Aelred of Rievaulx’s Doctrine on The Mirror of Charity ... · Spiritual Friendship, historical writings, and collections of sermons. Alas, these literary works did not accord him

Scientia Bedista, Vol. 4, March 2017

6

Aelred of Rievaulx’s Doctrine on The Mirror of Charity

Concealed as Spiritual Teachings in his Liturgical Sermons

(The First Clairvaux Collection): A Synthetic Analysis

Rev. Fr. Aelred U. Nilo, OSB

oveisalwaysproblematic.Further,tocommunicateinaforeignlanguage asidefrom your

mothertongueisalwaysariskbecausethespeakerandthe listener are eachsusceptibleto

misunderstanding.Misconceptionisalsoarisk in expressinglove,specificallytheChristian

love which Christianityhasalways beentryingtospread.Apparently“God’slove”or“Christianlove”

remains to bea foreignwordorphrase in spiteof theaccomplishmentsofglobalizationand the

advancementof technologies.Strangelyenough,Christianloveisnow proclaimed notonlyinthe pulpit

butalsoglobally anddigitally.Still,manycontinueto bealooforignorantofwhatit reallymeans.In

fact,itis always misunderstood and“themosttragictheologicalerrorofour dayisthebeliefthatlove

isthe chief attributeofGod...Godwhoisloveismalignedinthis centurybyrepresentingHim as

loving without anyregardforrighteousness.”1

ThreeyearsagoPopeBenedictXVIwrotehisfirstencyclicalDeusCaritasEst2ofwhich he

discussedthetruehumaninterpretationofChristianlove.ThissubjectofGod’scharityis thetopicof

thispaper.However,itispresentedfromtheperspectiveofamedievalauthor knownasAbbotAelred

ofRievaulx.Thisisalsothefirstandmajortheologicaldiscourse writtenbythislittleknown Cistercian

abbotatthebeginningofhisabbacy.Verycurious, indeed,thattwoauthorsfromdifferent periodsand

ecclesiasticalpositionshavewrittenaboutthe samevitalissuethathasalwaysbeen intenselyscrutinized

intheChristianworld.Butother thanthat,thecomparisonbetweenthesetwo prominentreligious

figureshavetoendheresince thisresearchwillexplicitlydealwithGod’slove accordingtoAelred’s

treatisecalledDeSpeculo Caritatis(TheMirrorofCharity).3Sowhatcanwe expectfromthismonk

andabbotof medievaltimes?

AelredofRievaulxisactuallyoneoftheimportantmedievalspiritualauthors.Someof his

spiritualwritingsare, in fact, readduring thecelebrationof theLiturgyof theHours (Office of

Readings).ButcreditshouldalsobegivenspeciallytohisworkcalledSpiritualFriendship.4 Hewas

recentlyre‐discovered bycontemporaryreadersbecauseinthisparticularwritinghe adaptedtheconcept

God is love” into“God is friendship.” Immediately, it finds itsniche in the realmofpopular

1 W. E. Best, God is Love (Texas, USA: W.E. Best Book Missionary Trust, 1986). Cf. also

http://www.webbmt.org/EngHTML2/God%20Is%20Love.htm 2 Latinfor“Godislove.”Firstencyclicalletterofthepope,givenonDecember25,2005. 3 Aelredi Rievallensis, De speculo caritatis, Ed. C. H. Talbot, CCCM 1, 5‐161 (Turnhout: 1966). Translation:

The Mirror of Charity, Trans. by E. Connor, Intro. and notes by C. Dumont, CFS 17 (Kalamazoo:

CistercianPublications,1990). 4 Aelred of Rievaulx, De spitiuali amicitia, Ed. A. Hoste, In Opera omnia, CCCM 1, pp. 279‐350. Translation:

Spiritual Friendship, Trans. by M. E. Laker, Intro. by D. Roby. CFS 5 (Kalamazoo, CistercianPublications,

1977).

L


7

psychologyespeciallyonhuman friendship.Now, readers recognizehimas the guruof“spiritual

friendship.”

Butunknowntomany,itwasAelred’streatiseonTheMirrorofCharity which shows himtobe

“besidesthemonastictheologian,aphilosopherwhocouldrival the Scholastics,anda monkspeaking to

Godinsublimeprayersand meditations.”5 Unlikethe othermedievalspiritual authorssuchasSt. Bernard

ofClairvauxorWilliamof St.Thierry,whatdistinguishesAelred fromthemishe never attended the

schools. 6Yethe lefta rich literaryheritagesuchashis treatisesonTheMirrorofCharityand

Spiritual Friendship,historicalwritings,andcollectionsof sermons.Alas,theseliteraryworksdid not

accordhimthesame recognitionasBernardof Clairvaux.Theydid,however,earnhimthename

“BernardoftheNorth.”

Curiously,itwasonlyintheearly1930’sthatinterestforanindepthstudyofhis writings

began. 7Among thecurrentand influentialcontributors toAelredian studieswereA. Squire, J.R.

Sommerdfeldt,F.M.Powicke,LouisBouyer,C.H.Talbot,E.Connor,M.L. Dutton,andC.Dumont

tonameafew.Intheirrespectiveinvestigations,analysesand translationsofAelred’sworks,C.H.

Talbotnoticed“thatAelred’sideashadchanged comparativelylittlewiththe passageoftheyears.The

thoughtsexpressedinpreviousworksre‐appearinanewsetting,morefullydeveloped,perhaps,and

moreclearlyexpounded.Buthis fundamentaloutlookremainedthesame.”8Itmeansthatduringthe

processoftranslating Aelred’s lastworktheDialogueontheSoul,9TalbotobservedthatAelredhad

consistently infused the same thoughtsorprincipleeven fromhisearlierwritings.Apparently,C.

Dumontalsoshares thesameopinionsaying,“Aelredneverputasidethisfundamentalteaching[Mirror

ofCharity] … EvenhistreatiseonSpiritualFriendshipandhisDialogueontheSoularesimplymore

fully developedchaptersofthissynthesis.”10ThesedocumentssuggestthatAelred’stheological doctrine

statedinTheMirrorofCharityinfluencedhissubsequentspiritualwritings.Howfarandhowdeephe

implantedhisdoctrineonhisotherwritingsremainstobeseenandstudied.

C.H.TalbotandC.Dumont’sobservationsstronglycaughtmyattentionand interest about

Aelred.Thus,followingtheirlead,IwrotethispapertoinvestigateAelred’sdoctrineon charity,how

heutilizedit,andtowhatextentandprofundityheinfuseditparticularlyinhis LiturgicalSermons

(TheFirstClairvauxCollection).Topursuethisendeavor,Istudiedand producedasynthesisof Aelred

doctrinefromhisMirrorofCharity.Then,Iemployeda syntheticanalysistoidentifythetheological

themesembeddedinhissermonsthatbearthe characterofhisteachingsoncharity.AlsoIprovided a

5 E.Connor,“Translator’sPreface”toAelredofRievaulx,TheMirrorofCharity.Trans.byE.Connor, Intro.and

notesbyC.Dumont.CFS17(Kalamazoo:CistercianPublications,1990),p.9. 6 Cf.C.Dumont,“AelredofRievaulx:HisLifeandWorks,”Intro.toAelredofRievaulx,TheMirrorof Charity,

Trans.byE.Connor,CFS17 (Kalamazoo,CistercianPublications,1990).Henceforthbecited asC.Dumont,

“AelredofRievaulx:HisLifeandWorks.”p.12. 7 Cf. J. R. Sommerfeldt, Aelred of Rievaulx: Pursuing Perfect Happiness (New York, The Newman Press,2005),

p.5. 8 C.H.Talbot,Intro.toAelredofRievaulx,DialogueontheSoul,Trans.withanIntro.byC.H.Talbot, CFS22

(Kalamazoo:CistercianPublications,1981),pp.24‐25. 9 Ibid. 10 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.33.


