The Catacombs

The valley of wormwood has lost its bitterness; having become Clairvaux, or the bright valley, its light shines over the world; from every point of the horizon vigilant bees are attracted to it by the honey from the rock which abounds in its solitude. Mary turns her glance upon its wild hills, and with her smile sheds light and grace upon them. Listen to the harmonious voice arising from the desert; it is the voice of Bernard, her chosen one. “Learn, O man, the counsel of God; admire the intentions of Wisdom, the design of love. Before bedewing the whole earth, he saturated the fleece; being to redeem the human race, he heaped up in Mary the entire ransom. O Adam, say no more: ‘The woman whom thou gavest me offered me the forbidden fruit;’ say rather: ‘The woman whom thou gavest me has fed me with a fruit of blessing.’ With what ardor ought we to honor Mary, in whom was set all the fullness of good! If we have any hope, any saving grace, know that it overflows from her who today rises replete with love: she is a garden of delights, over which the divine South Wind does not merely pass with a light breath, but sweeping down from the heights, he stirs it unceasingly with a heavenly breeze, so that it may shed abroad its perfumes, which are the gifts of various graces. Take away the material sun from the world: what would become of our day? Take away Mary, the star of the vast sea: what would remain but obscurity over all, a night of death and icy darkness? Therefore, with every fiber of our heart, with all the love of our soul, with all the eagerness of our aspirations, let us venerate Mary; it is the will of him who wished us to have all things through her.”

Thus spoke the monk who had acquired his eloquence, as he tells us himself, among the beeches and oaks of the forest, and he poured into the wounds of mankind the wine and oil of the Scriptures. In 1113, at the age of twenty-two, Bernard arrived at Citeaux, in the beauty of his youth, already ripe for great combats. Fifteen years before, on the 21st of March, 1098, Robert of Molesmes, had created this new desert between Dijon and Beaune. Issuing from the past, on the very feast of the patriarch of monks, the new foundation claimed to be nothing more than the literal observance of the precious Rule given by him to the world. The weakness of the age, however, refused to recognize the fearful austerity of these new comers into the great family, as inspired by that holy code, wherein discretion reigns supreme; for this discretion is the characteristic of the school accessible to all, where Benedict “hoped to ordain nothing rigorous or burdensome in the service of God.” Under the government of Stephen Harding, the next after Alberic, successor of Robert, the little community from Molesmes was becoming extinct, without human hope of recovery, when the descendant of the lords of Fontaines arrived with thirty companions, who were his first conquest, and brought new life where death was imminent.

“Rejoice, thou barren one that bearest not, for many will be the children of the barrn.” La Ferté was founded that same year in Châlonnais; next Pontigny, near Auxerre; and in 1115 Clairvaux and Morimond were established in the diocese of Langres; while these four glorious branches of Citeaux were soon, together with their parent stock, to put forth numerous shoots. In 1119 the Charter of charity confirmed the existence of the Cistercian Order in the Church. Thus the tree, planted six centuries earlier on the summit of Monte Cassino, proved once more to the world that in all ages it is capable of producing new branches which, though distinct from the trunk, live by its sap, and are a glory to the entire tree.

During the months of his novitiate, Bernard so subdued nature that the interior man alone lived in him; the senses of his own body were to him as strangers. By an excess, for which he had afterwards to reproach himself, he carried his rigor, though meant for a desirable end, so far as to ruin the body, that indispensable help to every man in the service of his brethren and of God. Blessed fault, which heaven took upon itself to excuse so magnificently. A miracle (a thing which no one has a right to expect) was needed to uphold him henceforth in the accomplishment of his destined mission.

Bernard was as ardent in the service of God as others are for the gratification of their passions. “You would learn of me,” he says in one of his earliest works, “why and how we must love God. And I answer you: The reason for loving God is God himself; and the measure of loving him is to love him without measure.” What delights he enjoyed at Citeaux in the secret of the face of the Lord! When, after two years, he left this blessed abode to found Clairvaux, it was like coming out of Paradise. More fit to converse with Angels than with men, he began, says his historian, by being a trial to those whom he had to guide: so heavenly was his language, such perfection did he require surpassing the strength of even the strong ones of Israel, such sorrowful astonishment did he show on the discovery of infirmities common to all flesh.

