Relevant bibliographies by topics / Bernard, Contemplation

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Academic literature on the topic 'Bernard, Contemplation'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Bernard, Contemplation"

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Calogero, Stephen. "What is Contemplation?" International Philosophical Quarterly 59, no. 4 (2019): 385–96. http://dx.doi.org/10.5840/ipq2019108140.

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The argument is developed by drawing on the thought of Søren Kierkegaard, Eric Voegelin, and Bernard Lonergan. Contemplation is possible because the self is constituted by self-presence in its engagement with being. Self-presence does not precede one’s engagement with being and is not an alternative to this engagement, but is the unique mode of human participation in being. Immersed in the frenetic give and take of the world, one is present to oneself. Self-presence also includes the unique quality of human existence in tension between the immanent and transcendent. The contemplative experience is characterized by awe, humility, joy, and mystery. In contemplation, one cedes for a time the practical preoccupations evoked by the pull of immanence and gives way to the questing disposition—what the Greeks called wonder—toward transcendence. Contemplation is the questing disposition of self-presence toward being.
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Tordjman, Pierre. "Koltès : la fuite, l’exil et l’extase." L’Annuaire théâtral, no. 30 (May 5, 2010): 41–58. http://dx.doi.org/10.7202/041470ar.

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Cet article trouve dans les mystères d’Éleusis la forme et le contenu essentiels à l’interprétation de la relation qu’entretiendrait le théâtre de Bernard-Marie Koltès avec les images qui motivent son écriture. Cette référence permet d’unir politique, mysticisme et théâtre dans une oeuvre qui n’a cessé de renvoyer ses personnages aux images d’un bourbier dans lequel ils se débattent ainsi qu’à celles d’une contemplation extatique. Ce serait dans l’écart qui sépare ces deux types d’images, qui constituent un film virtuel représentant comme le hors-champ de ce théâtre, que s’installerait la scène d’une méditation de ce que pourrait signifier aujourd’hui l’exigence de sauver son âme.
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Mayr-Harting, Henry. "Two Abbots in Politics: Wala of Corbie and Bernard of Clairvaux." Transactions of the Royal Historical Society 40 (December 1990): 217–37. http://dx.doi.org/10.2307/3679169.

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ABBOTS in politics were surely a medieval commonplace, one might be tempted to say: what have these two egregious examples, Wala of Corbie (826–34, ob. 836) and Bernard of Clairvaux (1115–53), to say to us which countless others could not also say? If my two were not unique, however, they were comparative rarities, in that they became involved in politics (if that is the right word), not because of their feudal obligations, nor because they sought to propagate monastic reform on the basis of the observance of their own monastery, nor again because they associated the glory of their own house with a particular cause or royal line, but avowedly for the sake of moral principle, incurring enmities in the process, and, cloistered monks as they were, acting to some extent against the interests and wishes of their own flocks. The monk-bishop was a common enough figure, and the greatest men of this type, pre-eminently Augustine of Hippo and Pope Gregory the Great, have given us profound thoughts about how contemplation could and should be kept alive amidst the cares of the active and pastoral life. But neither Wala nor Bernard became a bishop, and paradoxically the latter's widespread and non-institutionalised influence might have been diminished had he done so. As one of Bernard's biographers felicitously but ingenuously put it in recounting that the saint had actually refused many bishoprics, ‘from under the bushel of his humility he gave a greater light to the church than others raised to the chandeliers’.
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Charradi, S., W. Homri, F. Jelassi, A. Hairi, and R. Labbene. "Génie, créativité et bipolarité." European Psychiatry 28, S2 (2013): 87. http://dx.doi.org/10.1016/j.eurpsy.2013.09.234.