8

chronological accountonAelred’slife andworkstounderstandthecontext,thedevelopment, andthe

elementsofhisconceptoncharity (synchronicanalysis)andhowheappliedtheminhisLiturgical

Sermons(diachronic assessment).

My research, therefore,will introduce the readers toAelred’s lifeasamonk, whathehad

written,andunderstandhisteachingsoncharity.TheFirstChapter providesachronological overviewof

Aelred’slifeandworks.Theyhighlightthecrucialeventsthathaveshapedhis thoughtsasaperson,

asamonk,andasanauthor(thatis,asmonastictheologianandspiritual guide).Then,theSecond

ChapterpresentsthebasicdoctrineofAelred’sMirrorofCharityin systematicandanalyticalform.In

addition,thethreebooksthatcomprisehistreatisearedealt withinitsentiretytoestablishtheircrucial

relationshipsandbe abletoseetheprogressionsof Aelred’sthoughts.Inthatway,onewillhavea

graspofboth the theoreticalandpractical aspectsofcharity,and its finalobjective.TheThird

Chapter,conversely,gatherstheempirical evidence(literarydevices,terminologies,contextualmeanings

ofwords,phrasesandidioms) whichestablishesnotonlythepresenceofAelred’sfundamentaldoctrine

in his Liturgical Sermons but also indicates whether he deliberately infused it or subtly and

sophisticatedly concealedit. Intheprocess,asystemorstructurewasconfiguredthusfacilitatedthe

verifications ofproofsandevidences.Asaresult,itunveiledtheconcealeddoctrine,whichservedasa

matrixofAelred’sspiritualteachings.

Forthepurposeofliteraryanalysis,IreferredprimarilytothecriticaleditionsinLatin textsof

TheMirrorofCharityandLiturgicalSermons.ButinwritingthispaperIcitedthe Englishtexts

translationswithannotationsbyE.ConnoronDespeculocaritatis(TheMirrorof Charity)andbyT.

Berkeley and M. B.Pennington respectively on the first part of Sermones IXLVI: Collectio

Claraevallensisprimaetsecunda(TheLiturgicalSermons:TheFirstClairvaux Collection),sincethey

havefollowedthesametechnicalparagraphingandnumberingofthe criticaleditioninLatin.These

thenaresupplementedbyC.Dumontinhisintroduction to E.Connor’sEnglishtranslationTheMirrorof

Charity.AsfortheEnglishtranslationofThe First ClairvauxCollection,M.B.Penningtonisnot only

one of the translatorsbutalsoheprovided an introduction to it. Inaddition, IalsoconsultedD.

Pezzini’sItaliantranslationLoSpecchio dellaCaritàwithhisintroduction.

Aelredasliteraryauthororspiritualwriter,infact,havepricelesswisdomandknowledge to

offerspeciallyonChristianspiritualityandlove.HisfirsttreatiseonThe Mirrorof Charity already

explainedtheconceptofGod’sloveorChristiancharitywhich thecurrentPopeistrying toexplain.He

alreadydealt with the perennialproblemofunderstandingChristianloveduring his time rationally,

sensibly,andinalanguagethateventheordinarypeoplecouldunderstand. He wroteanalyticallyand

explainedhis thoughtsnotonlyasa theologianbutalsoas awise pedagogue.Thathe, in fact,

persistently instilledhisprincipaldoctrine (God is love) inhis writings especially inhis sermons

demonstrateshisconsistency,stability,andconvictionwhich characterizedapersonofdeepspirituality

andwisdom.

Inmy research, I have read and encountered severalworksof contemporary scholars and

religiousauthorswhohavealreadyusedandmadeanindepthstudyofhis works.Itisa good sign

thatindeedAelred,themedieval theologianandspiritualguide, couldprovidetheanswerto thespiritual

dilemma (misunderstandingofChristianlove)thatperenniallyafflictsourpresent time.


9

ABRIEFACCOUNTOFTHELIFEANDWORKSOFAELREDOFRIEVAULX

1. ACHRONOLOGYOFAELRED’SLIFE

Aelredwasbornaround1110atHexham,Northumbria,duringtheearlyperiod ofthe Gregorian

reformwhenclericalcelibacywasnotyetfullyenforced.11Hisancestorswere marriedpriestsand

caretakersofSt.Cuthbertwhoserelichasbeencarried fromLindisfarneto Chester‐le‐Streetbeforeit

wasfinallysettledatDurhamaround995.12Hisgreat‐grandfather Alfredhadbeenknownaslarwa(a

teacher)ofmusicandlettersattheboys’schoolat Durham.13HisgrandfatherEilafinheritedthe living

of Hexhamandproceededtopassitonto hisownson,alsonamedEilaf,the fatherofAelred.During

thosedaysthecareerofamarried priest,particularlybeforeAelred,did notcarryasocialstigma.

AstheGregorianreformwasbeingimplementedAelred’sfatherdecidedtoleavehis prebendat

St.Cuthbert’sshrineinDurhamandretiredatHexhamaround1083.14Nevertheless, hecontinuedhis

ministration simplyasacurateand livedon the prebendgranted toHexhamby the firstNorman

ArchbishopThomasofYork.However,by1113thesecondArchbishop ThomasII,whowasappointed

in1108,putHexhamunderthecaresofcanonsthusleaving Eilafjustenoughrevenuetomeethis

needs.Thenin1138Eilafmadehisdeathbedprofession asamonkofStCuthbert,witnessedby

AelredwithhisbrothersSamuelandEthelwold.By thistimeAelredwasalreadyamonkforsome

yearswhilenothingcanbesaidfurtherregardinghistwobrothers.15

CertainlyAelred’sancestryhasinfluencedhischaracterasachildandhas beenfairly exposedto

theecclesiasticalaffairsofhisfather.Assuchhewasawarethathecouldnotbea marriedpriest

likehisfather,grandfatherandgreat‐father.16

On thepositive sidehis family hadprovidedhim agood educational foundation, cultural

background,andChristianupbringing.Undersuchcircumstancesit mayhave beenhisfatheror his

uncleAldred,ahighlyregardedscriptureteacher atDurham,whotaughthimthelovefor learning.17It

islikelyalsothathis family’ssocialconnectionsledhimtotheScottishroyal courtin1124whenhe

wasaboutfourteen.

11 Cf. M. B. Pennington, Intro. to Aelred of Rievaulx, The Liturgical Sermons. The First Clairvaux

Collection,Trans.byT.BerkeleyandM.B.Pennington,CFS58(Kalamazoo,CistercianPublications, 2001),p.

9. 12 Cf.Squire,A.AelredofRievaulx:AStudy(London,SPCK,1981),pp.5‐11.Henceforthbecitedas A.Squire,

Aelred:AStudy. 13 Cf.Ibid.p.6. 14 Cf. D. Roby, Intro. to Aelred of Rievaulx, Spiritual Friendship, Trans. by M. E. Laker, Intro. by D. Roby,

CFS5(Kalamazoo,CistercianPublications,1977),p.4. 15 Cf.A.Squire,Aelred:AStudy.p.10. 16 Cf. M. L. Dutton, “Aelred’s Historical Works: A Mirror for Twelfth‐Century England,” Intro. to Aelredof

Rievaulx:TheHistoricalWorks,Trans.byJ.P.Freeland,EditedwithIntro.andAnnotations byM.L.Dutton,

CFS56(Kalamazoo,CistercianPublications,2005),p.3. 17 Cf.A.Squire,Aelred:AStudy,p.12.