But the Holy Spirit was watching over the vessel of election called to bear the name of the Lord before kings and people; the divine charity which consumed his soul taught him that love has two inseparable, though sadly different, object: God, whose goodness makes us love him; and man, whose misery exercises our charity. According to the ingenious remark of William de Saint-Thierry, his disciple and friend, Bernard re-learned the art of living through men. He imbued himself with the admirable recommendations given by the legislator of monks to him who is chosen Abbot over his brethren: “When he giveth correction, let him act prudently, and push nothing to extremes, lest while eager of of extreme scouring off the rust, the vase get broke … When he enjoineth work to be done, let him use discernment and moderation, and think of holy Jacob’s discretion, who said: ‘If I cause my flocks to be overdriven, they will all die in one day.’ Taking, therefore, these and other documents regarding that mother of virtue, discretion, let him so temper all things as that the strong may have what to desire and the weak nothing to deter them.”

Having received what the Psalmist calls ‘understanding concerning the needy and the poor,” Bernard felt his heart overflowing with the tenderness of God for those purchased by the divine Blood. He no longer terrified the humble. Beside the little ones who came to him attracted by the grace of his speech might be seen the wise, the powerful, and the rich ones of the world, abandoning their vanities, and becoming themselves little and poor in the school of one who knew how to guide them all, from the first elements of love to its very summits. In the midst of seven hundred monks receiving daily from him the doctrine of salvation, the Abbot of Clairvaux could cry out with the noble pride of Saints: “He that is mighty has done great things in us, and with good reason our soul magnifies the Lord. Behold we have left all things to follow thee: it is a great resolution, the glory of the great Apostles; yet we too, by his great grace have taken it magnificently. Perhaps, even if I wish to glory therein, I shall not be foolish, for I will say the truth: there are some here who have left more than a boat and fishing nets.”

“What more wonderful,” he said on another occasion, “than to see one who formerly could scarce abstain two days from sin, preserve himself from it for years, and even for his whole life? What greater miracle than that so many young men, boys, noble personages, all those, in a word, whom I see here, should be held captive without bonds in an open prison by the sole fear of God, and should persevere in penitential macerations beyond human strength, above nature, contrary to habit? What marvels we should discover, as you well knew, were we allowed to seek out the details of each one’s exodus from Egypt, of his passage through the desert, his entrance into the monastery, and his life within its walls.”

But there were other marvels not to be hidden within the secret of the cloister. The voice that had peopled the desert was bidden to echo through the world; and the noises of discord and error, of schism and the passions, were hushed before it; at its word the whole West was precipitated as one man upon the infidel East. Bernard had now become the avenger of the sanctuary, the umpire of kings, the confidant of sovereign Pontiffs, the thaumaturgus applauded by enthusiastic crowds; yet, at the very height of what the world calls glory, his one thought was the loved solitude he had been forced to quit. “It is high time,” he said, “that I should think of myself. Have pity on my agonized conscience: what an abnormal life is mine! I am the chimera of my time; neither clerk nor layman, I have the habit of a monk and none of the observances. In the perils which surround me, at the brink of precipices yawning before me, help me with your advice, pray for me.”

While absent from Clairvaux he wrote to his monks: “My soul is sorrowful and cannot be comforted till I see you again. Alas! Must my exile here below, so long protracted, be rendered still more grievous? Truly those who have separated us have added sorrow upon sorrow to my evils. They have taken away from me the only remedy which enabled me to live away from Christ; while I could not yet contemplate his glorious Face, it was given me at least to see you, you his holy temple. From that temple the way seemed easy to the eternal home. How often have I been deprived of this consolation? This is the third time, if I mistake not, that they have torn out my heart. My children are weaned before the time; I have begotten them by the Gospel and I cannot nourish them. Constrained to neglect those dear to me and to attend to the interests of strangers, I scarcely know which is harder to bear, to be separated from the former or to be mixed up with the latter. O Jesus, is my whole life to be spent in sighing? It were better for me to die than to live; but I would fain die in the midst of my family; there I should find more sweetness, more security. May it please my Lord that the eyes of a father, how unworthy soever of the name, may be closed by the hands of his sons; that they may assist him in his last passage; that their desires, if thou judge him worthy, may bear his soul to the abode of the blessed; that they may bury the body of a poor man with the bodies of those who were poor with him. By the prayers and merits of my brethren, if I have found favor before thee, grant me this desire of my heart. Nevertheless, thy will, not mine, be done; for I wish neither to live nor to die for myself.”