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Introduction.La créativité et le génie sont associés dans la conscience populaire, à la folie. Pourtant l’image de l’artiste a évolué toutes ces décennies, passant d’une sorte de schizophrène évidemment tourmenté à un bipolaire bienheureux et hyperactif.Objectif.Établir les mécanismes des liens unissant la créativité et l’humeur.Méthodologie.Revue de littérature en utilisant les mots clés : créativité, trouble bipolaire et tempérament.Résultats et discussion.Selon Hagop et Kareen Akiskal (1988) la prévalence des troubles bipolaires chez les créateurs est de 65 % de sujets cyclothymiques dans leur population d’artistes et d’écrivains, chanteurs de blues. British Study (1989) a établi un lien direct entre le trouble bipolaire ou cyclothymique d’artistes et d’écrivains britanniques et leur créativité : 38 % ont été traités pour des troubles de l’humeur et le 1/3 de ces artistes et écrivains font état d’oscillations sévères de l’humeur (moodswings). Elie Hantouche (2010) a souligné dans une analyse exhaustive de la littérature scientifique sur bipolarité et créativité en insistant sur le tempérament cyclothymique, que ce dernier est « un marqueur robuste de la bipolarité atténuée » et « le caractère le plus fortement lié à la créativité ». Toutefois, trop d’hypomanie tue la créativité, en effet l’hyperactivité sans période de réflexion et de contemplation ne favorise pas le processus artistique pur qui a besoin de la phase sombre de la mélancolie et de la lucidité autocritique (absente dans l’hypomanie). Bernard Granger (2004) a conclu que la bradypsychie et l’anesthésie affective de la dépression empêchent l’artiste de créer et stérilisent sa pensée. Et que dans les états maniaques les productions sont facilement débridées, inabouties et superficielles.Conclusion.Faut-il soigner les créateurs ? Faut-il privilégier l’équilibre thymique, mais respecter autant que possible la trajectoire de vie du patient sans étouffer sa créativité ?
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Adámková, Iva. "Martha or Mary - between vita activa and vita contemplativa: The Concept of the Work of Bernard of Clairvaux." Studia theologica 19, no. 4 (2018): 87–101. http://dx.doi.org/10.5507/sth.2017.072.

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Picasso Muñoz, Julio. "La función de Virgilio en la Comedia de Dante." Studium Veritatis 7, no. 12-13 (2009): 131–49. http://dx.doi.org/10.35626/sv.12-13.2009.163.

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El presente artículo permitirá ampliar y aclarar más la doctrina expuesta en un anterior texto del autor titulado "Matelda: alegoría y enigma", artículo publicado en 1984-1985 en el Boletín del Instituto Riva-Agüero (N. 13). En dicho texto trató de probar que el plan completo doctrinal de la Comedia de Dante, explanado con toda claridad en la Epístola XIII a Cangrande Della Scala, es el desarrollo de la teoría de las vidas activa y contemplativa. Para ello, Dante utilizó a cuatro personajes que las alegorizaban: Virgilio y Matelda, para la vida activa; Beatriz y san Bernardo, para la contemplativa. El artículo se centró en Matelda, que es la alegoría más elaborada y, a la vez, el mayor enigma de toda la Comedia. Ahora se centrará en Virgilio.
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Krahmer, Shawn M. "The Virile Bride of Bernard of Clairvaux." Church History 69, no. 2 (2000): 304–27. http://dx.doi.org/10.2307/3169582.