10

UnderthecareofKingDavidI(1124‐1153),Aelredspenthisadolescent years withthe company

ofHenry, theking’sson,andSimonandWaldef,theking’sstepsonswhobecamehis friendsand

models.18Growingupwiththeroyalhouseholdbecamehisnaturalenvironment wherehelearnedand

absorbedthecourtly valuesandformation.“Therehehadtheopportunities todevelopthoseemotional

andprofoundfriendships…withthemostimportantandcivilized peopleinthekingdom.”19Itwas also

atthistimethathisinnateknackfororganizationand publicrelationswasrecognized.Hisbiographer,

WalterDaniel,underlinedhiscourtly postas dapifersummus20whichA.Squireinterpretedasa function

thatentailstactand gentleness.21In otherwords,hewasassignedas royalstewardbecauseofhis

remarkableabilityforlookingafter thewell‐beingofothers.

When Aelredwasabouttwenty‐four(1134)hewassentbyKingDavidtoYork concerninga

disputebetweenArchbishopThurstanandthebishopofGlasgow.22Thismission changedthecourseof

hislifefrombeingaroyalservanttospiritualpastor andauthor.Afterhe accomplishedhisofficial

businessatYork,hespentthenightat thecastleofWalterEspec,at Helmsley,thenvisitedthe“white

monks”ofRievaulxthefollowingdayandwasdeeply attracted bywhathesaw.Butonlythedayafter

hisfirstvisithe“abruptlydecidednottoreturntothe king’scourt,buttostaywiththemonks.”23

Fromthatmomenthecommencedtolivehislife asaCistercianmonkandrenouncedhispromising

careerattheroyalcourt.

ForthenexteightyearsAelredimmersedhimselfwithalifeofprayer,monastic educationand

disciplineofCistercianlife.Undoubtedly,hehadexperiencedthesevereand roughlaborofmonastic

communityasopposedtohisdelicatelifestyleattheroyalcourt.But inthemidstofthesechallenges

hedevelopedadeepspiritualunderstandingandtheologyofthecrossofChristfromtheviewpointof

Cistercian tradition.During these formativeyears,A. Squire insightfullydepictedAelred’s steady

assimilationofCistercianmonasticvalues.

Aelredfound,ashehadatcourt,theprospectofhisfellowswhollyabsorbingand instructive,

whetherhehadtheoccasiontospeaktothemormerelyobservedthemmovingin silenceabouttheir

dutiesinhouseorchoir.Theyservedhimforlandscape,andnotonlydidhemakenewfriendships

among them, but from them, especially from AbbotWilliam and the foundermembers of the

community,heabsorbedthatextraordinaryhomogeneityofoutlook whichmusthavemadetheRievaulx

AelredknewsomanifestlyadaughterofClairvaux.24

SuchspiritualadeptnessandremarkablezealformonasticlifeAelredmanifestedbefore his

communitydidnotgounnoticed.AbbotWilliam,fromwhomhereceivedhisformation, recognizedhis

illustriousbearingandadministrativeastuteness.Hewasthereforegivena diplomaticchargetoRome

18 Cf.Roby,Ibid.p.5. 19 Ibid.p.6. 20 Cf.Ibid.p.6.Cf.alsoWalterDaniel,LifeofAelredofRievaulx,Trans.byF.M.Powicke,Intro.by M.L.

Dutton,CFS57(Kalamazoo:CistercianPublications,1994),p.91. 21 Cf.A.Squire,Aelred:AStudy,p.14. 22 Cf.Ibid.p.19. 23 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.26. 24 A.Squire,Aelred:AStudy,p.20


11

around1142torepresenttheCisterciansabbeysofYorkshireonthe questionofthedisputedelection at

York.Byluckychance,however,hetookthisopportunity topassbyClairvauxconceivablynot only

togettheletterofBernardforthePopeInnocentIIbutcertainlytomeethimaswell.“There hewas

entrustedwithsomelettersSaintBernardhad writtentothepope.Bernard’sLetter347presentstothe

popesomevirisimplices,amongwhom wecanrecognizeAelredandtheothermonks delegatedby

theirsuperior.”25Chancesare Aelred andBernardmusthavemeteachotherduringthisvisit.

ThejourneytoRomeaffordedAelredavisitnotonlytoCîteauxbutalsoClairvaux wherehe

musthavetakenthechancetomeetBernardpersonally.26Theencountermusthaveleft suchadeep

impressiononBernardthathesentaletter toAelredencouraginghimtowrite what willbecomehis

treatiseonTheMirrorofCharity.CuriouslythetriptoRomeonlymadealittleimpressiononAelred

forhenevermentioneditinhisworks.27Whenhereturnedfrom Rome,hewasappointedanovice

master.Withinthisperiod,Aelredmusthavestartedto organizehisnoteswhichhecouldhavepossibly

givenasshortconferencesforhisnovices.In fact,C.Dumonthasobservedthatperhapsthedialogue

withthenovicefoundinBookTwoof TheMirrorofCharitycouldrefertothisperiod.28The

following year (1143) he became the Abbot of the new monastic foundation at Revesby, in

Lincolnshire.

However,Aelred’sabbacyatRevesbylastedonlyforfouryearsbecausehewas summoned

backatRievaulxin1147.ItsformerabbotMauriceresigned and Aelredwaselected toreplacehimas

the thirdAbbotofRievaulx.Duringhis termforalmost20years,the communitymembershad

multipliedtohundreds.J.R.SommerfeldtnotedthatAelred“sawthe growthofhiscommunityfrom

somethreehundredmonkstoperhapsmorethansixhundred.In additiontohisresponsibilityforall

thingsspiritualandmaterialatRievaulx,AelredwasobligedtoattendtheGeneralChapter,theannual

meetingofallCisterciansabbotsatCîteaux,andto conductanannualvisitationofeachofRievaulx’s

fivedaughters’houses.”29Furthermore,C.H. Talbotpositivelycommented,“Thoughthisextraordinary

expansionmighthavebeenfraughtwith greatdangerunderanyordinarygovernment,underAelredthe

originaldisciplineandfervorof theOrderweremaintained.”30

DespiteAelred’sdeterioratinghealthcausedbyarthritisandkidneystones,31he continued to

writewiththeaidofhisever‐faithfulbiographerWalterDaniel.InJanuary12,1167 Aelred’s sickly

bodyexpiredintheinfirmarysurroundedbyhismonks.

2.THEWRITINGSOFAELREDOFRIEVAULX

Theupbringing,instructionsandexperiencesofAelredservedasthematrixofwhathe authored.

Ittookatleasteightyearsofmonastictraining(alifeofprayer,workandstudy) beforeheformally

25 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”pp.27‐28. 26 Cf.M.B.Pennington,Intro.toTheLiturgicalSermons,p.11. 27Cf.Roby,Ibid.p.9. 28 Cf.C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.29. 29 J.R.Sommerfeldt,AelredofRievaulx:PursuingPerfectHappiness,p.2. 30 C.H.Talbot,Intro.toAelredofRievaulx,DialogueontheSoul,p.7. 31 Cf.J.R.Sommerfeldt,AelredofRievaulx:PursuingPerfectHappiness,pp.3‐4.


12

writeswhatwouldbehisfirsttheologicaltreatise.Hecouldhavealready beenjottingdownhisnotes

(spiritualand theologicalreflections)beforehistriptoRomeand whenhemetBernardhehad confided

themtohim.Whenhereturnedfromhismissionand wasappointedanovicemasterhereceiveda

letter32fromBernardwhereitwasstated:“I commandyou…nottoputoffjotting[something]down

ontheexcellenceof charity,itsfruit anditsproperordering.”33Asaresult,aformalwrittenwork

calledTheMirrorofCharitywas born.Itsfinalredactioncouldbedatedbetween1142‐1143.