Greater in his Abbey than in the noblest courts, Bernard was destined to die at hom at the hour appointed by God; but not without having had his soul prepared for the last purification by trials both public and private. For the last time he took up again, but could not finish, the discourses he had been delivering for the last eighteen years on the Canticle. These familiar conferences, lovingly gathered by his children, reveal in a touching manner the zeal of the sons for divine science, the heart of the father and his sanctity, and the incidents of daily life at Clairvaux. Having reached the first verse of the third chapter, he was describing the soul seeking after the Word in the weakness of this life, in the dark night of this world, when he broke off his discourses, and passed to the eternal face to face vision, where there is no more enigma, nor figure, nor shadow.

The following is the notice consecrated by the Church to her great servant:

Quote:Bernard was born of a distinguished family at Fountains in Burgundy. As a youth, on account of his great beauty he was much sought after by women, but could never be shaken in his resolution of observing chastity. To escape these temptations of the devil, he at twenty-two years of age, determined to enter the monastery of Citeaux, the first house of the Cistercian Order, then famous for sanctity. When his brothers learned Bernard’s design, they did their best to deter him from it; but he, more eloquent and more successful, won them and many others to his opinion; so that together with him thirty young men embraced the Cistercian Rule. As a monk he was so given to fasting that whenever he had to take food he seemed to be undergoing torture. He applied himself in a wonderful manner to prayer and watching, and was a great lover of Christian poverty; thus he led a heavenly life on earth, free from all anxiety or desire of perishable goods.

The virtues of humility, mercy, and kindness shone conspicuously in his character. He devoted himself so earnestly to contemplation that he seemed hardly to use his senses except to do acts of charity, and in these he was remarkable for his prudence. While thus occupied he refused the bishoprics of Genoa, Milan, and others, which were offered to him, declaring that he was unworthy of so great an office. He afterwards became Abbot of Clairvaux, and built monasteries in many places, wherein the excellent rules and discipline of Bernard long flourished. When the monastery of Ss. Vincent and Anastasius at Rome was restored by Pope Innocent II, St. Bernard appointed as Abbot the future sovereign Pontiff, Eugenius III; to whom he also sent his book “De Consideratione.”

He wrote many other works which clearly show that his doctrine was more the gift of God than the result of his own labors. On account of his great reputation for virtue, the greatest princes begged him to act as arbiter in their disputes, and he went several times into Italy for this purpose, and for arranging ecclesiastical affairs. He was of great assistance to the Supreme Pontiff Innocent II in putting down the schism of Peter de Leone, both at the courts of the emperor and of king Henry of England, and at a Council held at Pisa. At length, being sixty-three years old, he fell asleep in the Lord. He was famous for miracles, and Pope Alexander III placed him among the Saints. Pope Pius VIII, with the advice of the Congregation of Sacred Rites, declared St. Bernard a Doctor of the universal Church and commanded all to recite the Mass and Office of a Doctor on his feast. He also granted a plenary indulgence yearly, for ever, to all who visit churches of the Cistercian Order on this day.

Lacte quondam profluentes, * Ite, montes vos procul, * Ite, colles, fusa quondam * Unde mellis flumina; * Israel, jactare late * Manna priscum desine.
Ye mountains, once flowing with milk, depart to a distance; depart, ye hills that once poured forth streams of honey; Israel, cease to boast freely of your ancient manna.


Ecce cujus corde sudant, * Cujus ore profluunt * Dulciores lacte fontes, * Mellis amnes æmuli: * Ore tanto, corde tanto * Manna nullum dulcius.
Behold one from whose heart ebb forth, and from whose mouth flow out sweet fountains of milk and rival rivers of honey: than such a mouth, than such a heart no manna could be sweeter.


Quæris unde duxit ortum * Tanta lactis copia; * Unde favus, unde prompta * Tanta mellis suavitas; * Unde tantum manna fluxit, * Unde tot dulcedines.
Thou askest whence such abundance of milk originated; whence the honeycomb, whence the swift-flowing sweetness of honey; whence such manna; and whence so many delights.


