Audiences 2005-2013 14109

Wednesday, 14 October 2009 - Peter the Venerable

Dear Brothers and Sisters,

Peter the Venerable who I would like to present at today's Catechesis takes us back to the famous Abbey of Cluny, to its decor (decorum) and nitor (clarity) to use terms that recur in the Cluny texts a decorum and splendour that were admired especially in the beauty of the liturgy, a privileged way for reaching God. Even more than these aspects, however, Peter's personality recalls the holiness of the great abbots of Cluny: in Cluny "there was not a single abbot who was not a saint", Pope Gregory VII said in 1080. These holy men include Peter the Venerable who possessed more or less all the virtues of his predecessors although, under him, in comparison with the new Orders such as Cîteaux, Cluny began to feel some symptoms of crisis. Peter is a wonderful example of an ascetic strict with himself and understanding of others. He was born in about 1094 in the French region of Auvergne, he entered the Monastery of Sauxillanges as a child and became a monk there and then prior. In 1122 he was elected Abbot of Cluny and remained in this office until he died, on Christmas day 1156, as he had wished. "A lover of peace", his biographer Rudolph wrote, "he obtained peace in the glory of God on the day of peace" (Vita, I, 17; PL 189, 28).

All who knew him praised his refined meekness, his serene equilibrium, rectitude, loyalty, reasonableness and his special approach to mediation. "It is in my nature" he wrote, "to be particularly inclined to indulgence; I am urged to this by my habit of forgiveness. I am accustomed to toleration and forgiveness" (EP 192, in: The Letters of Peter the Venerable, Harvard University Press, 1967, p. 446). He said further: "With those who hate peace let us always seek to be peacemakers" (EP 100, loc. cit., p. 261). And he wrote of himself: "I am not the type who is discontented with his lot... whose mind is always tormented by anxiety or doubt and who complains that everyone else is resting while they are the only ones working" (EP 182, p. 425). With a sensitive and affectionate nature, he could combine love for the Lord with tenderness to his family members, especially his mother, and to his friends. He cultivated friendship, especially with his monks who used to confide in him, certain that they would be heard and understood. According to his biographer's testimony: "he did not look down on anyone and never turned anyone away" (Vita, 1, 3: PL 189, 19); "he appeared friendly to all; in his innate goodness he was open to all" (ibid., 1,1: PL. 189, 17).

We could say that this holy Abbot also sets an example to the monks and Christians of our day, marked by a frenetic pace, when episodes of intolerance, incommunicability, division and conflict are common. His testimony invites us to be able to combine love of God with love of neighbour and not to tire of building relations of brotherhood and reconciliation. Effectively Peter the Venerable acted in this way. He found himself in charge of the Monastery of Cluny in years that were far from tranquil for various reasons, both within the Abbey and outside it, and managed to be at the same time both strict and profoundly human. He used to say: "One may obtain more from a man by tolerating him than by irritating him with reproach" (EP 172, loc. cit., p. 409). By virtue of his office he had to undertake frequent journeys to Italy, England, Germany and Spain. He found it hard to be wrenched from the quiet of contemplation. He confessed: "I go from one place to the next, I hurry, I am anxious, I am tormented, dragged here and there: my mind now on my own affairs and now on those of others, not without great mental agitation" (EP 91, loc. cit., p. 233). Although he was obliged to navigate between the powers and nobles who surrounded Cluny, he succeeded in preserving his habitual calm, thanks to his sense of measure, magnanimity and realism. Among the important figures with whom he came into contact was Bernard of Clairvaux with whom he maintained a relationship of increasing friendship, despite the differences of their temperaments and approaches. Bernard described him as: "an important man, occupied with important affairs" and held him in high esteem (EP 147,ed EP 147, Claravallense, Milan EP 1986, VI/1, pp. 658-660), while Peter the Venerable described Bernard as a "lamp of the Church" (EP 164, p. 396), and a "strong and splendid pillar of the monastic order and of the whole Church" (EP 175, p. 418).

