Like human life, the Catholic or universal Church is lived forward but understood backward. To appreciate the Church's past, however, does not require that we simply repeat it. Using such a framework, this book puts the present period of the Church in vast historical context. It traces how the Church came from the "community of unexpected persons" whom Jesus gathered around himself and was then shaped, over the course of centuries, by human decisions made in the Spirit. The Church's catholicity is seen to involve an ever expanding memory, embracing the immense richness of past and present times, places, and cultures, and at the same time an openness to assimilating, and possibly being transformed by, a future history in which God offers new possibilities. The book thus proposes that the Church's leadership would do well to nurture a renewed eschatological attitude that embraces a genuine openness to the newness and surprise of the future, leaving room not only for continuity but also for the important elements of change and transformation. For, what the Church is, only the entirety of its history will fully reveal.
Like human life, the Catholic or universal Church is lived forward but understood backward. To appreciate the Church's past, however, does not require that we simply repeat it. Using such a framework, this book puts the present period of the Church in vast historical context. It traces how the Church came from the "community of unexpected persons" whom Jesus gathered around himself and was then shaped, over the course of centuries, by human decisions made in the Spirit. The Church's catholicity is seen to involve an ever expanding memory, embracing the immense richness of past and present times, places, and cultures, and at the same time an openness to assimilating, and possibly being transformed by, a future history in which God offers new possibilities. The book thus proposes that the Church's leadership would do well to nurture a renewed eschatological attitude that embraces a genuine openness to the newness and surprise of the future, leaving room not only for continuity but also for the important elements of change and transformation. For, what the Church is, only the entirety of its history will fully reveal.
Bernard of Clairvaux, the twelfth-century monk who wrote that "Jesus is honey in the mouth, melody in the ear, a cry of joy in the heart," was both a mystic and a reformer. His writings reveal a mystical theology that Thomas Merton, a monastic heir to Bernard’s Cistercian reform, says "explains what it means to be united to God in Christ but (also) shows the meaning of the whole economy of our redemption in Christ." Critical of the monastic opulence of his times, Bernard exhorted his monks to consider that "Salt with hunger is seasoning enough for a man living soberly and wisely." Martin Luther believed that Bernard was "the best monk that ever lived, whom I admire beyond all the rest put together." Bernard's zeal and charisma led to the reform of Christian life in medieval Europe. Today it is reported that Pope Benedict XVI keeps Bernard's treatise Advice to a Pope close at hand for spiritual support. Honey and Salt is an original selection for the general reader of Bernard’s sermons, treatises, and letters.
On the anniversary of the dedication of the monastery church at Clairvaux, Saint Bernard spoke to the community to explain the meaning of the feast: “What sanctity can these stones have that we should celebrate their festival? They do indeed have sanctity, but it is because of your bodies. . . . Your bodies are holy because of your souls, and this house is holy because of your bodies.”The thirty-eight sermons in this volume carry forth this theme, revealing the holiness of the monastic life as monks alternate through the rhythm of the day and the year between the opus Dei and manual labor, journeying faithfully through life to death and the transitus to glory. The twelfth-century Ecclesiastica Officia of the Cistercian Order required abbots to speak formally to their communities in chapter on seventeen fixed days, mostly liturgical feasts. This volume witnesses to Bernard’s fulfillment of this requirement and includes sermons for the Assumption and Nativity of the Virgin and the Feast of All Saints, sermons devoted to the feasts of particular saints celebrated during the autumn months, sermons for the time of harvest, and funeral sermons that look forward to the eternal joy in the communion of saints.
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