Lactis imbres Virgo fudit * Cœlitus puerpera: * Mellis amnes os leonis * Excitavit mortui: * Manna sylvæ, cœlitumque * Solitudo proxima.
The showers of milk the Virgin-Mother shed on him from heaven: the mouth of the dead lion was the source of the honeyed rivers: the woods and the solitude so nigh the heavens produced the manna.


Doctor o Bernarde, tantis * Aucte cœli dotibus, * Lactis hujus, mellis hujus, * Funde rores desuper; * Funde stillas, pleniore * Jam potitus gurgite.
O Bernard, O Doctor, enriched with such gifts of heaven, shed down upon us the dews of milk and of this honey; give us the drops, now that thou possessest the full sea.


Summa summo laus Parenti, * Summa laus et Filio: * Par tibi sit, sancte, manans * Ex utroque, Spiritus; * Ut fuit, nunc et per ævum * Compar semper gloria. Amen.
Highest praise be to the Sovereign Father, and highest praise to the Son: and be the like to thee, O Holy Spirit, proceeding from them both, as it was, now is, and ever will be, equal glory eternally. Amen.


It was fitting to see the herald of the Mother of God following so closely her triumphal car; entering heaven during this bright Octave, thou delightest to lose thyself in the glory of her whose greatness thou didst proclaim on earth. Be our protector in her court; attract her maternal eyes towards Citeaux; in her name save the Church once more, and protect the Vicar of Christ.

But today, rather than to pray to thee, thou invitest us to sing to Mary and pray to her with thee; the homage most pleasing to thee, O Bernard, is that we should profit by thy sublime writings and admire the Virgin who, ‘today ascending glorious to heaven, put the finishing touch to the happiness of the heavenly citizens. Brilliant as it was already, heaven became resplendent with new brightness from the light of the virginal torch. Thanksgiving and praise resound on high. And shall we not in our exile partake of these joys of our home? Having here no lasting dwelling, we seek the city where the Blessed Virgin has arrived this very hour. Citizens of Jerusalem, it is but just that, from the banks of the rivers of Babylon, we should think with dilated hearts of the overflowing river of bliss, of which some drops are sprinkled on earth today. Our Queen has gone before us; the reception given to her encourages us who are her followers and servants. Our caravan will be well treated with regard to salvation, for it is preceded by the Mother of mercy as advocate before the Judge her Son.”

“Whoso remembers having ever invoked thee in vain in his needs, O Blessed Virgin, let him be silent as to thy mercy. As for us, thy little servants, we praise thy other virtues, but on this one we congratulate ourselves. We praise thy virginity, we admire thy humility; but mercy is sweeter to the wretched; we embrace it more lovingly, we think of it more frequently, we invoke it unceasingly. Who can tell the length and breadth and height and depth of thine, O Blessed one? Its length, for it extends to the last day; its breadth, for it covers the earth; its height and depth, for it has filled heaven and emptied hell. Thou art as powerful as merciful; having now rejoined thy Son, manifest to the world the grace thou hast found before God: obtain pardon for sinners, health for the sick, strength for the weak, consolation for the afflicted, help and deliverance for those who are in any danger, O clement, O merciful, O sweet Virgin Mary!’

Born in 1090, at Fontaines, near Dijon, France; died at Clairvaux, 21 August, 1153.

His parents were Tescelin, lord of Fontaines, and Aleth of Montbard, both belonging to the highest nobility of Burgundy. Bernard, the third of a family of seven children, six of whom were sons, was educated with particular care, because, while yet unborn, a devout man had foretold his great destiny. At the age of nine years, Bernard was sent to a much renowned school at Chatillon-sur-Seine, kept by the secular canons of Saint-Vorles. He had a great taste for literature and devoted himself for some time to poetry. His success in his studies won the admiration of his masters, and his growth in virtue was no less marked. Bernard's great desire was to excel in literature in order to take up the study of Sacred Scripture, which later on became, as it were, his own tongue. "Piety was his all," says Bossuet. He had a special devotion to the Blessed Virgin, and there is no one who speaks more sublimely of the Queen of Heaven. Bernard was scarcely nineteen years of age when his mother died. During his youth, he did not escape trying temptations, but his virtue triumphed over them, in many instances in a heroic manner, and from this time he thought of retiring from the world and living a life of solitude and prayer.