With a lively sense of Church, Peter the Venerable affirmed that the vicissitudes of the Christian people must be felt in the "depths of the heart" by those who will be numbered "among the members of Christ's Body" (EP 164, ibid., p. 397). And he added: "those who do not smart from the wounds of Christ's body are not nourished by the Spirit of Christ", wherever they may be produced (ibid.). In addition, he also showed care and concern for people outside the Church, in particular Jews and Muslims: to increase knowledge of the latter he provided for the translation of the Qur'an. A historian recently remarked on this subject: "In the midst of the intransigence of medieval people, even the greatest among them, we admire here a sublime example of the sensitivity to which Christian charity leads" (J. Leclercq, Pietro il Venerabile, Jaca Book, 1991, p. 189). Other aspects of Christian life dear to him were love for the Eucharist and devotion to the Virgin Mary. On the Blessed Sacrament he has left passages that constitute "one of the masterpieces of Eucharistic literature of all time" (ibid., p. 267) and on the Mother of God he wrote illuminating reflections, contemplating her ever closely related to Jesus the Redeemer and his work of salvation. It suffices to present his inspired prayer: "Hail, Blessed Virgin, who put execration to flight. Hail, Mother of the Most High, Bride of the meekest Lamb. You have defeated the serpent, you crushed its head, when the God you bore destroyed it.... Shining Star of the East who dispelled the shadows of the west. Dawn who precedes the sun, day that knows no night.... Pray God who was born of you to dissolve our sin and, after pardoning it, to grant us his grace and his glory" (Carmina, PL 189, 1018-1019).

Peter the Venerable also had a predilection for literary activity and a gift for it. He noted his reflections, persuaded of the importance of using the pen as if it were a plough, to "to scatter the seed of the Word on paper" (EP 20, p. 38). Although he was not a systematic theologian, he was a great investigator of God's mystery. His theology is rooted in prayer, especially in liturgical prayer, and among the mysteries of Christ he preferred the Transfiguration which prefigures the Resurrection. It was Peter himself who introduced this feast at Cluny, composing a special office for it that mirrors the characteristic theological devotion of Peter and of the Cluniac Order, which was focused entirely on contemplation of the glorious Face (gloriosa facies)of Christ, finding in it the reasons for that ardent joy which marked his spirit and shone out in the monastery's liturgy.

Dear brothers and sisters, this holy monk is certainly a great example of monastic holiness, nourished from the sources of the Benedictine tradition. For him, the ideal of the monk consists in "adhering tenaciously to Christ" (ep. 53, loc. cit., p. 161), in a cloistered life distinguished by "monastic humility" (ibid.) and hard work (ep. 77, loc. cit., p. 211) as well as an atmosphere of silent contemplation and constant praise of God. The first and most important occupation of the monk, according to Peter of Cluny, is the solemn celebration of the Divine Office "a heavenly action and the most useful of all" (Statutes, I, 1026) to be accompanied by reading, meditation, personal prayer and penance observed with discretion (cf. Ep. 20, loc. cit., p. 40). In this way the whole of life is pervaded by profound love of God and love of others, a love that is expressed in sincere openness to neighbour, in forgiveness and in the quest for peace. We might say, to conclude, that if this lifestyle, combined with daily work, was the monk's ideal for St Benedict, it also concerns all of us and can be to a large extent the lifestyle of the Christian who wants to become an authentic disciple of Christ, characterized precisely by tenacious adherence to him and by humility, diligence and the capacity for forgiveness and peace.

To special groups

Dear Brothers and Sisters,

I offer a warm welcome to the English-speaking pilgrims present at today's Audience, including the pupils and staff from St Andrew's High School, Carntyne, Glasgow, and other school and university groups from England and Norway. May your visit to Rome be a time of deep spiritual renewal. Upon all of you I invoke God's Blessings of joy and peace!

Lastly my thoughts turn to the young people, the sick and the newlyweds. Dear friends, tomorrow we shall be celebrating the Feast of St Teresa of Avila, Doctor of the Church. May this great Saint witness to you, dear young people, that authentic love cannot be separated from truth: may she help you, dear sick people, to understand that the Cross of Christ is a mystery of love that redeems human suffering. For you, dear newlyweds, may she be a model of fidelity to God, who entrusts a special mission to each one.

