Relevant bibliographies by topics / Of Clairvaux, Saint

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Of Clairvaux, Saint'

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

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Of Clairvaux, Saint.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Of Clairvaux, Saint"

1

McGuire, Brian Patrick. "Saint Bernard de Clairvaux. Pierre Aubé." Speculum 80, no. 3 (2005): 824–26. http://dx.doi.org/10.1017/s0038713400008022.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Knight, Hilary. "Saint Bernard of Clairvaux on Experience." Medieval Mystical Theology 24, no. 1 (2015): 59–79. http://dx.doi.org/10.1179/2046572615z.00000000032.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Swietek, Francis R. "Medieval Images of Saint Bernard of Clairvaux. James France." Speculum 84, no. 2 (2009): 428–30. http://dx.doi.org/10.1017/s0038713400018285.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Christopher Norton. "Medieval Images of Saint Bernard of Clairvaux (review)." Catholic Historical Review 95, no. 2 (2009): 326–27. http://dx.doi.org/10.1353/cat.0.0370.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Tyra, Steven W. "“Mary puts us all to shame”." Church History and Religious Culture 98, no. 3-4 (2018): 367–86. http://dx.doi.org/10.1163/18712428-09802002.

Full text
Abstract:
AbstractThis article examines Martin Luther’s interpretation of Saint Mary Magdalene throughout his career, from his Psalms lectures of 1513 to his sermons on John’s Gospel in 1529. In particular, it will be argued that Luther both adopted and reshaped the exegetical tradition flowing from the twelfth-century theologian, Bernard of Clairvaux. The final result was a Reformation reading of the Magdalene that was neither fully medieval nor “Protestant” as the tradition would later develop. Luther’s journey with the saint thus illumines his ambiguous place in the history of biblical interpretation
APA, Harvard, Vancouver, ISO, and other styles
6

Kucsa, Roman. "Between Ethics and Aesthetics: The "Aesthetic" Dispute between Bernard of Clairvaux and Suger of Saint-Denis." Aither 8, no. 15 (2016): 94–109. http://dx.doi.org/10.5507/aither.2016.006.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Feiss, Hugh. "The Difficult Saint: Bernard of Clairvaux and His Tradition.Brian Patrick McGuire." Speculum 68, no. 4 (1993): 1171–72. http://dx.doi.org/10.2307/2865563.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

LÁZARO PULIDO, Manuel. "Fuentes filosóficas de la «filosofía de la pobreza» en el pensamiento bonaventuriano." Revista Española de Filosofía Medieval 14 (October 1, 2007): 161. http://dx.doi.org/10.21071/refime.v14i.6246.

Full text
Abstract:
The poverty is a very present reality in the Franciscan life and in the thought of saint Bonaventure. It is a theological concept that influences also his philosophy. The poverty prepares for the philosophy (philosophical attitude) and is a metaphysical category. The philosophical attitude to the one that prepares the poverty for us knows a few sources of what we might be call a philosophy of the poverty. These sources deepen the Greek search of the philosophy across the Christian tradition: St. John Crisostomus, St. Augustine and St. Bernard of Clairvaux.
APA, Harvard, Vancouver, ISO, and other styles
9

Trémolières, François. "Simon Icard, Port-Royal et saint Bernard de Clairvaux (1608-1709). Saint-Cyran, Jansénius, Arnaud, Pascal, Nicole, Angélique de Saint-Jean." Revue de l'histoire des religions, no. 229 (September 1, 2012): 452–55. http://dx.doi.org/10.4000/rhr.7953.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Thouvenin, Pascale. "Simon Icard, Port-Royal et saint Bernard de Clairvaux (1608-1709). Saint-Cyran, Jansénius, Arnauld, Pascal, Nicole, Angélique de Saint-Jean." Revue des sciences religieuses, no. 89/1 (January 1, 2015): 113–15. http://dx.doi.org/10.4000/rsr.2517.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Dissertations / Theses on the topic "Of Clairvaux, Saint"

1

Icard, Simon. "Port-Royal et saint Bernard de Clairvaux (1608-1709)." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040278.