St. Robert, Abbot of Molesmes, had founded, in 1098, the monastery of Cîteaux, about four leagues from Dijon, with the purpose of restoring the Rule of St. Benedict in all its rigour. Returning to Molesmes, he left the government of the new abbey to St. Alberic, who died in the year 1109. St. Stephen had just succeeded him (1113) as third Abbot of Cîteaux, when Bernard with thirty young noblemen of Burgundy, sought admission into the order. Three years later, St. Stephen sent the young Bernard, at the head of a band of monks, the third to leave Cîteaux, to found a new house at Vallée d'Absinthe, or Valley of Bitterness, in the Diocese of Langres. This Bernard named Claire Vallée, or Clairvaux, on the 25th of June, 1115, and the names of Bernard and Clairvaux thence became inseparable. During the absence of the Bishop of Langres, Bernard was blessed as abbot by William of Champeaux, Bishop of Châlons-sur-Marne, who saw in him the predestined man, servum Dei. From that moment a strong friendship sprang up between the abbot and the bishop, who was professor of theology at Notre Dame of Paris, and the founder of the cloister of St. Victor.

The beginnings of Clairvaux were trying and painful. The regime was so austere that Bernard's health was impaired by it, and only the influence of his friend William of Champeaux, and the authority of the General Chapter could make him mitigate his austerities. The monastery, however, made rapid progress. Disciples flocked to it in great numbers, desirous of putting themselves under the direction of Bernard. His father, the aged Tescelin, and all his brothers entered Clairvaux as religious, leaving only Humbeline, his sister, in the world and she, with the consent of her husband, soon took the veil in the Benedictine Convent of Jully. Clairvaux becoming too small for the religious who crowded there, it was necessary to send out bands to found new houses. In 1118, the Monastery of the Three Fountains was founded in the Diocese of Châlons; in 1119, that of Fontenay in the Diocese of Auton (now Dijon) and in 1121, that of Foigny, near Vervins, in the Diocese of Laon (now Soissons), Notwithstanding this prosperity, the Abbot of Clairvaux had his trials. During an absence from Clairvaux, the Grand Prior of Cluny, Bernard of Uxells, sent by the Prince of Priors, to use the expression of Bernard, went to Clairvaux and enticed away the abbot's cousin, Robert of Châtillon. This was the occasion of the longest, and most touching of Bernard's letters.

In the year 1119, Bernard was present at the first general chapter of the order convoked by Stephen of Cîteaux. Though not yet thirty years old, Bernard was listened to with the greatest attention and respect, especially when he developed his thoughts upon the revival of the primitive spirit of regularity and fervour in all the monastic orders. It was this general chapter that gave definitive form to the constitutions of the order and the regulations of the "Charter of Charity" which Pope Callixtus II confirmed 23 December, 1119. In 1120 Bernard composed his first work "De Gradibus Superbiae et Humilitatis" and his homilies which he entitles "De Laudibus Mariae". The monks of Cluny had not seen, with satisfaction, those of Cîteaux take the first place among the religious orders for regularity and fervour. For this reason there was a temptation on the part of the "Black Monks" to make it appear that the rules of the new order were impracticable. At the solicitation of William of St. Thierry, Bernard defended himself by publishing his "Apology" which is divided into two parts. In the first part he proves himself innocent of the invectives against Cluny, which had been attributed to him, and in the second he gives his reasons for his attack upon averred abuses. He protests his profound esteem for the Benedictines of Cluny whom he declares he loves equally as well as the other religious orders. Peter the Venerable, Abbot of Cluny, answered the Abbot of Clairvaux without wounding charity in the least, and assured him of his great admiration and sincere friendship. In the meantime Cluny established a reform, and Suger himself, the minister of Louis le Gros, and Abbot of St. Denis, was converted by the apology of Bernard. He hastened to terminate his worldly life and restore discipline in his monastery. The zeal of Bernard did not stop here; it extended to the bishops, the clergy, and the faithful, and remarkable conversions of persons engaged in worldly pursuits were among the fruits of his labours. Bernard's letter to the Archbishop of Sens is a real treatise "De Officiis Episcoporum". About the same time he wrote his work on "Grace and Free Will".