Saint Peter's Square

Wednesday, 21 October 2009 - Saint Bernard of Clairvaux

Dear Brothers and Sisters,

Today I would like to talk about St Bernard of Clairvaux, called "the last of the Fathers" of the Church because once again in the 12th century he renewed and brought to the fore the important theology of the Fathers. We do not know in any detail about the years of his childhood; however, we know that he was born in 1090 in Fontaines, France, into a large and fairly well-to-do family. As a very young man he devoted himself to the study of the so-called liberal arts especially grammar, rhetoric and dialectics at the school of the canons of the Church of Saint-Vorles at Châtillon-sur-Seine; and the decision to enter religious life slowly matured within him. At the age of about 20, he entered Cîteaux, a new monastic foundation that was more flexible in comparison with the ancient and venerable monasteries of the period while at the same time stricter in the practice of the evangelical counsels. A few years later, in 1115, Bernard was sent by Stephen Harding, the third Abbot of Cîteaux, to found the monastery of Clairvaux. Here the young Abbot he was only 25 years old was able to define his conception of monastic life and set about putting it into practice. In looking at the discipline of other monasteries, Bernard firmly recalled the need for a sober and measured life, at table as in clothing and monastic buildings, and recommended the support and care of the poor. In the meantime the community of Clairvaux became ever more numerous and its foundations multiplied.

In those same years before 1130 Bernard started a prolific correspondence with many people of both important and modest social status. To the many Epistolae of this period must be added numerous Sermones, as well as Sententiae and Tractatus. Bernard's great friendship with William, Abbot of Saint-Thierry, and with William of Champeaux, among the most important figures of the 12th century, also date to this period. As from 1130, Bernard began to concern himself with many serious matters of the Holy See and of the Church. For this reason he was obliged to leave his monastery ever more frequently and he sometimes also travelled outside France. He founded several women's monasteries and was the protagonist of a lively correspondence with Peter the Venerable, Abbot of Cluny, of whom I spoke last Wednesday. In his polemical writings he targeted in particular Abelard, a great thinker who had conceived of a new approach to theology, introducing above all the dialectic and philosophical method in the constructi0n of theological thought. On another front Bernard combated the heresy of the Cathars, who despised matter and the human body and consequently despised the Creator. On the other hand, he felt it was his duty to defend the Jews, and condemned the ever more widespread outbursts of anti-Semitism. With regard to this aspect of his apostolic action, several decades later Rabbi Ephraim of Bonn addressed a vibrant tribute to Bernard. In the same period the holy Abbot wrote his most famous works such as the celebrated Sermons on the Song of Songs [In Canticum Sermones]. In the last years of his life he died in 1153 Bernard was obliged to curtail his journeys but did not entirely stop travelling. He made the most of this time to review definitively the whole collection of his Letters, Sermons and Treatises. Worthy of mention is a quite unusual book that he completed in this same period, in 1145, when Bernardo Pignatelli, a pupil of his, was elected Pope with the name of Eugene III. On this occasion, Bernard as his spiritual father, dedicated to his spiritual son the text De Consideratione [Five Books on Consideration] which contains teachings on how to be a good Pope. In this book, which is still appropriate reading for the Popes of all times, Bernard did not only suggest how to be a good Pope, but also expressed a profound vision of the Mystery of the Church and of the Mystery of Christ which is ultimately resolved in contemplation of the mystery of the Triune God. "The search for this God who is not yet sufficiently sought must be continued", the holy Abbot wrote, "yet it may be easier to search for him and find him in prayer rather than in discussion. So let us end the book here, but not the search" (XIV, 32: PL 182, 808) and in journeying on towards God.