Full text
Abstract:
À Port-Royal, saint Bernard est considéré comme le « père » de la communauté cistercienne et comme « le dernier des Pères de l’Église », confirmant la doctrine de saint Augustin, « le plus grand des Pères ». L’étude de la source bernardine permet de comprendre l’unité de Port-Royal, notamment le lien entre vie monastique et augustinisme. Au XVIIe siècle, la postérité bernardine est portée par une tradition de vie (les réformes cisterciennes) et par une tradition écrite (la constitution, la traduction et la promotion de l’œuvre authentique de l’abbé de Clairvaux). Saint Bernard est l’une des ef
APA, Harvard, Vancouver, ISO, and other styles
2

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

Full text
Abstract:
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)
APA, Harvard, Vancouver, ISO, and other styles
3

Mellerin, Laurence. "De saint Bernard à la Bible, de la Bible à saint Bernard : un itinéraire de recherche." Thesis, Avignon, 2018. http://www.theses.fr/2018AVIG1184.

Full text
Abstract:
Sont d’abord rassemblées des études réalisées dans le cadre du projet BIBLINDEX, index en ligne des citations scripturaires chez les Pères de l’Église. Elles visent à renouveler l’historiographie de la réception des Écritures par l’analyse statistique. Les aspects méthodologiques – repérage, expression, délimitation, caractérisation, interrogation et visualisation – sont discutés, puis la méthode définie est appliquée à plusieurs corpus des premiers siècles : les œuvres d’Irénée, de Jérôme ; le livre de Qohélet lu par les Pères. Le corpus du « dernier » d’entre eux, Bernard de Clairvaux, fait
APA, Harvard, Vancouver, ISO, and other styles
4

Hummel, Regine. "Mystische Modelle im 12. Jahrhundert : "St. Trudperter Hoheslied", Bernhard von Clairvaux, Wilhelm von St. Thierry /." Göppingen : Kümmerle Verl, 1989. http://catalogue.bnf.fr/ark:/12148/cb35533948r.

Full text
Abstract:
Diss.--Neuphilologische Fakultät--Tübingen--Universität, 1989.<br>Contient de nombreux extraits du "St. Trudperter Hoheslied" en moyen haut allemand, de textes de Bernard de Clairvaux et Guillaume de Saint-Thierry en latin avec trad. et comment. en allemand. Résumé en allemand.
APA, Harvard, Vancouver, ISO, and other styles
5

Knight, Hilary. "Insights into the study of religious experience gained from a comparison of the accounts by Bernard of Cairvaux with accounts by modern experiencers." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683074.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Lavaure, Annik. "Ignoré, reconnu, pittoresque : Joseph, époux de Marie, dans l’art de Bernard de Clairvaux à Gerson." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040080.

Full text
Abstract:
À l’origine, l’iconographie chrétienne a été influencée par les textes apocryphes qui décrivaient Joseph sous un jour négatif. Dans les scènes de Nativités, il était le plus souvent relégué au registre inférieur, de petite taille, séparé de l’Enfant par la Vierge et semblait dormir. Parallèlement, le culte marial a occupé très tôt une place considérable dans la foi des fidèles et dans la vie de l’Église. Les hérésies récurrentes, contestant notamment la virginité de Marie, ont encore aggravé cette situation. Toutefois, Bernard de Clairvaux jugea que Dieu ne pouvait avoir choisi pour Elle et l’
APA, Harvard, Vancouver, ISO, and other styles
7

Cvetković, Carmen Angela. "Seeking the Face of God : a study on Augustine's reception in the mystical thought of Bernard of Clairvaux and William of St. Thierry." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1213.

Full text
Abstract:
The present thesis examines the way in which two twelfth century authors, the Cistercian monks, Bernard of Clairvaux (1091-1153) and William of St. Thierry (c. 1080-1148), used Augustine (354-430) in the articulation of their mystical thought. The approach to this subject takes into account the fact that in the works of all these medieval authors the “mystical” element is inescapably entangled with their theological discourse and that an accurate understanding of their views on the soul’s direct encounter with God cannot be achieved without a discussion of their theology. This thesis posits th
APA, Harvard, Vancouver, ISO, and other styles
8

Scarcez, Alicia. "La réforme musicale de saint Bernard: ses sources et ses enjeux." Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209590.

Full text
Abstract:
La thèse exploite, pour la première fois, d’exceptionnels manuscrits de l’office cistercien. Comprenant la liturgie cistercienne d’origine messine copiée vers 1136/1140, ces documents ont servi, quelques années plus tard, de brouillons à la réforme liturgique et musicale de Bernard de Clairvaux. Ils ont été partiellement biffés et grattés de façon à correspondre aux nouvelles normes cisterciennes.<p>La principale liasse d’épreuves bernardines, constituée des quelque 185 folios de l’antiphonaire 12A-B de Westmalle, constitue le socle de la thèse et la matière du tableau liturgique général prése
APA, Harvard, Vancouver, ISO, and other styles
9

Cerrini, Simonetta. "Une expérience neuve au sein de la spiritualité médiévale : l'ordre du Temple (1120-1314) : étude et édition des règles latines et françaises." Paris 4, 1998. http://www.theses.fr/1997PA040234.