In the year 1128, Bernard assisted at the Council of Troyes, which had been convoked by Pope Honorius II, and was presided over by Cardinal Matthew, Bishop of Albano. The purpose of this council was to settle certain disputes of the bishops of Paris, and regulate other matters of the Church of France. The bishops made Bernard secretary of the council, and charged him with drawing up the synodal statutes. After the council, the Bishop of Verdun was deposed. There then arose against Bernard unjust reproaches and he was denounced even in Rome, as a monk who meddled with matters that did not concern him. Cardinal Harmeric, on behalf of the pope, wrote Bernard a sharp letter of remonstrance. "It is not fitting" he said "that noisy and troublesome frogs should come out of their marshes to trouble the Holy See and the cardinals". Bernard answered the letter by saying that, if he had assisted at the council, it was because he had been dragged to it, as it were, by force. "Now illustrious Harmeric", he added, "if you so wished, who would have been more capable of freeing me from the necessity of assisting at the council than yourself? Forbid those noisy troublesome frogs to come out of their holes, to leave their marshes . . . Then your friend will no longer be exposed to the accusations of pride and presumption". This letter made a great impression upon the cardinal, and justified its author both in his eyes and before the Holy See. It was at this council that Bernard traced the outlines of the Rule of the Knights Templars who soon became the ideal of the French nobility. Bernard praises it in his "De Laudibus Novae Militiae".

The influence of the Abbot of Clairvaux was soon felt in provincial affairs. He defended the rights of the Church against the encroachments of kings and princes, and recalled to their duty Henry Archbishop of Sens, and Stephen de Senlis, Bishop of Paris. On the death of Honorius II, which occurred on the 14th of February, 1130, a schism broke out in the Church by the election of two popes, Innocent II and Anacletus II. Innocent II having been banished from Rome by Anacletus took refuge in France. King Louis le Gros convened a national council of the French bishops at Etampes, and Bernard, summoned thither by consent of the bishops, was chosen to judge between the rival popes. He decided in favour of Innocent II, caused him to be recognized by all the great Catholic powers, went with him into Italy, calmed the troubles that agitated the country, reconciled Pisa with Genoa, and Milan with the pope and Lothaire. According to the desire of the latter, the pope went to Liège to consult with the emperor upon the best means to be taken for his return to Rome, for it was there that Lothaire was to receive the imperial crown from the hands of the pope. From Liège, the pope returned to France, paid a visit to the Abbey of St. Denis, and then to Clairvaux where his reception was of a simple and purely religious character. The whole pontifical court was touched by the saintly demeanor of this band of monks. In the refectory only a few common fishes were found for the pope, and instead of wine, the juice of herbs was served for drink, says an annalist of Cîteaux. It was not a table feast that was served to the pope and his followers, but a feast of virtues. The same year Bernard was again at the Council of Reims at the side of Innocent II, whose oracle he was; and then in Aquitaine where he succeeded for the time in detaching William, Count of Poitiers, from the cause of Anacletus.