I would now like to reflect on only two of the main aspects of Bernard's rich doctrine: they concern Jesus Christ and Mary Most Holy, his Mother. His concern for the Christian's intimate and vital participation in God's love in Jesus Christ brings no new guidelines to the scientific status of theology. However, in a more decisive manner than ever, the Abbot of Clairvaux embodies the theologian, the contemplative and the mystic. Jesus alone Bernard insists in the face of the complex dialectical reasoning of his time Jesus alone is "honey in the mouth, song to the ear, jubilation in the heart (mel in ore, in aure melos, in corde iubilum)". The title Doctor Mellifluus, attributed to Bernard by tradition, stems precisely from this; indeed, his praise of Jesus Christ "flowed like honey". In the extenuating battles between Nominalists and Realists two philosophical currents of the time the Abbot of Clairvaux never tired of repeating that only one name counts, that of Jesus of Nazareth. "All food of the soul is dry", he professed, "unless it is moistened with this oil; insipid, unless it is seasoned with this salt. What you write has no savour for me unless I have read Jesus in it" (In Canticum Sermones XV, 6: PL 183, 847). For Bernard, in fact, true knowledge of God consisted in a personal, profound experience of Jesus Christ and of his love. And, dear brothers and sisters, this is true for every Christian: faith is first and foremost a personal, intimate encounter with Jesus, it is having an experience of his closeness, his friendship and his love. It is in this way that we learn to know him ever better, to love him and to follow him more and more. May this happen to each one of us!

In another famous Sermon on the Sunday in the Octave of the Assumption the Holy Abbot described with passionate words Mary's intimate participation in the redeeming sacrifice of her Son. "O Blessed Mother", he exclaimed, "a sword has truly pierced your soul!... So deeply has the violence of pain pierced your soul, that we may rightly call you more than a martyr for in you participation in the passion of the Son by far surpasses in intensity the physical sufferings of martyrdom" (14: PL 183, 437-438). Bernard had no doubts: "per Mariam ad Iesum", through Mary we are led to Jesus. He testifies clearly to Mary's subordination to Jesus, in accordance with the foundation of traditional Mariology. Yet the text of the Sermone also documents the Virgin's privileged place in the economy of salvation, subsequent to the Mother's most particular participation (compassio) in the sacrifice of the Son. It is not for nothing that a century and a half after Bernard's death, Dante Alighieri, in the last canticle of the Divine Comedy, was to put on the lips of the Doctor Mellifluus the sublime prayer to Mary: "Virgin Mother, daughter of your own Son, / humble and exalted more than any creature, / fixed term of the eternal counsel" (Paradise XXXIII, vv. 1 ff.).

These reflections, characteristic of a person in love with Jesus and Mary as was Bernard, are still a salutary stimulus not only to theologians but to all believers. Some claim to have solved the fundamental questions on God, on man and on the world with the power of reason alone. St Bernard, on the other hand, solidly founded on the Bible and on the Fathers of the Church, reminds us that without a profound faith in God, nourished by prayer and contemplation, by an intimate relationship with the Lord, our reflections on the divine mysteries risk becoming an empty intellectual exercise and losing their credibility. Theology refers us back to the "knowledge of the Saints", to their intuition of the mysteries of the living God and to their wisdom, a gift of the Holy Spirit, which become a reference point for theological thought. Together with Bernard of Clairvaux, we too must recognize that man seeks God better and finds him more easily "in prayer than in discussion". In the end, the truest figure of a theologian and of every evangelizer remains the Apostle John who laid his head on the Teacher's breast.

I would like to conclude these reflections on St Bernard with the invocations to Mary that we read in one of his beautiful homilies. "In danger, in distress, in uncertainty", he says, "think of Mary, call upon Mary. She never leaves your lips, she never departs from your heart; and so that you may obtain the help of her prayers, never forget the example of her life. If you follow her, you cannot falter; if you pray to her, you cannot despair; if you think of her, you cannot err. If she sustains you, you will not stumble; if she protects you, you have nothing to fear; if she guides you, you will never flag; if she is favourable to you, you will attain your goal..." (Hom. II super Missus
Est 17, PL 183, 70-71).