Already inhis treatiseon charityAelredhave indicatedhisdesire towrite somethingon

friendship.Hewrote,“Butwhatismoretranquil…thantoloveandbeloved?Ifthisisin Godand

forGod Idonotdisapprove;on thecontrary Ientirelyapprove….Ofcourse,we shallwrite

elsewhereaboutthatendearmentwhichexistsbetweengoodpersons.”34Thesewords certainlybringsto

mindtheprologueonSpiritualFriendshipwherehesaid,“WhenIwasstill justaladatschool,…I

gavemywholesoultoaffectionanddevotedmyselftoloveamidthe waysandviceswithwhichthat

ageiswonttobethreatened,sothatnothingseemedtome moresweet,nothingmoreagreeable,

nothingmorepractical,thanto love.”35Hisgeneralconcept onspiritualfriendshipinfactwasalready

laidoutin BookThreeofTheMirrorofCharity wherehesaid:

Itisnomeanconsolationinthislifetohavesomeonewithwhomyoucanbe unitedby an

intimateattachmentandtheembraceofveryholylove,tohavesomeoneinwhomyourspirit mayrest,

towhomyoucanpouroutyoursoul;

…youmayspeakwithhimalone…youalonemayreposewithhimaloneinthe embraceof

charity,thekissofunity,withthesweetnessoftheHolySpiritflowingbetween you. Stillmore,you

maybesounitedtohimandapproachhimsocloselyandsomingleyouspirit withhis,thatthetwo

becomeone.36

ItsuggeststhatwhilewritingandgatheringhisnotesonTheMirrorofCharityAelredis already

lookingforwardtocomposehisdoctrineonspiritualfriendship.Itcouldbethatduring thosetwo

yearsasanovicemasterhehave alreadystartedwritingabout itand taught it tohis novices.

However,whenhebecameabbotofRevesby(1143‐1147)and,then,atRievaulx(1147‐1167)heset

asidehisplanofexpoundingitandwasabletoresumeworkingonitprobablyby 1164.Itwouldbe

safe,therefore,tosaythatthe“SpiritualFriendship”finallytookitsfinal formbetween1164‐1167.

Aelred’sspiritualandpastoraldutiesasabbotdidnotconstricthimtoserveonlyhis community

andtheCistercianorder.Onthecontrary,hispositionmadehim aprominentfigure bothinthe

ecclesiasticalandpoliticalaffairs.His“influencewithKingHenryofEngland (1154‐1189)was…one

32 Cf.Roby,Ibid.p.9. 33ALetterofBernard,AbbotofClairvaux,toAbbotAelred.TheletterappearsinEnglishaspartofE. Connor’s

TranslationofTheMirrorofCharity,CFS17(Kalamazoo,CistercianPublications,1990),p. 71. 34 Aelred of Rievaulx, The Mirror of Charity, Trans. by E. Connor, CFS 17 (Kalamazoo, Cistercian

Publications, 1990), p. 128. Henceforth, be cited as Mirror of Charity Bk 1.25.71 followed by the page

onE.Connor’stranslation. 35 AelredofRievaulx,SpiritualFriendship,Trans.byM.E.Laker,Intro.byD.Roby,CFS5(Kalamazoo, Cistercian

Publications,1977),p.45. 36 MirrorofCharityBk3.39.109,pp.296‐298.


13

ofthemajorfactorsintheking’sdecisiontosupportPopeAlexander IIIagainsttheanti‐popeVictor

IV in theschismof1159.…Thepoliticaltensionthatplague theborderlandsbetweenEnglandand

ScotlandalsosawAelredplayingtheroleof peacemaker.”37

Consequently,hisinvolvementwiththesemattersformedthebasisforhishistorical writings.

Buthedidnotwritehistoryforthesakeofitbutrathertothehonorthekingsof Englandandalso

tochronicletheEnglishsaints.M.L.Duttonaptly describestheseven historicalworksofAelredin

thefollowingwords:

Theyseektoexplorethepastasaguideforthepresentandassuranceofthefuture.All the

sevenworks–LamentforDavid,KingsoftheScots(1153),TheGenealogyoftheKings of the

English(1153‐1154),TheLifeofSaint Edward,KingandConfessor(1162‐1163),The Battle ofthe

Standard(?1153‐1154),TheLifeofNinian(?1115‐1160),TheBookoftheSaints ofthe Churchof

Hexhamand theirMiracles (?1154‐1155),andACertain Wonderful Miracle (1158‐1165)–concern

peopleandeventsinthepastandpresentofBritain,mostlyinScotlandandthe NorthofEngland.38

Thesehistoricalworksmoreoverwereembeddedwithspiritual teachingsby highlighting the

virtuousconductandfaithofboththekingsandthesaints.Clearlythehistoricalaccountof theKings

wasaimedtoinspirethekings’successors.Thehagiographicalaccountsonthelives oftheEnglish

saints,ontheotherhand,weremeanttoedifyboththeScotsandEnglishin theirChristianfaith.

OtherspiritualwritingsofAelredare:“OnJesusattheAgeofTwelve”(1153‐1157), dedicated

toIvoofWardon.OnthislittlebookhemadeanexpositiononLuke'sgospelaccount onthefinding

oftheLordJesusinthetemple.Its literalandallegoricalinterpretationismeant toleadthereaderto

alifeofprayer.Healsowrotethe“LifeofRecluses”(1158‐1160)forhis oldersister,whorequested

aruleforherchosenlifeasareclusenun.Hislastworkisthe “DialogueoftheSoul”(1163‐1166),

whichaccording tohisbiographerWalterDanielwas left unfinished. 39HoweverC.H.Talbot’s

examinationontheconcludingparagraphssuggeststhat Aelredhadactuallycompletedhistask.40Inthis

bookhemadea studyonthenatureofthesoul anditsrelationtothebodyandtoGod.

InadditiontoAelred’sspiritualandhistoricalwritings,healsospentconsiderabletime writing

lettersandcomposingsermons.Duringhistwenty‐year termasAbbotofRievaulxhe hadpreached

manytimesnotonlyinhiscommunitybutalsoinothermonasteriesand significant ecclesialgatherings.

WalterDanielmentioned that therewerearound twohundredsof them 41 but since theywerenot

compiledthereforemanywerelost.Presentlyacriticaleditionofthe abbot ofRievaulx’ssermonsis

nowpublished.In1989,GaetanoRacitipublishedthefirstpart ofthe firstvolume,whichincludes,in

fact,twocollectionsofAelred’ssermons:theFirstand Second CollectionofClairvaux.42

37 J.R.Sommerfeldt,AelredofRievaulx:PursuingPerfectHappiness,p.2. 38 M. L. Dutton, “A Mirror for Twelfth‐Century England,” The Intro. to Aelred of Rievaulx: The Historical

Works,Trans.byJ.P.Freeland,CF56(Kalamazoo:CistercianPublications,2005),p.9. 39 Cf.WalterDaniel.LifeofAelredofRievaulx,p.121. 40 Cf.C.H.Talbot,Intro.toAelredofRievaulx,DialogueontheSoul,p.8. 41 Cf.WalterDaniel.LifeofAelredofRievaulx,pp.121‐122. 42 Cf.M.B.Pennington,Intro.toTheLiturgicalSermons,p.13.


14

THEMIRROROFCHARITYBYAELREDOFRIEVAULX

1.OVERTUREOFTHETREATISE

1.1.TheOriginandCircumstances

ThebasisofAelred’s treatiseonTheMirrorofCharity isboth fascinatingandenriching

especiallywhentheeventsandthecircumstancessurroundingitsbeginningareexplored.The lifeof

Aelredunquestionablyprovidedussomecluetothe“how”and“why”hisfirstliterary workdealtwith

thethemeofcharity.However,historicaldatashouldnotonlybethesourceto understandhismotive.

Rather a logicaldeductionon the eventsofhis life andon the treatise itself,which is also

autobiographicalinsomesense,shouldalsobetakenintoaccount.For instance,inTheMirrorof

CharityonBookOnechapter28,hegaveatestimonialaccountof hisconversionandinnerstruggle

thatpointtothemotiveofhisbecomingamonk.

Ihavewanderedtheworldand[perused]thosethingsintheworld…IntheseIsought rest

formyunhappysoul…SoIinterrogatedmyself:whoamI,whereamI,whatkindof personamI?