In 1132, Bernard accompanied Innocent II into Italy, and at Cluny the pope abolished the dues which Clairvaux used to pay to this celebrated abbey--an action which gave rise to a quarrel between the "White Monks" and the "Black Monks" which lasted twenty years. In the month of May, the pope supported by the army of Lothaire, entered Rome, but Lothaire, feeling himself too weak to resist the partisans of Anacletus, retired beyond the Alps, and Innocent sought refuge in Pisa in September, 1133. In the meantime the abbot had returned to France in June, and was continuing the work of peacemaking which he had commenced in 1130. Towards the end of 1134, he made a second journey into Aquitaine, where William X had relapsed into schism. This would have died out of itself if William could have been detached from the cause of Gerard, who had usurped the See of Bordeaux and retained that of Angoulême. Bernard invited William to the Mass which he celebrated in the Church of La Couldre. At the moment of the Communion, placing the Sacred Host upon the paten, he went to the door of the church where William was, and pointing to the Host, he adjured the Duke not to despise God as he did His servants. William yielded and the schism ended. Bernard went again to Italy, where Roger of Sicily was endeavouring to withdraw the Pisans from their allegiance to Innocent. He recalled the city of Milan, which had been deceived and misled by the ambitious prelate Anselm, Archbishop of Milan, to obedience to the pose, refused the Archbishopric of Milan, and returned finally to Clairvaux. Believing himself at last secure in his cloister Bernard devoted himself with renewed vigour to the composition of those pious and learned works which have won for him the title of "Doctor of the Church". He wrote at this time his sermons on the "Canticle of Canticles". In 1137 he was again forced to leave his solitude by order of the pope to put an end to the quarrel between Lothaire and Roger of Sicily. At the conference held at Palermo, Bernard succeeded in convincing Roger of the rights of Innocent II and in silencing Peter of Pisa who sustained Anacletus. The latter died of grief and disappointment in 1138, and with him the schism. Returning to Clairvaux, Bernard occupied himself in sending bands of monks from his too-crowded monastery into Germany, Sweden, England, Ireland, Portugal, Switzerland, and Italy. Some of these, at the command of Innocent II, took possession of Three Fountains Abbey, near the Salvian Waters in Rome, from which Pope Eugenius III was chosen. Bernard resumed his commentary on the "Canticle of Canticles", assisted in 1139, at the Second General Lateran Council and the Tenth Oecumenical, in which the surviving adherents of the schism were definitively condemned. About the same time, Bernard was visited at Clairvaux by St. Malachi, metropolitan of the Church in Ireland, and a very close friendship was formed between them. St. Malachi would gladly have taken the Cistercian habit, but the sovereign pontiff would not give his permission. He died, however, at Clairvaux in 1148.

In the year 1140, we find Bernard engaged in other matters which disturbed the peace of the Church. Towards the close of the eleventh century, the schools of philosophy and theology, dominated by the passion for discussion and a spirit of independence which had introduced itself into political and religious questions, became a veritable public arena, with no other motive than that of ambition. This exaltation of human reason and rationalism found an ardent and powerful adherent in Abelard, the most eloquent and learned man of the age after Bernard. "The history of the calamities and the refutation of his doctrine by St. Bernard", says Ratisbonne, "form the greatest episode of the twelfth century". Abelard's treatise on the Trinity had been condemned in 1121, and he himself had thrown his book into the fire. But in 1139 he advocated new errors. Bernard, informed of this by William of St. Thierry, wrote to Abelard who answered in an insulting manner. Bernard then denounced him to the pope who caused a general council to be held at Sens. Abelard asked for a public discussion with Bernard; the latter showed his opponent's errors with such clearness and force of logic that he was unable to make any reply, and was obliged, after being condemned, to retire. The pope confirmed the judgment of the council, Abelard submitted without resistance, and retired to Cluny to live under Peter the Venerable, where he died two years later.

Innocent II died in 1143. His two successors, Celestin II and Lucius, reigned only a short time, and then Bernard saw one of his disciples, Bernard of Pisa, Abbot of Three Fountains, and known thereafter as Eugenius III, raised to the Chair of St. Peter. Bernard sent him, at his own request, various instructions which compose the "Book of Consideration", the predominating idea of which is that the reformation of the Church ought to commence with the sanctity of the head. Temporal matters are merely accessories; the principal are piety, meditation, or consideration, which ought to precede action. The book contains a most beautiful page on the papacy, and has always been greatly esteemed by the sovereign pontiffs, many of whom used it for their ordinary reading.

Alarming news came at this time from the East. Edessa had fallen into the hands of the Turks, and Jerusalem and Antioch were threatened with similar disaster. Deputations of the bishops of Armenia solicited aid from the pope, and the King of France also sent ambassadors. The pope commissioned Bernard to preach a new Crusade and granted the same indulgences for it which Urban II had accorded to the first. A parliament was convoked at Vézelay in Burgundy in 1146, and Bernard preached before the assembly. The King, Louis le Jeune, Queen Eleanor, and the princes and lords present prostrated themselves at the feet of the Abbot of Clairvaux to receive the cross. The saint was obliged to use portions of his habit to make crosses to satisfy the zeal and ardour of the multitude who wished to take part in the Crusade. Bernard passed into Germany, and the miracles which multiplied almost at his every step undoubtedly contributed to the success of his mission. The Emperor Conrad and his nephew Frederick Barbarossa received the pilgrims' cross from the hand of Bernard, and Pope Eugenius, to encourage the enterprise, came in person to France. It was on the occasion of this visit, 1147, that a council was held at Paris, at which the errors of Gilbert de la Porée, Bishop of Poitiers, were examined. He advanced among other absurdities that the essence and the attributes of God are not God, that the properties of the Persons of the Trinity are not the persons themselves; in fine, that the Divine Nature did not become incarnate. The discussion was warm on both sides. The decision was left for the council which was held at Reims the following year (1148), and in which Eon de l'Etoile was one of the judges. Bernard was chosen by the council to draw up a profession of faith directly opposed to that of Gilbert, who concluded by stating to the Fathers: "If you believe and assert differently than I have done I am willing to believe and speak as you do". The consequence of this declaration was that the pope condemned the assertions of Gilbert without denouncing him personally. After the council the pope paid a visit to Clairvaux, where he held a general chapter of the order and was able to realize the prosperity of which Bernard was the soul.