Full text
Abstract:
La première partie de cette thèse contient l’édition critique de la règle de l'ordre du Temple (1120-1314), le premier ordre religieux-militaire de la chrétienté. L’édition du texte latin approuvé au concile de Troyes (1129), est suivie par celle de la version en langue d'oïl. Les deux éditions sont augmentées d'un apparat des variantes et d'un apparat des sources, ainsi que d'un glossaire. Un chapitre est consacré à l'analyse de la tradition de la règle et des statuts : on y trouvera une liste des mentions de ces textes dans des inventaires de bibliothèques médiévales, ainsi que le recensemen
APA, Harvard, Vancouver, ISO, and other styles
10

Grélois, Alexis Jean Manuel. ""Homme et femme il les créa" : l'ordre cistercien et ses religieuses des origines au milieu du XIVe siècle." Paris 4, 2003. http://www.theses.fr/2003PA040197.

Full text
Abstract:
Depuis le XVIIe siècle, les historiens débattent pour savoir quand l'ordre monastique de Cîteaux commença à accepter des religieuses et s'il le fit volontairemen. L'ordre fut d'abord conçu comme une société d'abbés et de moines, qui prônait de surcroît la ségrégation des sexes. Mais la conversion était alors avant tout une affaire de lignages et les moines blancs durent dès l'origine envisager des solutions pour permettre à leurs parentes d'entrer en religion, solutions extrêmement variées, avec des différences très importantes entre régions. Même Bernard de Clairvaux n'hésita pas à exercer un
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Of Clairvaux, Saint"

1

Women and Saint Bernard of Clairvaux. Cistercian Publications, 1989.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Medieval images of Saint Bernard of Clairvaux. Cistercian Publications, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Bernard of Clairvaux. Oxford University Press, 2000.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Colloque Bernard de Clairvaux (1990 Lyon, France, etc.). Bernard de Clairvaux: Histoire, mentalités, spiritualité. Éditions du Cerf, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Delacroix, Philippe. Vrai visage de Saint Bernard, abbé de Clairvaux. Nahan, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

A companion to Bernard of Clairvaux. Brill, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

The difficult saint: Bernard of Clairvaux and his tradition. Cistercian Publications, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Philbée, André. Saint Bernard de Fontaine, abbé de Clairvaux: Sa vie et sa spiritualité. Editions du Cerf, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Bernard. Bernard of Clairvaux: Selected works. Paulist Press, 1987.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Bernard. Bernard of Clairvaux: Selected works. HarperSanFrancisco, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles

Book chapters on the topic "Of Clairvaux, Saint"

1

Bruun, Mette B. "‘Un autre Saint Bernard’: Representing Bernard of Clairvaux in the Age of Louis XIV." In Resonances. Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.ritus-eb.3.4936.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Gajewski, Alexandra. "The Architecture of the Choir at Clairvaux Abbey: Saint Bernard and the Cistercian Principle of Conspicuous Poverty." In Perspectives for an Architecture of Solitude. Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.mcs-eb.3.1843.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

"Introduction: In Pursuit of a Difficult Saint." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.1515/9781501751554-005.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

McGuire, Brian Patrick. "The World after the Schism: One Thing after Another, 1140–1145." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0009.

Full text
Abstract:
This chapter studies how, in the years that followed the final departure of Saint Bernard of Clairvaux from Italy, he encountered what might be called “one damn thing after another,” the chaos that makes up the very stuff of history and human life. Probably during Lent of 1139, he faced his first challenge. His friend and later biographer, William of Saint-Thierry, sent him a brief treatise attacking the theology of Peter Abelard. Sometime between May of 1139 and June of 1140, Bernard composed a fairly lengthy treatise attacking what he considered to be the heresies of Abelard, concerning the doctrines of the Trinity and the Redemption. He addressed it to no less a person than Pope Innocent II, the very man from whom he temporarily had broken off contact because of Innocent's refusal to reinstate Cardinal Peter of Pisa. The Abelard affair thus forced Bernard to get back in touch with Rome and abandon the solitude he must have sought at Clairvaux after the death of his brother Gerard.
APA, Harvard, Vancouver, ISO, and other styles
5

"Bernard And William Of Saint Thierry." In A Companion to Bernard of Clairvaux. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004201392.i-406.23.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

McGuire, Brian Patrick. "Healing a Divided Church, 1130–1135." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0007.