Ishuddered,myLord,andtrembledatmyowneffigy.Iwasterrifiedatthe loathsomeimageofmy

unhappysoul…Observingcertainthingsaboutme,butignorantof whatwasgoingoninsideme,

peoplekeptsaying:‘Ohowwellthingsaregoingforhim!Yes, howwell!’Theyhadnoideathat

thingsweregoingbadlyformethere,wherealonetheycould gowell.Verydeepwithinmewasmy

wound,crucifying,terrifying,andcorruptingeverything withinmewithanintolerablestench.Hadyou

notquicklystretchedoutyouhandtome,O Lord,unabletoenduremyselfImightperhapshave

resortedtotheworstremedyofdespair.43

WhatAelreddescribedabove,inapoeticandprayerfulstyle,wasprobablywrittenbefore he

wassenttoRomein1142.Notablyatthisstageofhislifehealreadydemonstratedhis gift for

writingthatbetraystheexaggeratedplea hewrotetoBernardwheninhisletterhesaidthat hewasnot

onlyinexperiencedinwritingbuttongue‐tiedaswell.44Thisisunderstandablesince he wantedtoelicit

a senseofmodesty andhumilitybefore aprominentpersonwho is noneother thanhisAbbot

immediate.Indoingsoheunderplayedhiscapacitytowritewhileatthesame timehadmanagedto

exercisehumilityforbeingamonk.Hemaynotbelikehispredecessors suchasBernardorAnselm,

butcertainlyhewasaletteredman.

Abookwasdedicatedtohiminwhichtheauthor,Laurence,aDurhammonkwhohad known

hisfatherEilaf,declaresheisawarethatAelredis“accustomedtohaveacarefor letters.”Thetruthof

thisisverifiedbyAelred’sownadmissionthatitwasinhisyouththathe cametoknowandadmire

Cicero’sdialogueOnFriendship,notakindofbookthatagenuinely illiteratemanwouldbeable even

toread,muchlesstoenjoy.45

43 MirrorofCharityBk1.28.79,pp.133‐135. 44 Cf.C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.73. 45 A.Squire,Aelred:AStudy,p.14.


15

ItwasnotedalreadythatAelredwaseducatedbyhisfamilyandinthecourtofKing David

whenheenteredRievaulxin1134.Hisinstructiondidnotceasewhenheservedas stewardforthe

royalcourt.Theking“adoptedAelredintotheroyalhouseholdandhadhim broughtupwithhisson

Henry,andhistwostepsons,SimonandWaldef.”46Asidefromthe factthathehadtheguardianship

ofthekinghe alsobenefitedfromtheeducationoftheking’s threesonswhoeventuallybecamehis

friends.Theseexperiences,trainingsandeducationhehad attheroyalcourtwithoutadoubtbecame

apparentinhisbearingandattitudes.Thus,whenhe joinedthecommunityatRievaulx,“hisquick

graspsofaffairs,hisadministrativeabilityandhis consummateprudencegainedtheconfidenceofhis

Abbot.”47Consequentlyhewas senttoRome in1142and“toallintentandpurposes,Aelred’smission

wassuccessful.”48Itwasatthis journey thatAelredwillbeinitiatedasanauthor.Althoughhis

theologicalandspiritualwritings wererootedinhismonasticformationandexperience,hehaddealt

withuniversalthemesthat havesurpasseditsintendedaudience.

WhenAelred encounteredBernard at that fatefuloccasion amutual admiration couldhave

transpired for the latter encouraged the former to continuewith hiswriting. Bernard must have

recognizedthetalentofAelredbecauseheimmediatelytooktheopportunityandaskedhim“to write...

something…inreplytothecomplaintsofcertain[monks]whoarestrugglingfrom moreremissto

stricterways.”49AtthetimeofthefoundationofRievaulxtherewasaconstant influxofcandidatesto

CistercianmonasticlifeinEngland.“Buttheinvasionofblackmonks andCanonsRegularsoon

provokeddifficulties…Themonksandcanonswhohadbeenformed inalessrigorousdisciplinethan

thatofCîteaux…objectedthattheCistercianobservancewas physicallytoohard.Accordingto

them,excessiveausteritywasanobstacletothefree flowering ofalifeofcharityandcontemplation.”50

Bernardwasawareofthiscriticismsoheasked Aelred towriteatreatisetocleartheissueoftheir

objection.51

Bernard’slettertoAelredwasnotsimplyanorderbutmoreofacommandwith urgency.“It

isgenerallyassumedthatthistaskwasgiventoAelredwhenhestoppedat Clairvauxonhiswayto

Rome.”52IntheletterthethemethatAelredshouldtalkaboutwas alreadyoutlinedincludingthe

suggestedtitle.

Icommandyou…nottoputoffjotting[something]downontheexcellenceofcharity, itsfruit

anditsproperordering.Thusinthisworkofyoursletusbeabletoseeasinamirror whatcharity

is,howmuchsweetnessthereisinitspossession…and…whatkindof discretionshouldbeshown

initspractice.

46 Ibid.p.12. 47 C.H.Talbot,Intro.toAelredofRievaulx,DialogueontheSoul,p.6. 48 M.B.Pennington,Intro.toTheLiturgicalSermons,p.10. 49 “Bernard’s letter to Aelred,” The Mirror of Charity, Trans. by E. Connor, CFS 17 (Kalamazoo, Cistercian

Publications,1990),p.69. 50 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.28. 51 Cf.“Bernard’slettertoAelred,”TheMirrorofCharity,p.69. 52 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.57.


16

Yet tospareyourmodesty, let this letterbeplacedat thebeginningof thework,so that

whateverintheMirrorofCharity(forwearegivingthebookthistitle)maydispleasethe readermay

beattributednottoyou…buttome,whoobligedyouagainstyourwill.53

OutofobedienceAelredcameupwithatreatisecalledTheMirrorofCharity.Inithe logically

expressedhisthoughtsoncharityanddevelopeditbasedonwhat he experienced, understood,andlived

asaCistercianmonk.Hisdiscourseprimarily addressedthecriticismof hisbrothermonkswhowere

protestingagainsttheharshnessoftheCistercianobservance.He acknowledgedtheirgrievancesbutat

thesame timecorrectedtheirmisconceptionespeciallythat ofcharity,whichtheyaccusedtohave

alreadybeenspoiltby theseverityof their life.Herehesagaciouslydealt theissuebynotonly

sheddinglightonthereasonandnatureoftheirdifficultiesbutalso,asaresult,justifiedtheascetical

practicesof theOrder.Herehe cameupwith a synthesisofhis theologyon charity thathad

influencedhislaterworks.

Theuniversalcharacter,literaryingenuityandtheologicalprofunditythatcharacterizedAelred’s

treatiseeventuallyearnedhimthetitle“BernardoftheNorth.”IndeedtheMirrorofCharity“showsus,

besidesamonastictheologian,aphilosopherwhocouldrivaltheScholastics,andamonkspeakingto

Godinsublimeprayersandmeditation.”54Inthefinalanalysis,itishisconsumingdesiretoexpress

histhoughtsinsimpleyetsophisticatedgenrethatobligedhimtointegratehispersonalissuesinto

theologyandlife.

1.2.TheStructureandLiteraryStyle

TheMirrorofCharityisdividedintothreebooks.BookOnehas34chapters,BookTwo has

only26whileBookThreeiscomprisedof40chapters.These threedivisionscouldbe summarizedin

threegeneraltopicsthatcorrespondtoeach bookrespectively:thenatureof charity,themonastic

disciplineandcharity,and thecompletionofpeace in thepracticeof charity.Under these three

headings,Aelredconstructedhis treatisetoexplainwhatcharityisfrom thescripturalandanalytical

perspectiveparticularlyonthefirstbook.Histreatmentonthe secondbookhoweverisveryapologetic

andexistential.Thenhesoundsmorepastoraland psychologicalinthethirdbookwhereeschatology

isintheforeground.Heremindsthereader thatperfectionofcharityisinandwithGod.OfthisC.