To special groups

Dear Brothers and Sisters,

I offer a warm welcome to the English-speaking pilgrims present at today's Audience, especially from the Dioceses of Lismore and Saginaw accompanied by their Bishops, as well as from Holy Cross and St Margaret Mary Parish in Edinburgh. I also greet the visitors from The Netherlands, Nigeria, Tanzania, England, Ireland, Norway and Sweden. Upon all of you I invoke God's Blessings of peace, joy and hope!

I address a cordial greeting to the Italian-speaking pilgrims and, in particular, to the participants in the General Chapter of the Comboni Missionaries of the Heart of Jesus and while I thank this Religious Family for the missionary work they carry out, especially in Africa, I hope it will continue with renewed apostolic zeal to make the charism of St Daniel Comboni ever more up to date in the world.

I greet the Religious, Servants of Charity Opera Don Guanella and in the imminence of their Founder's Feast, I encourage them to work in the Church with generous dedication.
Lastly, I greet the young people, the sick and the newlyweds. Dear friends, the month of October invites us to renew our active cooperation with the Church's mission. With the fresh energy of youth, with the power of prayer and sacrifice and with the potential of married life, may you be Gospel missionaries and offer your concrete support to all who toil, dedicating their whole life to the evangelization of peoples.

Saint Peter's Square

Wednesday, 28 October 2009 - Monastic Theology and Scholastic Theology

Dear Brothers and Sisters,

Today I am reflecting on an interesting page of history that concerns the flourishing of Latin theology in the 12th century which occurred through a series of providential coincidences. A relative peace prevailed in the countries of Western Europe at that time which guaranteed economic development and the consolidation of political structures in society, encouraging lively cultural activity also through its contacts with the East. The benefits of the vast action known as the "Gregorian reform" were already being felt within the Church. Vigorously promoted in the previous century, they had brought greater evangelical purity to the life of the ecclesial community, especially to the clergy, and had restored to the Church and to the Papacy authentic freedom of action. Furthermore, a wide-scale spiritual renewal supported by the vigorous development of consecrated life was spreading; new religious orders were coming into being and expanding, while those already in existence were experiencing a promising spiritual revival.

Theology also flourished anew, acquiring a greater awareness of its own nature: it refined its method; it tackled the new problems; advanced in the contemplation of God's mysteries; produced fundamental works; inspired important initiatives of culture, from art to literature; and prepared the masterpieces of the century to come, the century of Thomas Aquinas and Bonaventure of Bagnoregio. This intense theological activity took place in two milieus: the monasteries and the urban Schools, the scholae, some of which were the forerunners of universities, one of the characteristic "inventions" of the Christian Middle Ages. It is on the basis of these two milieus, monasteries and scholae, that it is possible to speak of the two different theological models: "monastic theology" and "scholastic theology". The representatives of monastic theology were monks, usually abbots, endowed with wisdom and evangelical zeal, dedicated essentially to inspiring and nourishing God's loving design. The representatives of Scholastic theology were cultured men, passionate about research; they were magistri anxious to show the reasonableness and soundness of the Mysteries of God and of man, believed with faith, of course, but also understood by reason. Their different finalities explain the differences in their method and in their way of doing theology.

In 12th-century monasteries the theological method mainly entailed the explanation of Sacred Scripture, the sacra pagina to borrow the words of the authors of that period; biblical theology in particular was practised. The monks, in other words, were devout listeners to and readers of the Sacred Scriptures and one of their chief occupations consisted in lectio divina, that is, the prayed reading of the Bible. For them the mere reading of the Sacred Text did not suffice to perceive its profound meaning, its inner unity and transcendent message. It was therefore necessary to practise a biblical theology, in docility to the Holy Spirit. Thus, at the school of the Fathers, the Bible was interpreted allegorically in order to discover on every page of both the Old and New Testaments what it says about Christ and his work of salvation.

