Bernard of Cluny
Bernard's family of origin and place of birth are not known for certain. Some medieval sources list Morlaàs in Béarn, as his birthplace. However, in some records from that period he is called Morlanensis, which would indicate that he was a native of Morlaix in Brittany. A writer in the Journal of Theological Studies (1907), Volume 8, pages 354-359, contended that he belonged to the family of the seigneurs of Montpellier in Languedoc, and was born at Murles. It is believed that he was at first a monk of Saint-Sauveur d'Aniane and that he entered the monastery of Cluny during the administration of Abbot Pons (1109–1122).
Several of Bernard's sermons and a theological treatise, Dialogue (Colloquium) on the Trinity are extant, as does a c. 1140 poem which he dedicated to the monastery's abbot Peter the Venerable (1122–1156).
The monastery of Cluny
The first monastery in Burgundy was at Cluny, started by the Benedictine monks in 940 AD. With over 1,000 monks in residence, more than the population of most towns of that time, large buildings had to be erected to house everyone and 40 farms produced the food. The abbey became grander and grander as its power over the whole of Europe increased. It was the largest church in Christendom, only succeeded later by St. Peter’s in Rome, dominating Europe for hundreds of years. It organized pilgrimages, oversaw hundreds of other monasteries and governed by the power of excommunication.
On Contempt for the World
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Bernard is best known as the author of De Contemptu Mundi (On Contempt for the World), a 3,000 verse poem of stinging satire directed against the secular and religious failings he observed in the world around him. He spares no one; priests, nuns, bishops, monks, and even Rome itself are mercilessly scourged for their shortcomings. For this reason it was first printed by Matthias Flacius in Varia poemata de corrupto ecclesiae statu (Basle, 1557) as one of his testes veritatis, or witnesses of the deep-seated corruption of medieval society and of the Church, and was often reprinted by Protestants in the course of the seventeenth and eighteenth centuries. This Christian version of the Satires of Juvenal does not proceed in an orderly manner against the vices and follies of his age. It has been well said that Bernard seems to eddy about two main points: the transitory character of all material pleasures and the permanency of spiritual joys.
His highly wrought pictures of heaven and hell were probably known to Dante; the roasting cold, the freezing fire, the devouring worm, the fiery floods, and again the glorious idyl of the Golden Age and the splendours of the Heavenly Kingdom are couched in a diction that rises at times to the height of Dante's genius. The enormity of sin, the charm of virtue, the torture of an evil conscience, the sweetness of a God-fearing life alternate with heaven and hell as the themes of his majestic dithyramb. He returns again and again to the wickedness of woman (one of the fiercest arraignments of the sex), the evils of wine, money, learning, perjury, soothsaying, etc.. This master of an elegant, forceful, and abundant Latinity cannot find words strong enough to convey his prophetic rage at the moral apostasy of his generation. Youthful and simoniacal bishops, oppressive agents of ecclesiastical corporations, the officers of the Curia, papal legates, and the pope himself are treated with no less severity than in Dante or in the sculptures of medieval cathedrals.
The early half of the twelfth century saw the appearance of several new factors of secularism unknown to an earlier and more simply religious time: the increase of commerce and industry resultant from the Crusades, the growing independence of medieval cities, the secularization of Benedictine life, the development of pageantry and luxury in a hitherto rude feudal world, the reaction from the terrible conflict of State and Church in the latter half of the 11th-century. The song of the Cluniac is a great cry of pain wrung from a deeply religious and even mystical soul at the first dawning consciousness of a new order of human ideals and aspirations. The poet-preacher is also a prophet; Antichrist, he says, is born in Spain; Elijah has come to life again in the Orient. The last days are at hand, and it behoves the true Christian to awake and be ready for the dissolution of an order now grown intolerable, in which religion itself is henceforth represented by cant and hypocrisy.
The metre of this poem is no less remarkable than its diction; it is a dactylic hexameter in three sections, devoid of caesura, with tailed rhymes and a feminine leonine rhyme between the two first sections; the verses are technically known as leonini cristati trilices dactylici, and are so difficult to construct in great numbers that the writer claims divine inspiration (the impulse and inflow of the Spirit of Wisdom and Understanding) as the chief agency in the execution of so long an effort of this kind. The poem begins:
- Hora novissima, tempora pessima sunt — vigilemus.
Ecce minaciter imminet arbiter ille supremus.
Imminet imminet ut mala terminet, æqua coronet,
Recta remuneret, anxia liberet, æthera donet.
- (These are the last days, the worst of times: let us keep watch. Behold the menacing arrival of the supreme Judge. He is coming, he is coming to end evil, crown the just, reward the right, set the worried free, and give the skies.)
It is, indeed, a solemn and stately verse, rich and sonorous, not meant, however, to be read at one sitting, at the risk of surfeiting the appetite. Bernard of Cluny is an erudite writer, and his poem leaves an excellent impression of the Latin culture of the twelfth century Benedictine monasteries and Catholicism in France in general.
A number of well-known modern hymns, including "Jerusalem, The Golden"; "Brief Life is Here Our Portion"; "The World Is Very Evil"; and "For Thee, O Dear, Dear Country", are translations of parts of this famous poem.
Seven hundred years later Richard C. Trench published the initial stanzas of the poem, beginning "Urbs Sion aurea, patria lactea," in his Sacred Latin Poetry (1849). John Mason Neale translated this portion of the poem into English and published it under the title "Jerusalem the Golden" in his Medieval Hymns and Sequences (1851). Neale made revisions and additions to his earlier free translation when he published it in his The Rhythm of Bernard (1858). The text found in the Psalter Hymnal is the most popular of the four hymns derived from Neale's translation.
Bernard's Consuetudines cenobii Cluniacensis is the earliest of the three great Cluniac custumals of the second half of the eleventh century. This work contains, as the older custumals of the abbey do not, a detailed description of the procedures followed at Cluny in the intercessory remembrance of all socii and benefactors.
Bernard of Cluny also wrote the twelfth century hymn "Omni die dic Mariae" (Daily, daily sing to Mary).
- Umberto Eco (1994). Reflections on the Name of the Rose. translated by William Weaver (3. printing. ed.). London: Minerva. p. 1. ISBN 978-0749396275.
- Shahan, Thomas. "Bernard of Cluny." The Catholic Encyclopedia. Volume 2. New York: Robert Appleton Company, 1907. 7 June 2013
- "History of Burgundy", Burgundy Today
- Ridpath, John Clark ed., The Ridpath Library of Universal Literature, Vol. 3. New York: The Globe Publishing Company, 1898
- "Jerusalem the golden!". Hymnary.org. Retrieved 2013-10-05.
- Bishko, Charles Julian. "Liturgical Intercession at Cluny For the King-Emperors of Leon", Studia Monastica 7 (1961)
- "Dante and the Virgin", Gordon College
- Scorn for the world: Bernard of Cluny's De contemptu mundi. Latin Text with engl. transl. and introd. by Ronald E. Pepin. Colleagues Press, East Lansing, Michigan, 1991.
- Bernardus Morlanensis, De contemptu mundi, Une vision du monde vers 1144 - Bernard le Clunisien. Latin Text, French transl., introd. and annotations by André Cresson. (Témoins de notre histoire) Turnhout 2009.