Dumontremarked,“Ifwewishto transposethistwelfth‐centurymonasticintocontemporarywords,we

havethebestchanceof recapturingitsmovement,method,andresultsintheterminologyofexistential

phenomenology.”55

Theprogressionfromthetheologicalconceptofcharity(BookOne)toitsapplicationin the

monasticlife(BookTwo)andthencetoanewinterpretationofcharitythatleadstoits realizationand

perfection(BookThree)isthelogicthatholdstogetherthethreebooksasasingle literarypiece.Asa

medievalwriter,Aelred’sdiscourseswere certainlyconfinedwithinhis time but themethodhe

employedrenderedhisworktimelessandcontemporaneous.Thus,going beyond thecontroversyhewas

53 “Bernard’slettertoAelred,”TheMirrorofCharity,pp.71‐72. 54 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.9. 55 Ibid.pp.34‐35.


17

commandedtoprovideenlightenment,heinsteadproduced “asolid theologyoftheCistercianlife,very

finelyconceivedandskillfullyputtogetherinspiteofthe factthatitwasmadeupfromvariously

insertednotes.”56Indeedhehimselfacknowledgedthat thistreatisealsoconsistedofthecompilationfrom

hisnotes.Intheprefaceofthetreatisehe said,“Withthegoalofundertakingthepresentwork,I

haveselectedmaterialintendedforit, somefrommyownmeditations,someasifmine,yetevenmore

mine,becauseIdictatedthem fromtimetotime…Then,insertingthesedifferentnoteswherethey

seemedtofitinbest,Idividedthewholeworkintothreeparts.”57ItshowsthereforethatTheMirror

ofCharitywasnotwrittenonlyatthetimehehadreceivedBernard’sletter.58Rather,hehasalready

conceivedofitthendevelopeditfurtheratBernard’scommand.

Aelred’streatiseoncharitywashisinitialliteraryworkpromptedevidentlybyhisobedienceto

thegreatabbotofClairvaux.Heneverthelessacceptedthechallenge,utilizingalltheresourcesofhis

educationandexperience.Hethensummonedtotheforethatliteraryprowesswhichhethoughthe

hadneverpossessed.A.SquireidentifiedtheliterarydevicesthatAelredapplied,“Herearehisfirst

experimentsinthedialogueform,intherhetoricoftheprayer,thelament,andthesoliloquy,andin

quietsuccinctargumentandexposition.Here,aboveall,hepresentsuswithacompletevisionof

life.”59Surprisinglytheworkasawholewassolidandunifiedbecausetheargumentswereeffectively

andmeticulouslyarticulated withcoherenceandstyle.Inotherwords,“Aelredputintoithiswhole

experienceofconversion,hisknowledgeofSaintAugustine,andeverythinghehadlearnedfromhis

brothers,whoweredirect‐linedisciplesofBernardofClairvaux.”60

Faithfultohispatristicorigin,Aelredmethodicallyusedthescriptureeitherbydirectcitationor

explicitallusiononhisentire treatise.Unsurprisinglyheopenedhisdiscourse inBookOne in

referencetoPsalm103(104)61verses2,3&21tounderlinethenecessityofthescriptureforthe

sustenanceof thesoul inorder to live in the loveand/orcharityofGod.Hiswordsalsowere

metaphoricallyemployedparticularlyinthecaseofspeculum(mirror).Heusedthewordmirrorto

signifytheevaluationonehasmadeofhis(inner)lifeandintentionsagainstthegospels’teachingsor

thescripture.InthelastchapterofBookTwoAelredwrote,“If,inallthesethings,anyonelooks

attentivelyonthecountenanceofhissoulasifinamirror,hewillfind…notonlywhatever61

deformity there is inhim,but in the lightof truthhewill also recognize the causes for this

deformity.”62Hereheusedthemirrortodrawaparallelscrutinybetweenone’slifeandthescripture.

TheMirrorofCharityisdefinitelyaliterarymasterpieceandapparentlytheonlytheological

treatiseofhistimethatsuccessfullyintegratedboththehumanandspiritualaspectsoflifeinthe

economyofsalvation.AsC.Dumontnotes:

56 Ibid.p.32. 57 “The Preface of AbbotAelred of Rievaulx,” to The Mirror of Charity, Trans. by E. Connor, CFS 17

(Kalamazoo:CistercianPublications,1990),pp.74‐75. 58 Cf.C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.59. 59 A.Squire,Aelred:AStudy,p.28. 60 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.33. 61 PsalmsarecitedbytheVulgateenumerationwithHebrewvariantinparentheses. 62 MirrorofCharityBk2.26.78,p.218.


18

The spiritualdoctrineof the schoolofcharitywasalreadywidespread in theclaravallian

filiation.Theprinciplesof thisspiritualityhadbeendeveloped inamasterful synthesisbySaint

Bernard,butitwasAelred…whowastoemphasizethemandgivethemanewattractivenessbythe

pedagogicalandevensystematicapplication,particularlyinthepracticeofmeditationontheGospel.63

Aelred’s spiritual teachingoncharity,unlikehispredecessors,embraced the importanceof

affectus(attachmentofthesoul)notonlytoexperienceGod’slovebutalsoasavitalelementinthe

realizationofone’ssalvation.Charity,inotherwords,isablessingthatisawaytoapersonal

encounterwithGod.Hence,“charity[God’slove]isatonceboththegoalandtheprinciplewhich

givesorderandformtothevirtuesandwhichtriumphsoverthepassions.”64Herehedidnotsee

humansentimentsasahindrancetospiritualprogressbutratheranintegralpartofourhumanityin

searchoftrueloveandsalvation.Thusbyincorporatinghumansensation,wherecharityisactualized,

withtheologyheeffectivelyarrivedattheholisticapproachtohuman’sredemption.

Finally,“wemustbecarefulwhenwereadAelred’sphilosophicalterms,whichappearalready

tobethoseofpre‐scholasticphilosophy(inBookThreeofthe Mirror,forexample).Weshouldnot

reada thomisticmeaning into them.This isparticularly truewhenAelred isdealingwithsuch

fundamentalnotionsastherelationshipofthecreatedbeingwithitsCreator.”65Therefore,TheMirror

of Charityshouldbestudiedandunderstoodinthecontextofhislifeandsocialconditioninorderto

seeitsrelevancetothetheologyofthepresent.

2.THETHEOLOGICALDOCTRINEOFTHEMIRROROFCHARITY

2.1.TheNatureofCharity

Aelred thought itbest toestablish first the fundamentalconceptoncharity since itis the

underlyingissueofthecriticismagainsttherigorousdisciplineofmonasticlife.Sointhefirstbook

ofthetreatiseherationallytreatedthenatureofcharity,itsdynamics,effectsanddestinyintherealm

ofhumanexistence.Indoingso,hewrestledvictoriouslyagainstthe“what”ofphilosophy,thatis,

thepurposeofhumanexistence;and,the“how”oftheology,thatis,charitycouldbringtogetherthe

finite(man)andinfinite(God)beingsinharmony.Hemadeuseofthescriptureasthebasisforhis

argumentsandananalysisofhislife’sexperiencetofurtherillustrateconcretelytheveryessenceof

charity. In thismanner,hiswork soundedmorepedagogical than theoreticalwhichappropriately

accommodatedhisintendedaudience,themonkswhocriticizedthesevereobservanceoftheCistercian

life.