Last year, the Synod of Bishops on the "Word of God in the life and mission of the Church" reminded us of the importance of the spiritual approach to the Sacred Scriptures. It is useful for this purpose to take into account monastic theology, an uninterrupted biblical exegesis, as well as the works written by its exponents, precious ascetic commentaries on the Books of the Bible. Thus monastic theology incorporated the spiritual aspect into literary formation. It was aware, in other words that a purely theoretical and unversed interpretation is not enough: to enter into the heart of Sacred Scripture it must be read in the spirit in which it was written and created. Literary knowledge was necessary in order to understand the exact meaning of the words and to grasp the meaning of the text, refining the grammatical and philological sensibility. Thus Jean Leclercq, a Benedictine scholar in the past century, entitled the essay in which he presents the characteristics of monastic theology: L'amour des lettres et le désir de Dieu (Love of words and the desire for God). In fact, the desire to know and to love God which comes to meet us through his words to be received, meditated upon and put into practice, leads us to seek to deepen our knowledge of the biblical texts in all their dimensions. Then there is another attitude on which those who practise monastic theology insist: namely an intimate, prayerful disposition that must precede, accompany and complete the study of Sacred Scripture. Since, ultimately, monastic theology is listening to God's word, it is impossible not to purify the heart in order to receive it and, especially, it is impossible not to enkindle in it a longing to encounter the Lord. Theology thus becomes meditation, prayer, a song of praise and impels us to sincere conversion. On this path, many exponents of monastic theology attained the highest goals of mystic experience and extend an invitation to us too to nourish our lives with the word of God, for example, through listening more attentively to the Readings and the Gospel, especially during Sunday Mass. It is also important to set aside a certain period each day for meditation on the Bible, so that the word of God may be a light that illumines our daily pilgrimage on earth.

Scholastic theology, on the other hand as I was saying was practised at the scholae which came into being beside the great cathedrals of that time for the formation of the clergy, or around a teacher of theology and his disciples, to train professionals of culture in a period in which the appreciation of knowledge was constantly growing. Central to the method of the Scholastics was the quaestio, that is, the problem the reader faces in approaching the words of Scripture and of Tradition. In the face of the problem that these authoritative texts pose, questions arise and the debate between teacher and student comes into being. In this discussion, on the one hand the arguments of the authority appear and on the other those of reason, and the ensuing discussion seeks to come to a synthesis between authority and reason in order to reach a deeper understanding of the word of God. In this regard St Bonaventure said that theology is "per additionem" (cf. Commentaria in quatuor libros sententiarum, I, proem., q. 1, concl.), that is, theology adds the dimension of reason to the word of God and thus creates a faith that is deeper, more personal, hence also more concrete in the person's life. In this regard various solutions were found and conclusions reached which began to build a system of theology. The organization of the quaestiones led to the compilation of ever more extensive syntheses, that is, the different quaestiones were composed with the answers elicited, thereby creating a synthesis, the summae that were in reality extensive theological and dogmatic treatises born from the confrontation of human reason with the word of God. Scholastic theology aimed to present the unity and harmony of the Christian Revelation with a method, called, precisely "Scholastic" of the school which places trust in human reason. Grammar and philology are at the service of theological knowledge, but logic even more so, namely the discipline that studies the "functioning" of human reasoning, in such a way that the truth of a proposal appears obvious. Still today, in reading the Scholastic summae one is struck by the order, clarity and logical continuity of the arguments and by the depth of certain insights. With technical language a precise meaning is attributed to every word and, between believing and understanding, a reciprocal movement of clarification is established.

Dear brothers and sisters, in echoing the invitation of the First Letter of Peter, Scholastic theology stimulates us to be ever ready to account for the hope that is in us (cf.
1P 3,15), hearing the questions as our own and thus also being capable of giving an answer. It reminds us that a natural friendship exists between faith and reason, founded in the order of Creation itself. In the incipit of the Encyclical Fides et Ratio, the Servant of God John Paul II wrote: "Faith and reason are like two wings on which the human spirit rises to the contemplation of truth" FR 1. Faith is open to the effort of understanding by reason; reason, in turn, recognizes that faith does not mortify her but on the contrary impels her towards vaster and loftier horizons. The eternal lesson of monastic theology fits in here. Faith and reason, in reciprocal dialogue, are vibrant with joy when they are both inspired by the search for intimate union with God. When love enlivens the prayerful dimension of theology, knowledge, acquired by reason, is broadened. Truth is sought with humility, received with wonder and gratitude: in a word, knowledge only grows if one loves truth. Love becomes intelligence and authentic theology wisdom of the heart, which directs and sustains the faith and life of believers. Let us therefore pray that the journey of knowledge and of the deepening of God's Mysteries may always be illumined by divine love.