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That feminine metaphors dominate Bernard of Clairvaux's treatment of the contemplative soul who as loving Bride marries Christ in prayerful ecstasy, and as Mother nurtures the world in active service, is indisputable. And much has been made in recent years of the significance of a medieval male “assuming” the role of the female, both in relation to society at large and in relation to God. These latter arguments might be summarized by the claims that the appropriation of feminine images to the medieval male self is frequently either a conscious play on cultural stereotypes to signal spiritual renunciation or the rejection of worldly values, or reflects a need, whether conscious or unconscious, for psychological integration of the feminine and masculine in the lives of those confined to a homo-social world. In Bernard's Bride, then, we discover either the male appropriation of feminine weakness as a sign of spiritual strength or the rational male appropriation of the counterbalancing feminine virtue of affective love. What has not been recognized, however, is the possibility that the figure of the Bride in Bernard of Clairvaux's Sermons on the Song of Songs might function paradoxically as a “virile woman,” a female “figure” or type who serves appropriately to represent the highest spiritual attainments of the human soul (whether of biological male or female), precisely because she has overcome any stereotypically “womanly” weaknesses and become typologically “male” or “virile.” Our interpretation of this seminal figure must thus not only take into account the confluence of masculine and feminine in her nature in ways we have not previously suspected. We must also consider the paradoxical reality that this figure may simultaneously represent a soul who is virtuous for having renounced male privilege and become a weak woman and a soul who is valorized for having overcome feminine weakness and become virile. It is this thesis that I will argue in what follows.
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Pramuk, Christopher. "“Living in the Master's House”: Race and Rhetoric in the Theology of M. Shawn Copeland." Horizons 32, no. 02 (2005): 295–331. http://dx.doi.org/10.1017/s0360966900002565.

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ABSTRACTM. Shawn Copeland joins a liberationist epistemology with the conceptual framework of Bernard Lonergan to offer both a stinging critique of racism and a constructive Catholic theological anthropology. This essay examines Copeland's grounding of theological anthropology in two dimensions: the historical experience of poor women of color, and eschatological solidarity in the Mystical Body of Christ. The second major concern of this essay is the rhetoric of race in black theology and its reception among white theologians. The author, from his perspective as a white, male Catholic theologian, probes questions of white conversion, black anger, and race essentialism raised by Copeland's theology. Highlighting a tension between speaking the truth about white racism “in the master's house” and maintaining the Christian vision of “one humanity” bound by grace, the author argues that, as far as possible, the race critique must flow from a contemplative and pastoral spirit.
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Ashley, J. Matthew. "Apocalypticism in Political and Liberation Theology: Toward an Historical Docta Ignorantia." Horizons 27, no. 1 (2000): 22–43. http://dx.doi.org/10.1017/s0360966900020788.

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AbstractThis article examines political and liberation theologies as instances of apocalypticism, focusing in the work of Johann Baptist Metz and Jon Sobrino. The first section develops a heuristic framework for identifying and analyzing apocalyptic discourse in general, using the historical work of Bernard McGinn and the rhetorical analysis of Stephen O'Leary. The second section applies this framework to Metz and Sobrino, arguing that their theology is a legitimate, provocative, and instructive instance of apocalyptic discourse today, in part because of the way it integrates apocalyptic eschatology with Christology. In a final section, the intelligibility proper to this apocalyptic discourse is discussed by arguing a correlation with mystical theology with its discursive pair of cataphasis and apophasis. Just as this pair finds its context of meaning in the practice of contemplative prayer, apocalyptic affirmations and the reserve expressed in the eschatological proviso find their context of meaning in the practice of opting for the poor.
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Cohen-Hanegbi, Naama. "Jean of Avignon: Conversing in Two Worlds." Medieval Encounters 22, no. 1-3 (2016): 165–92. http://dx.doi.org/10.1163/15700674-12342220.

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The intra-religious dialogue of medieval converts from Judaism to Christianity is evident in the works of the fourteenth-century Sevillian physician Jean of Avignon (known in Hebrew as Moshe ben Shmuel of Roquemaure). Jean, a translator of Bernard of Gordon’s Lilium medicine into Hebrew and the author of Sevillana medicina, was recurrently engaged in translating, transmitting, and debating religious notions and terms to his readers of both faiths. The medical arena in which this religious encounter took place, a common ground in many ways, enabled conveying and contemplating religious knowledge and practices. Sentiments of discord between faiths and societies alongside attempts to resolve such conflicts emerging in both of these works; the texts seem to evoke Jean’s complex inner vicissitudes between the two worlds. This essay discusses the personal religious tension in Jean’s works, granting significant attention to the special value of the medical context in serving as a terrain upon which the religious dialogue is worked through.
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Dissertations / Theses on the topic "Bernard, Contemplation"

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Gies, Aaron Michael. "An even higher perfection Bernard of Clairvaux's doctrine of contemplation /." South Hampton, MA : Gordon-Conwell Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.068-0637.