The last years of Bernard's life were saddened by the failure of the Crusade he had preached, the entire responsibility for which was thrown upon him. He had accredited the enterprise by miracles, but he had not guaranteed its success against the misconduct and perfidy of those who participated in it. Lack of discipline and the over-confidence of the German troops, the intrigues of the Prince of Antioch and Queen Eleanor, and finally the avarice and evident treason of the Christian nobles of Syria, who prevented the capture of Damascus, appear to have been the cause of disaster. Bernard considered it his duty to send an apology to the pope and it is inserted in the second part of his "Book of Consideration". There he explains how, with the crusaders as with the Hebrew people, in whose favour the Lord had multiplied his prodigies, their sins were the cause of their misfortune and miseries. The death of his contemporaries served as a warning to Bernard of his own approaching end. The first to die was Suger (1152), of whom the Abbot wrote to Eugenius III: "If there is any precious vase adorning the palace of the King of Kings it is the soul of the venerable Suger". Thibaud, Count of Champagne, Conrad, Emperor of Germany, and his son Henry died the same year. From the beginning of the year 1153 Bernard felt his death approaching. The passing of Pope Eugenius had struck the fatal blow by taking from him one whom he considered his greatest friend and consoler. Bernard died in the sixty-third year of his age, after forty years spent in the cloister. He founded one hundred and sixty-three monasteries in different parts of Europe; at his death they numbered three hundred and forty-three. He was the first Cistercian monk placed on the calendar of saints and was canonized by Alexander III, 18 January 1174. Pope Pius VIII bestowed on him the title of Doctor of the Church. The Cistercians honour him as only the founders of orders are honoured, because of the wonderful and widespread activity which he gave to the Order of Cîteaux.

The works of St. Bernard are as follows:

• "De Gradibus Superbiae", his first treatise;
  
• "Homilies on the Gospel 'Missus est'" (1120);
  
• "Apology to William of St. Thierry" against the claims of the monks of Cluny;
  
• "On the Conversion of Clerics", a book addressed to the young ecclesiastics of Paris (1122);
  
• "De Laudibus Novae Militiae", addressed to Hughes de Payns, first Grand Master and Prior of Jerusalem (1129). This is a eulogy of the military order instituted in 1118, and an exhortation to the knights to conduct themselves with courage in their several stations.
  
• "De amore Dei" wherein St. Bernard shows that the manner of loving God is to love Him without measure and gives the different degree of this love;
  
• "Book of Precepts and Dispensations" (1131), which contains answers to questions upon certain points of the Rule of St. Benedict from which the abbot can, or cannot, dispense;
  
• "De Gratiâ et Libero Arbitrio" in which the Catholic dogma of grace and free will is proved according to the principles of St. Augustine;
  
• "Book of Considerations", addressed to Pope Eugenius III;
  
• "De Officiis Episcoporum", addressed to Henry, Archbishop of Sens.
  

His sermons are also numerous:

• "On Psalm 90, 'Qui habitat'" (about 1125);
  
• "On the Canticle of Canticles". St. Bernard explained in eighty-six sermons only the first two chapters of the Canticle of Canticles and the first verse of the third chapter.
  

There are also eighty-six "Sermons for the Whole Year"; his "Letters" number 530.

Many other letters, treatises, etc., falsely attributed to him are found among his works, such as the "l'Echelle du Cloître", which is the work of Guigues, Prior of La Grande Chartreuse, les Méditations, l'Edification de la Maison intérieure, etc.