TherealityofcreationbecamethestartingpointofAelred’sdiscoursetoexpoundhistheology

ofcharity.HedeclaredthatGod,thecreator,hasgivenallbeingsthreequalitiesthatarecommonto

all.Thesearenature(natura),form(species)andusefulness(usus).Heborrowedthesethreewords

fromAugustineexceptthemeaningofususthatwasderivedfromHilaryofPoitiers.66ThusAelred

63 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.13. 64 Ibid.p.16. 65 Ibid.p.45. 66 Cf.E.Connor’sfootnoteontheword“usefulness”inhertranslationonTheMirrorofCharity,p. 160.


19

explained,“Anaturebywhichallaregood,aformbywhichallarebeautiful,andusefulnessby

whichallingoodordermayservesomepurpose.”67Itsimplymeansthatallcreatedbeingsorthings

followtheirproperorderintheuniverse.Aslongasallcreaturesabideintheirrespectivepositionin

God’sdesignharmonyincreationprevails.For“inasfaraseachthingintheuniversekeepsit

properplace,timeandmeasure,allareinexcellentorder.Thuseverythinghasafittingplaceinwhich

toexist.”68Byitselfthentheuniverseisperfectbecausehewhocreateditisperfect.

Butamongthecreatedbeings,humansweredistinguishedfromtherestofthecreaturessince

theyweremadeinGod’simage.ThisfiniteimageofGod,whichisembeddedinman,makeshim

uniqueandhasestablishedhisnaturalaffinitywithGod.AtthisAelredasserted,“Godgavemannot

onlybeing…butinadditionhegrantedthathebehappy…MadeintheimageofitsCreator,this

creatureisfittedtoclingtohimwhoseimageitis,becausethisistherationalcreature’ssolegood.”69

Thisistheunderlyingprincipleinman’sconstantquestforthemeaningofhisexistence,which

couldbegraspedonlyinfaithandberealizedthroughspiritualactivities.InthisregardE.Connor

madethisqualification,“Theimageisontological,essentialtothehumanperson’sspiritualnatureand

consequentlycannotbedestroyed.”70Forthisreasonman’sspiritualsideleadshimtoabideinGod,

hisinfiniteimage.

WhenGodcreatedmaninhisimage,Aelredexplained,itmeansGodequippedmanwiththree

things:memory,understanding,andloveorwill.71Thesearethefacultiesthatconstituteman’ssoul,

inwhichalsoenablesmantoparticipateintheDivineTrinity.ToelaboratetheminAelred’swords,

“Memoryiscapable[ofsharing]hisEternity,understandinghisWisdom,andlovehisSweetness.By

thesethree,manwasfashionedintheimageoftheTrinity;hismemoryheldfasttoGodwithout

forgetfulness,hisunderstandingrecognizedhimwithouterror,andhisloveembracedhimwithoutthe

self‐centereddesireforanythingelse.Andsomanwashappy.”72Thusman’sparticipationinGod’s

eternityisnotsimplyaprivilegebutactuallytheverysourceofhishappiness.

Aelredalsounderlinedthatman’sassociationintheDivineTrinitydidnotcurtailhisfreedomto

exercisehiswillorexerthispower tomakeachoice.He stated that,“our firstparentswas

endowedwithfreewillandaidedbyGod’sgrace.”73

Unfortunately,manabusedhisfreechoicebywithdrawinghimselffromGod.Hethoughtthat

hispoweralonecouldbringhimhappinessand self‐fulfillment.Alas,“blindedbyhisown self‐

centeredness,hedirectedhislovetowhatwasinferior…andbyperverselylovinghimselfhelost

67 MirrorofCharityBk1.2.4,p.89. 68 Ibid.Bk1.2.5,p.90. 69 Ibid.Bk1.3.8‐9,p.91. 70 E.Connor,“TheDoctrineofCharityinBookOneofAelredofRievaulx’MirrorofCharity,”CSQ29.1 (1994),

p.64. 71 Cf.MirrorofCharityBk1.3.9,p.91. 72 Ibid.Bk1.3.9,p.92. 73 Ibid.Bk1.3.11,p.92.


20

bothhimselfandGod.”74Asaresult,mandidnotonlydisassociatehimselffromtheDivineTrinity

butalsolosthisprivilegetobeeternallyhappy.

Man’segotismalienatedhimfromhiscreator.Henotonlylosthisstateofperpetualhappiness

butalsospoiledthefacultiesthattiehimtoGod.God’simagewasmarred,butprovidentiallyitwas

notobliteratedinhumanbeing.InAelred’swordsitmeans“theimageofGodbecamedisfiguredin

manwithout becomingwholly destroyed. Consequentlyman hasmemory but it is subject to

forgetfulness,understandingbutitisopen toerrorand,nonetheless,lovebutitispronetoself‐

centeredness.” 75Therefore,whatheused to rememberhe fails to recognize,what he used to

understandbecomesincoherent,andwhatheusedtoadoredoesnotgivehimanymoresatisfaction.

He findsneithersatisfactionnorhappinessonwhathedoes,whathehas,andwhohe is.He

becomesrestlessandexperiencesnotonlyalienationfromGodbutalsowithinhimselfaswellaswith

others.

ButdespitethedegradationofmanfromtheTriuneGod,“inthistrinitywithintherational

soultherestillpersistsanimprint,howeverfaint,oftheBlessedTrinity.Itwasstampedonthevery

substanceofthesoul,forthesoulremembersitself,knowsitself,andloves itself…Thesoulthen

mirrors the Unity in its substance, and the Trinity in the three words,” 76 that is, memory,

understanding,andloveorwill.Sincetherationalsoulofmanremembersitself,heisinclinedto

seekGodandbe reconciledwithhim.Thedissatisfactionand restlessnessheexperienced in life

compelledhimtoseekhistruehappinessand,eventually,histrueidentityinGod’simage.“This

experienceofexileinaregionofessentialunlikenessisthe startingpointforthewholeitineraryof

returntoGod.”77But,onhisown,manispowerlesstorestorethedamagedimageofGodhehas

doneuponhimself.

God,byhisperfectcharity,offeredoncemorehisfriendshiptorebuildthebrokenrelationship

severedbyself‐centeredness.God’scharitythroughJesusChristaccordedmantheprivilegeofbeing

anadoptedchildofGod,therefore,co‐heirs.“WeareGod’soffspring,becausethe rationalsoul,

createdtoGod’simage,isknowntobeabletoshareinGod’swisdomandhappiness.Therefore,

charityraisesoursouluptothatforwhichitwascreated;butself‐centerednessdegradesittowhatit

wassinkingtowardsofitsownaccord.”78ThroughtheredemptiveworkofJesusChrist,“memoryis

restoredbythesacredtextofsacredScripture,understandingbythemysteryoffaith,andlovebythe

dailyincreaseofcharity.”79TherestorationofthebrokenimageofGodinmanisthereforerealized

becauseofGod’scharityinChrist.

Charity, therefore, is exemplified in the life, works, and the teachings of Christwhich

encompassesthewholeofscripture.Undertheguidanceofthescripturemanshouldpracticecharity

sothathissoulwillberestoredtoitsoriginalstate.C.Dumontexplained,“Sincecharityisthevery

74 Ibid.Bk1.3.12,p.93. 75 Ibid. 76 Ibid. 77 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.14. 78 MirrorofCharityBk1.8.26,p.101. 79 Ibid.Bk1.5.14,p.94.


21

lifeofGod,itsobjectis thespirituallife:lifeintheSpirit.”80Itisimperativethereforethatman

shouldexercisecharityinallitsformssothathewillgrowinspiritandlovethatisdiminishedbyself‐

desire: amorem cupiditas conagusta [self-centeredness]. 81 And ashegrows in spiritof charityhe

participatesoncemoreinthecommunityoftheDivineTrinity.FollowingChrist,keepinghiswords,

and living lifeunder theguidanceofhis teachingsareman’smeansand trueexpressionofhis

affectionandloveforJesusChrist.

