘When shall I come to appear before the presence of God?’ (Ps. 42.2). ‘My heart hath talked of Thee, Seek ye My face: Thy face, Lord, will I seek’ (Ps. 27.8). Lord, thinkest Thou that I, even I shall see Thy holy temple?
These New Heretics, Sermon 66 on The Song of Songs. http://www.pathsoflove.com/bernard/songofsongs/sermon66.html
Контексте: Look at those detractors. Look at those dogs. They ridicule us for baptizing infants, praying for the dead, and asking the prayers of the saints. They lose no time in cutting Christ off from all kinds of people to both sexes, young and old, living and dead. They put infants outside the sphere of grace because they are too young to receive it, and those who are full grown because they find difficulty in preserving chastity. They deprive the dead of the help of the living, and rob the living of the prayers of the saints because they have died. God forbid! The Lord will not forsake his people who are as the sands of the sea, nor will he who redeemed all be content with a few, and those heretics....
Translation from Etienne Gilson, The Mystical Theology of St. Bernard
Then you have some people who wish to know for the sake of knowing, and that is scandalous curiosity. (Translation from J. Van Herwaarden, Between Saint James and Erasmus: Studies in Late-Medieval Religious Life)
Sermones in Cantica XXXVI, Migne PL 183, col. 968-969
Добавить примечание: (la) Sunt qui scire volunt tantum, ut sciant, et turpis curiositas est.
In Festo Omnium Sanctorum, Sermo 5, sect. 5; translation from Scottish Notes and Queries, 1st series, vol. 7, p. 59
Добавить примечание: (la) Vulgo dicitur: Quod non videt oculus, cor non dolet.
Контексте: It is commonly said: What the eye doesn't see, the heart doesn't grieve.
Epistola LXXXVII, sect. 7; translation from Notes and Queries, 3rd series, vol. 11, p. 192
Добавить примечание: (la) Qui se sibi magistrum constituit, stulto se discipulum subdit.
Bernard of Clairvaux on the Life of the Mind, John R. Sommerfeldt, Newman Press (2004) ISBN 0809142031 ISBN 9780809142033, p. 67
In Festo Sancti Michaelis, Sermo 1, sect. 3; translation from Richard Chevenix Trench, Archbishop of Dublin On the Lessons in Proverbs ([1853] 1856) p. 148
Bernard quotes this as being a proverb in common use.
Добавить примечание: (la) Qui me amat, amat et canem meam.
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 395
see 1 Pt 2:18
Bernard of Clairvaux on the Life of the Mind, John R. Sommerfeldt, Newman Press (2004) ISBN 0809142031 ISBN 9780809142033, p. 67
As quoted in Is the Father of Jesus the God of Muhammad? : Understanding the Differences between Christianity and Islam (2002) by Timothy George, p. 49
Epistola CVI, sect. 2; translation from Edward Churton The Early English Church ([1840] 1841) p. 324
Добавить примечание: (la) Experto crede: aliquid amplius invenies in silvis, quam in libris. Ligna et lapides docebunt te, quod a magistris audire non possis.
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 88
Letter to Abbot Suger, Epistles no. 371 (c. 1147)
Добавить примечание: (la) Liberavi animam meam.
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