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Kovacs, Endre Gyorgy. "The transforming quest the meaning and role of consideration in the monastic theology of Bernard of Clairvaux /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Trottmann, Christian. "Bernard de Clairvaux et la philosophie des Cisterciens du XIIe siècle." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK003.

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La première partie présente un Bernard de Clairvaux Philosophe. Fleuron du socratisme Chrétien il lui donne une inflexion marquant le primat de l’humilité (Ch. I), le détour nécessaire par la charité (Ch. II) avant de parvenir à la contemplation (Ch. IV). Entre ces deux points d’inflexion, un chapitre développe le rôle central pour lui du libre arbitre et celui de la conscience (Ch. III). La deuxième partie recherche la présence ou non de ces caractéristiques chez trois cisterciens parmi les plus proches de Bernard : Aelred de Rievaulx, Guerric d’Igny, Geoffroy d’Auxerre (Ch. I). Puis (Ch. II) elle examine trois auteurs cisterciens parmi les plus philosophes du XIIe siècle : Isaac de l’Étoile, Garnier de Rochefort et Hélinand de Froidmont. Enfin, elle en vient à trois auteurs qualifiés de "satellites" : Guillaume de Saint-Thierry, Alain de Lille et Joachim de Flore<br>In the first part, Bernard of Clairvaux is considered as a philosopher. Jewel of Christian socratism, he gives it a new orientation, first insisting on humility (Ch. I), then on the necessary bend of charity (Ch. II), before reaching contemplation (Ch. IV). In the midst Ch. III develops the central part played by freewill in his system and that of conscience. The second part checks the presence or not of these philosophic views, first in the works of three Cistercians among the closest to Bernard: Aelred of Rievaulx, Guerric of Igny, and Geoffroy of Auxerre (Ch. I). Then Ch. II’s focus is on three among the most philosophic authors of the Order: Isaac of Stella, Garnier of Rochefort, and Hélinand of Froidmont. Finally, it comes to three "satellites»: Guillaume of Saint-Thierry, Alain of Lille, Joachim of Fiore
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Mols, Michael John. "Bernard of Clairvaux on the Song of Songs: a Contemporary Encounter With Contemplative Aspirations." Thesis, 2007. http://hdl.handle.net/10756/288656.

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Recent scholarship in biblical interpretation has remained suspicious of the "allegorical" approach to scripture, presumed as common to Medieval Christianity, and Bernard of Clairvaux is often acknowledged as paradigmatic of contemplative exegesis. Bernard's Sermons on the Song of Songs is often alleged to be an ultimate example of the dangers of monastic "allegorizing," in that such an approach lacks any consistency of method and maintains an ideological stance that is suspicious of and ultimately rejects the nature of bodily existence. This thesis counters these claims by utilizing the work of contemporary medievalists, instead of contemporary biblical exegetes, as a lens in a close reading of Bernard's Sermones Super Cantica, as well as his textual interaction with Peter Abelard and Peter the Venerable. This thesis suggests that Bernard is consistent in his method of performative reading and holds bodily existence as vital to the monastic and broader Christian way of life.
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Books on the topic "Bernard, Contemplation"

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I am the way: Stages of prayer in Saint Bernard. Cistercian Publications, 2012.

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Butler, Edward Cuthbert. Western mysticism: Augustine, Gregory, and Bernard on contemplation and the contemplative life. Dover Publications, 2003.

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Western mysticism: The teaching of SS. Augustine, Gregory, and Bernard on contemplation and the contemplative life. Kegan Paul International, 2000.

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Butler, Edward Cuthbert. Western mysticism: The teaching of SS. Augustine, Gregory, and Bernard on contemplation and the contemplative life. Kegan Paul International, 2000.

