By G. R. Evans
During this ebook the well known medievalist G.R. Evans offers a concise advent to St. Bernard of Clairvaux (1090-1153), a determine of towering significance at the twelfth-century monastic and theological scene. After a quick assessment of Bernard's existence, Evans specializes in a number of significant topics in his paintings, together with his theology of spirituality and his theology of the political lifetime of the Church. the single to be had creation to Bernard's existence and notion, this most up-to-date addition to the Great Medieval Thinkers sequence will entice a large viewers of scholars and students of heritage and theology.
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Or is everything in the Rule merely advice and guidance? If that is the case, would the consequences of breaking it be less serious? Or are some rules obligatory within the Rule and others merely intended to be helpful advice? This set of questions is a practical one, for it will clearly have pastoral consequences in terms of the seriousness with which monks take their duty to obey the Rule. 83 Any sanction imposed for disobedience derives from the original consent to obey. Some things in the Rule are clearly not ‘negotiable’ from the human side, because they are underlying principles with a divine warrant.
Daniel has chosen the best way, for a bridge is the shortest and safest route across. The bridge is narrow, but narrow is the way which leads to life. Indeed, to be in a monastery is already to be in heaven. 21 The individual may choose his way to salvation, but God will have a hand in his making that choice. 22 He ‘calls’. So the monk has been chosen by God for this better way. Bernard’s God is huge and present and compelling, and he ought to be the focus of the most gigantic of human passions; that is what he demands and what he rewards.
He had ample opportunity to hear reports of what was being taught in the schools, through his correspondence with Hugh of St. Victor and with William of St. Thierry, who had been reading Abelard, and through his travels in northern France, preaching in Paris and elsewhere and talking to students and masters. No doubt Geoffrey of Auxerre, who became his secretary in 1145, was able to help him with an account of more recent work. But such reportage is not the same as reading intensively and extensively for oneself.