I offer a warm welcome to the English-speaking visitors present at today’s Audience, especially those from England, Ireland, Sweden, Nigeria, India and the United States. My particular greeting goes to the priests attending a course at the Pontifical North American College and to the seminarians of the Pontifical Scots College. Upon all of you I invoke God’s blessings of joy and peace!

Saint Peter's Square

Wednesday, 4 November 2009 - Two Theological Models in Comparison: Bernard and Abelard

Dear Brothers and Sisters,

In my last Catechesis I presented the main features of 12th-century monastic theology and scholastic theology which, in a certain sense, we might call respectively "theology of the heart" and "theology of reason". Among the exponents of both these theological currents a broad and at times heated discussion developed, symbolically represented by the controversy between St Bernard of Clairvaux and Abelard.

In order to understand this confrontation between the two great teachers it helps to remember that theology is the search for a rational understanding, as far as this is possible, of the mysteries of Christian Revelation, believed through faith: fides quaerens intellectum faith seeks understanding to borrow a traditional, concise and effective definition. Now, whereas St Bernard, a staunch representative of monastic theology, puts the accent on the first part of the definition, namely on fides faith, Abelard, who was a scholastic, insists on the second part, that is, on the intellectus, on understanding through reason. For Bernard faith itself is endowed with a deep certitude based on the testimony of Scripture and on the teaching of the Church Fathers. Faith, moreover, is reinforced by the witness of the Saints and by the inspiration of the Holy Spirit in the individual believer's soul. In cases of doubt and ambiguity, faith is protected and illumined by the exercise of the Magisterium of the Church. So it was that Bernard had difficulty in reaching agreement with Abelard and, more in general, with those who submitted the truths of faith to the critical examination of the intellect; an examination which in his opinion entailed a serious danger, that is, intellectualism, the relativization of truth, the questioning of the actual truths of faith. In this approach Bernard saw audacity taken to the point of unscrupulousness, a product of the pride of human intelligence that claims to "grasp" the mystery of God. In a letter he writes with regret: "Human ingenuity takes possession of everything, leaving nothing to faith. It confronts what is above and beyond it, scrutinizes what is superior to it, bursts into the world of God, alters rather than illumines the mysteries of faith; it does not open what is closed and sealed but rather uproots it, and what it does not find viable in itself it considers as nothing and refuses to believe in it" (Epistola CLXXXVIII,1: PL 182, 1, 353).

Theology for Bernard had a single purpose: to encourage the intense and profound experience of God. Theology is therefore an aid to loving the Lord ever more and ever better, as the title of his Treatise on the Duty to love God says (Liber de diligendo Deo). On this journey there are various stages that Bernard describes in detail, which lead to the crowning experience when the believer's soul becomes inebriated in ineffable love. Already on earth the human soul can attain this mystical union with the divine Word, a union that the Doctor Mellifluus describes as "spiritual nuptials". The divine Word visits the soul, eliminates the last traces of resistance, illuminates, inflames and transforms it. In this mystical union the soul enjoys great serenity and sweetness and sings a hymn of joy to its Bridegroom. As I mentioned in the Catechesis on the life and doctrine of St Bernard, theology for him could not but be nourished by contemplative prayer, in other words by the affective union of the heart and the mind with God.