Full text
Abstract:
This chapter describes how in the first years of the 1130s, Saint Bernard of Clairvaux became a European figure, involving himself in the ecclesiastical and secular politics of his time and influencing them to a greater or lesser degree. He dedicated himself to solving the perilous situation in which there were two popes at the same time in the Western Church. By 1138, he had been to Italy a number of times and had traversed what today is France. These journeys must have been grueling for an individual with gastric problems and with a firm commitment to the prayer life of the monastery. At the same time as Bernard missed the daily office, he was separated from the brothers he loved in Clairvaux, both his brothers in the flesh and his spiritual brethren, who looked to him for spiritual guidance and inspiration.
APA, Harvard, Vancouver, ISO, and other styles
7

McGuire, Brian Patrick. "Monastic Commitment and Church Politics, 1124–1129." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0005.

Full text
Abstract:
This chapter details how, until he left for Italy in the early 1130s and became involved in resolving the papal schism, Saint Bernard spent most of his time at his monastery of Clairvaux. The years before he dedicated himself to defending the papacy might at first seem rather tame by comparison with what came afterwards. But a closer look especially at the letters composed at this time shows that Bernard was already committing himself to causes that had nothing to do with Clairvaux or even with Cistercian monasticism. In 1127 or 1128, Bernard drew up a statement about how bishops should behave. It is possible to see the beginning of the polemic against abuse of office in the Church. What is remarkable here, however, is not Bernard's concern with the state of the Church. It is his public statement about what was happening in his own Cistercian Order.
APA, Harvard, Vancouver, ISO, and other styles
8

McGuire, Brian Patrick. "From the New Monastery to the Valley of Light, 1115–1124." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0004.

Full text
Abstract:
This chapter examines how Saint Bernard founded Clairvaux Abbey. Bernard's desire was to save souls by bringing them to the monastery and keeping them there. He confided that his only concern was “to have a mother's love for every soul.” The theme of motherhood returns time and again in Bernard's writings and shows his attention to his brothers. In the anecdotes about the beginnings of Clairvaux, it is possible to see who Bernard was becoming. The isolated figure of the New Monastery was now father abbot and mother caregiver of a community of men. He expected his foundation to grow and prosper, but he was also afraid of failure. Like every monastic founder from the Desert Fathers onwards, Bernard faced the possibility that his way of life would come to nothing. But Bernard was attached to a movement where the individual monastery gained sustenance from a network. Bernard takes his place here as part of a monastic institution.
APA, Harvard, Vancouver, ISO, and other styles
9

McGuire, Brian Patrick. "A Time of Hope and Change." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0002.

Full text
Abstract:
This chapter discusses how the world into which Saint Bernard of Clairvaux was born in 1090 was full of hope and promise. The search for intimacy would come to characterize Bernard's life and helps explain why he joined a monastery. At the same time, however, he benefited from other factors in creating his life. A few decades before Bernard was born, the Western Church had experienced the upheaval of what many history books call the Gregorian Reform. This movement can be called the first medieval reformation, for it brought about a genuine reformation or restructuring of the Christian Church. Bernard came to the monastery as an adult, and the new monasticism that he joined insisted on individual choice. In this sense, Bernard and his contemporaries would discover the meaning of Christianity as manifested in the words of Jesus, emphasizing the consent that comes from the heart instead of the gesture's symbolic assent.
APA, Harvard, Vancouver, ISO, and other styles
10

McGuire, Brian Patrick. "Introduction." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0001.

Full text
Abstract:
This introductory chapter provides an overview of Saint Bernard of Clairvaux, who almost defies characterization. Monk, abbot, adviser of kings and popes, author of some of the finest Latin prose to emerge from the Middle Ages, he was a man of many talents. At first glance he can seem abrasive, overconfident, and almost arrogant. But as this book shows, he is a point of departure for European culture in its search for faith, meaning, and community. Any history of Western Europe in the twelfth century has to include Bernard and his almost frenetic activities. Bernard deserves reevaluation as a person and participant in the history of Christian life and spirituality. His inner life and external actions illuminate his own time and provide a context for ours. In addition to his sophisticated theology, his moving sermons, and his influence among kings and popes, Bernard can plausibly be considered the first European. Through his vision and talent for inspiring people to work together, he helped build Christianity's first continent-wide monastic order, the Cistercians, whose monasteries extended from Ireland to Sicily and Norway.
APA, Harvard, Vancouver, ISO, and other styles
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography