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"A loose assemblage of sermons outside of the organized collections of Bernard's sermons treating themes of the life of desire, the true meaning of holiness, and the awakening of the spiritual senses in the search for God"--

Sermons for Autumn

Gertrud the Great (12561302) entered the monastery of Helfta in eastern Germany as a child oblate. At the age of twenty-five she underwent a conversion that led to a series of visionary experiences. These centered on ';the divine loving-kindness,' which she perceived as expressed through and symbolized by Christ's divine Heart. Some of these experiences she recorded in Latin ';with her own hand,' in what became book 2 of The Herald of God's Loving-Kindness.Books 1, 3, 4, and 5 were written down by another nun, a close confidant of the saint, now often known as Sister N. Book 5 details the sickness, deaths, and afterlife fates of various Helfta nuns, novices, and lay brothers, as witnessed by Gertrud in her visions. It also describes Gertrud's preparations for her own death and her predictive visions of her ultimate glorification in heaven. The Herald concludes with Sister N.'s personal account of her presentation of the whole book to the Lord at Mass, the welcome he gave it, and the privileges he attached to it.The Book of Special Grace, which mainly records the visions of Mechtild of Hackeborn, was probably compiled by Gertrud herself with the help of Sister N. Parts 6 and 7 recount the deaths of the abbess Gertrud and of Mechtild, her younger sister. As many passages overlap, sometimes verbatim, with corresponding chapters in book 5 of The Herald, a translation has been included for purposes of comparison.

Isaac of Stella was an English-born Cistercian who studied in the schools before entering monastic life and becoming abbot of Stella in 1147. His liturgical sermons inject a speculative philosophical inquisitiveness into imaginative meditations on scenes from Scripture. This present volume includes sermons 2755, along with three fragments. In these sermons, while treating biblical passages corresponding to the major feasts of the Christian calendar, Isaac tackles weighty dogmatic issues such as predestination, the problem of evil, and Christ's two natures.

Spiritual Friendship

Abbot of the Cistercian monastery at Perseigne, Adam was a 'director of souls' in the late twelfth century. By his letters he counselled clerics and kings, nuns and nobles with affection, respect, and candor. Because his monastery lay in Normandy, he enjoyed close ties with Norman England and acted as an adviser to the crusader-king, Richard the Lion-hearted. Yet this intimate of the high-born was himself the son of a serf.Nothing certain is know of the education by which Adam rose from the peasantry, but he is an example of the way in which a young man could improve his station by entering clerical life. After being ordained priest, Adam found favor at the witty and sophisticated court of the Countess of Champagne.In his letters, Adam reveals that at some point he began to seek a disciplined life of prayer and entered a monastery of cannons regular. Dissatisfied there, he transferred to a Benedictine monastery, and then to a Cistercian abbey, likely Pontigny. His final choice may have been guided in large part by his great personal devotion to the infant Jesus and to His Mother, the patroness of the Cistercian Order. Marian devotion had grown rapidly in the twelfth century and was echoed in secular life by the increasing chivalric regard for ladies which found its greatest expression at the court of Champagne. In several of his letters Adam speaks tenderly of the virtues and graces of Saint Mary, giving eloquent voice to the popular love and admiration which swept across western Europe in the twelfth century.

Guerric of Igny (d. 1157) ranks with Bernard of Clairvaux, Aelred of Rievaulx, and William of Saint Thierry as one of 'the four evangelists of Cîteaux'. Yet he is known only through these Liturgical Sermons and a scattering of historical references.Born probably at Tournai and educated in the humanities and theology at the noted cathedral school there, he visited the cistercian abbey of Clairvaux as a seasoned scholar, with no intention whatever of abandoning academic life for the cloister. Urged to stay by the always persuasive Abbot Bernard, however, 'without delay or looking back, the cleric became a monk, the master a schoolboy'.In 1138, again at Bernard's suggestion and despite his own protestations that he lacked the requisite wisdom and health, Guerric was elected as the second abbot of Igny, a daughter house of Clairvaux near Rheims. There he wrote the sermons which reveal the quality of his education, the profundity of his theology, and the pervasiveness of his cistercian spirit.The Liturgical Sermons of Guerric of Igny are published in two volumes: Book One contains Sermons 1-21; Book Two contains Sermons 22-54.

Guerric of Igny (¿1157) ranks with Bernard of Clairvaux, Aelred of Rievaulx, and William of Saint Thierry as one of 'the four evangelists of Citeaux'. Yet he is know only through these Liturgical Sermons and a scattering of historical references.Born probably at Tournai and educated in the humanities and theology at the noted cathedral school there, he visited the Cistercian abbey of Clairvaux as a seasoned scholar, with no intention whatever of abandoning academic life for the cloister. Urged to stay by the always persuasive Abbot Bernard, however, 'without delay or looking back, the cleric became a monk, the master a schoolboy.'In 1138, again at Bernard's suggestion and despite his own protestations that he lacked the requisite wisdom and health, Guerric was elected as the second abbot of Igny, a daughter house of Clairvaux near Rheims. There he wrote the sermons which reveal the quality of his education, the profundity of his theology, and the pervasiveness of his Cistercian spirit.The Liturgical Sermons of Guerric of Igny are published in two volumes: Book One contains Sermons 1-21; Book Two contains Sermons 22-54.

The Epistle to the Romans was a favorite text of medieval commentators, especially in an age concerned with the theology of grace. William of Saint Thierry's Exposition is a thoroughly monastic text. In it the twelfth-century monk is concerned, not with dialectic or scholastic disputation, but with something far more personal: humility of heart and the recovery of the image of God in fallen humankind. Only when a person is open to God's grace can growth occur. William is convinced of this. He hopes to convince us of it. He sings the praises of God's grace. He combs Scripture for insights on the workings of grace. Several times in the course of the commentary, he shifts from narrative to address God directly. In doing so, he adds a personal, intimate touch to a literary genre which was soon to become settled in the impersonal methodology of the Schools.