On the other hand Abelard, who among other things was the very person who introduced the term "theology" in the sense in which we understand it today, puts himself in a different perspective. Born in Brittany, France, this famous teacher of the 12th century was endowed with a keen intelligence and his vocation was to study. He first concerned himself with philosophy and then applied the results he achieved in this discipline to theology which he taught in Paris, the most cultured city of the time, and later in the monasteries in which he lived. He was a brilliant orator: literally crowds of students attended his lectures. He had a religious spirit but a restless personality and his life was full of dramatic events: he contested his teachers and he had a son by Héloïse, a cultured and intelligent woman. He often argued with his theological colleagues and also underwent ecclesiastical condemnations although he died in full communion with the Church, submitting to her authority with a spirit of faith. Actually St Bernard contributed to condemning certain teachings of Abelard at the Provincial Synod of Sens in 1140 and went so far as to request Pope Innocent II's intervention. The Abbot of Clairvaux contested, as we have seen, the excessively intellectualistic method of Abelard who in his eyes reduced faith to mere opinion, detached from the revealed truth. Bernard's fears were not unfounded and were, moreover, shared by other great thinkers of his time. Indeed, an excessive use of philosophy dangerously weakened Abelard's Trinitarian teaching, hence also his idea of God. In the moral field his teaching was not devoid of ambiguity: he insisted on considering the intention of the subject as the sole source for defining the goodness or evil of moral acts, thereby neglecting the objective significance and moral value of the actions: a dangerous subjectivism. This as we know is a very timely aspect for our epoch in which all too often culture seems to be marked by a growing tendency to ethical relativism; the self alone decides what is good for it, for oneself, at this moment. However, the great merits of Abelard, who had many disciples and made a crucial contribution to the development of scholastic theology destined to be expressed in a more mature and fruitful manner in the following century should not be forgotten. Nor should some of his insights be underestimated, such as, for example, his affirmation that non-Christian religious traditions already contain a preparation for the acceptance of Christ, the divine Word.

What can we learn today from the confrontation, frequently in very heated tones, between Bernard and Abelard and, in general, between monastic theology and scholastic theology? First of all I believe that it demonstrates the usefulness and need for healthy theological discussion within the Church, especially when the questions under discussion are not defined by the Magisterium, which nevertheless remains an ineluctable reference point. St Bernard, but also Abelard himself, always recognized her authority unhesitatingly. Furthermore, Abelard's condemnation on various occasions reminds us that in the theological field there must be a balance between what we may call the architectural principles given to us by Revelation, which therefore always retain their priority importance, and the principles for interpretation suggested by philosophy, that is, by reason, which have an important but exclusively practical role. When this balance between the architecture and the instruments for interpretation is lacking, theological reflection risks being distorted by errors and it is then the task of the Magisterium to exercise that necessary service to the truth which belongs to it. It must be emphasized in addition that among the reasons that induced Bernard to "take sides" against Abelard and to call for the intervention of the Magisterium, was also his concern to safeguard simple and humble believers, who must be defended when they risk becoming confused or misled by excessively personal opinions or by anti-conformist theological argumentation that might endanger their faith.

Lastly, I would like to recall that the theological confrontation between Bernard and Abelard ended with their complete reconciliation, thanks to the mediation of a common friend, Peter the Venerable, the Abbot of Cluny of whom I have spoken in one of my previous Catecheses. Abelard showed humility in recognizing his errors, Bernard used great benevolence. They both upheld the most important value in a theological controversy: to preserve the Church's faith and to make the truth in charity triumph. Today too may this be the attitude with which we confront one another in the Church, having as our goal the constant quest for truth.

To the English-speaking pilgrims:

I am pleased to welcome the English-speaking pilgrims present at today's Audience. I particularly greet priests from the Dioceses of England and Wales celebrating Jubilees, pilgrims from the Diocese of Wichita, student and teachers from Catholic schools in Denmark, and Catholic nurses from the United States. God's Blessings upon you all!
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Lastly, I greet the young people, the sick, and the newlyweds. Today is the liturgical memorial of St Charles Borromeo, an outstanding Bishop of the Diocese of Milan, who, inspired by ardent love of Christ, was a tireless teacher and guide for people. May his example help you, dear young people to be led by Christ in your daily decisions; may it encourage you, dear sick people to offer your afflictions for the Pastors of the Church and for the salvation of souls; may it support you, dear newlyweds, in basing your family on the Gospel values.

Paul VI Audience Hall

Wednesday, 11 November 2009 - The Cluniac Reform

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