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Butler, Edward Cuthbert. Western Mysticism: Augustine, Gregory, and Bernard on Contemplation and the Contemplative Life. Dover Publications, 2003.

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Western Mysticism: The teaching of Augustine, Gregory and Bernard on Contemplation and the Contemplative Life. Wipf & Stock Publishers, 2001.

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Butler, Edward Cuthbert, and Dom Cuthburt Butler. Western Mysticism: The Teachings of Augustine, Gregory and Bernard on Contemplation and the Contemplative Life. 2nd ed. Wipf & Stock Publishers, 2001.

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McGuire, Brian Patrick. Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.001.0001.

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This intimate portrait of one of the Middle Ages' most consequential men, delves into the life of Saint Bernard of Clairvaux to offer a refreshing interpretation that finds within this grand historical figure a deeply spiritual human being who longed for the reflective quietude of the monastery even as he helped shape the destiny of a church and a continent. Heresy and crusade, politics and papacies, theology and disputation shaped this astonishing man's life, and this book presents it all. Following Bernard from his birth in 1090 to his death in 1153 at the abbey he had founded four decades earlier, the book reveals a life teeming with momentous events and spiritual contemplation, from Bernard's central roles in the first great medieval reformation of the Church and the Second Crusade, which he came to regret, to the crafting of his books, sermons, and letters. We see what brought Bernard to monastic life and how he founded Clairvaux Abbey, established a network of Cistercian monasteries across Europe, and helped his brethren monks and abbots in heresy trials, affairs of state, and the papal schism of the 1130s. By re-evaluating Bernard's life and legacy through his own words and those of the people closest to him, the book reveals how this often-challenging saint saw himself and conveyed his convictions to others. Above all, the biography depicts Saint Bernard of Clairvaux as a man guided by Christian revelation and open to the achievements of the human spirit.
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Butler, Edward Cuthbert. Western Mysticism: The Teaching of Saints Augustine, Gregory and Bernard on the Contemplation and the Contemplative Life. Kessinger Publishing, 2003.

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Butler, Edward Cuthbert. Western Mysticism. Kegan Paul, 1999.

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Book chapters on the topic "Bernard, Contemplation"

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Bruun, Mette Birkedal. "Procession and Contemplation in Bernard of Clairvaux’s First Sermon for Palm Sunday." In The Appearances of Medieval Rituals. Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.disput-eb.3.1671.

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"Bernard Williams on the gods and us." In Religion and the Hermeneutics of Contemplation. Cambridge University Press, 2001. http://dx.doi.org/10.1017/cbo9780511612718.003.

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"La philosophie comme considération, la contemplation et ses moyens selon Bernard de Clairvaux." In Contemplation and Philosophy: Scholastic and Mystical Modes of Medieval Philosophical Thought. BRILL, 2018. http://dx.doi.org/10.1163/9789004379299_004.

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"Chapitre IV. Le troisième mets: de la considération spéculative à la contemplation bienheureuse." In Bernard de Clairvaux et la philosophie des Cisterciens du xiie siecle. Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.nutrix-eb.5.123572.

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Renevey, Denis. "The emergence of devotion to the name of Jesus in the West." In Aspects of knowledge. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9780719097843.003.0007.

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In this chapter Denis Renevey examines the ways in which writers in the Greek world and, later, western religious teachers used the name of ‘Jesus’ in contemplative practices, and offers ‘answers as to the way in which knowledge of the power of the name “Jesus” was appropriated for different purposes in the two differing Christian traditions, and according to distinct spiritual ideologies’. Renevey discusses the influence of Origen in the development of knowledge about the powerful potential of the name of Jesus and goes on to highlight the attachment to the name in Orthodox liturgical practice from about the ninth century, an attachment that in the fervency of its language anticipates western traditions of affectivity. Among western writers, Renevey focuses on Anselm of Canterbury and Bernard of Clairvaux, the former promoting affective use of the name in personal devotion, the latter in a communal monastic context, as part of a well-conceived devotional scheme.
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