AelreddemonstrativelyexpressedhisaffectionandloveforChristinaprayerform.Hesaid,

“LovingtheLordmyGodwithallmyheart,withallmysoul,andwithallmystrength,Imayseek

alwaysnotmyinterestsbutthoseofJesusChrist,andlovingmyneighborasmyself,Imayseekwhat

is useful not for myself but for another … O word of charity, word of love, word of

endearment,wordoftotalinnerperfection!”82C.Dumontfurtheradded,“ConformitywithChrist’sheart

unitesuswithhimontologically,butanaffectionattentivetohishumandeedsandactionswillmost

effectivelyhelpusimitatehiminteriorly.”83ThisiswhatitmeanstoseekGodandtoliveinthe

monastery.ForAelred toseekGodand tograsphim is love.Love“is theplacecapable [of

receiving]you,greatasyouare.Someonewholovesyougraspsyou.Themoreonelovesthemore

onegrasps,becauseyouyourselfarelove.”84Andloveisconcretizedinthebrotherlyloveshowedand

expressedtowardsothers.

Toreinforcefurtherhisteachingtopracticecharity,AelredquotedSt.Paul(Eph4:24),“Be

renewed inyourheart,andputon thenewmancreatedaccording toGod.”He interpreted this

passageas the renewalof thepreceptofcharity, that is, thecommandment tolove.He further

explained:

If themindputson thischarityperfectly,charitywill straightaway reform theother two,

namely,memoryandknowledge,whichwesaidwereequallydisfigured.Asummaryof thisone

precept,then,ispresentedtousinaverysalutaryway;itcontainsthedivestingoftheoldman,the

renewalofhismindandthereformingofthedivineimage.85

Renewalofone’sself,therefore,ischarity.Apersonwhoshowshislovetoothersdoesnot

onlyfulfillthecommandmenttolovebutalsorestorestheimageofGodinhimself.Asamatterof

fact,acharityshowntoothersisalsoacharitygiventotheself.

Eventhoughman’sfriendshipwithGodhasalreadybeenrestoredthroughthecharityofthe

crossofChrist,heremainsfreetodecideortomakeachoice.Heretainshisfullautonomytolove

andtoacceptlove.But“sinceonlythatpowerofthesoulwhichismoreusuallycalledloveis

capablebothofcharityandof self‐centeredness, this love isobviouslydividedagainst itself.” 86

80 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.49. 81 Cf.MirrorofCharityBk1.4.13,p.94. 82 Ibid.Bk1.16.49,p.114. 83 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.39. 84 MirrorofCharityBk1.1.2,p.88. 85 Ibid.Bk1.8.24,p.100. 86 Ibid.Bk1.9.27,p.101.


22

Therefore,manfindshimselfinconflictwhethertofollowhisselfishwillorchoosetofollowthe

preceptofcharity.Whatmakesamanaman ishiscapacity tochoose.Andwhathedecides

constituteshisfreedom.

Whenmanexerciseshiswilltochoose,gracetakeseffect,forgraceworksonlyinfreechoice.

Furtheritisgracethathelpshimmaketherightjudgment.ForAelred,thegraceofGod“prunes

sensualpleasure,extinguisheslust,holdsgluttonyincheck,restrainsanger,completelyoverturnsand

vanquishespride,theparentofallvices.”87Itguideshimtofindhimself(God’simage)anddirects

himtogrowinhisinspiritandlove.Wherethereisfreedomgraceaboundstohelpmantranscend

hisweaknesses(self‐centeredness).Asmankeepsgraceatbayanddependssolelyinhisfreedomdue

toself‐centerednesshispursuitfortruehappinessappearsillusive.

IndeedthegraceofGodthroughthesavingmysteryofChristrestoredman’sparticipationin

theDivineTrinity.Butthefullrestorationofmemory,understandingandlovecanberealizedonlyin

thelifetocome.

Therestorationoftheimagewillbecompleteifnoforgetfulnessfalsifiesmemory,ifnoerror

cloudsourknowledge,andnoself‐centerednessclaimsourlove.Butwherewillthatbeandwhen?This

peace,thistranquility,thisfelicitmaybehopedforinourfatherland,wherethereisnoopportunity

forforgetfulnessamongthoselivingineternity,norcreepinginoferroramongthoseenjoyingthe

truth,noranyimpulseofself‐centerednessamongthoseabsorbedindivinecharity.88

Thereforeman’spursuitofperfecthappinesscontinuesuntilhisdeformedfaculties(memory,

understandingandlove)arefullyrestoredthroughthepracticeofcharity.Buttherestorationcouldbe

achievedonlywiththeaidofGod’sgracetocombatself‐centeredness.Onlythenthatmancould

practicetruecharitytohimself,withothersandtoGod.Henceforth,manshouldcontinuouslybattle

againsthisownconcupiscence(self‐centeredness)inordertorenewhiscommitmenttolove,whichis

thewaytohishappiness.

2.2.TheMonasticDisciplineandCharity

IntheprecedingbookAelredsystematicallyexplainedthefundamentalconceptofcharity,its

nature,itsattributesanditssignificancetohumanexistence.Atthispointhefounditopportuneto

addresstherealissuethatobligedhimtocomeupwiththistreatise.InthisbookAelredconfronted

thecriticismofthe“neophyte”monksonmonasticdisciplineandtheirmisconceptionofcharitywarped

bytheirphysicalhardshipstoliveastrictlife.HealreadybemoanedinBookOnetheiraccusation

with thesewords“Theyarewrong,OLord…wronganddeceivedwho…complainabout the

harshnessofyouryokeandtheweightofyourburden.”89Hispoignantpleawasprovokedbyhis

87 Ibid.Bk1.17.50,pp.114‐115.

88 Ibid.Bk1.5.14,p.94. 89 Ibid.Bk1.29.83,p.136.


23

interpretationonMatthew’sgospel(Mt11:28‐29)thattheyokeofChristischarityandtheburdenis

brotherlylove.90

ForthisreasonatthebeginningofBookTwoAelredreiterated,“charityisthateasyyokeand

lightburdentowhichtheSavior’sclemencyinvitesus.”91Hewasresolutetoinsistthatoneshould

dailyincreaseincharity92becauseitfulfillsboththeLawandthegospel,itpurifiestheinteriorand

exteriorperson,anditisthetrueSabbathorrestofthemind.93Healsoaddedthat“incharitytrue

tranquilityandtruegentlenessexistbecause[charity]istheLord’syoke,andifwebearthisatthe

Lord’sinvitationweshallfindrestforoursouls.”94Tofollowandobeytheteachingsofthescripture,

therefore,referstotheyokeofChristandalsothewaytoexercisecharity.

InAelred’sanalysis,whatprovokedthebitternesstowardstherigorousdisciplineofmonasticlife

isthelackofcharity.However,behindthelackofwillingnesstoobservethedisciplineisman’s

tendencytoseekonlyhisowncomfortandpersonalinterest.Thiswasmanifestedintheconductsof

theblacksmonksandcanons regularwho joined theorderandencountereddifficultiesand, then,

objectedtotheharshnessofcommunitylife.95Becausetheywerenotaccustomedtophysicallaborthey

criticizedinsteadtherigoroftheCistercianlifeandideals.Aelredthusdeclared,“themorestuffed

oneiswithself‐centeredness,themoreemptyoneisoftruthandhencemoremiserable.”96Hesaid

thistounderlinethesupremejoyaffectedbycharitythatentailsself‐renunciationtodefyone’sself‐

centerednessthatseekstosatisfyonlythepersonalself.Aelredcontinued,“Byabandoningyourself

andpassingwhollytoGod,youmayknowhowtoliveanddienotforyourselfbutonlyforhimwho

diedandroseagainforyou.”97Heremindedthemonksoftheirfundamentalmotiveinenteringthe

monastery.

Thusadmonishing thosewhofeltburdenedbythemonasticdiscipline(Gospel’syoke)Aelred

said,“Letus…whoprofessthecrossofChrist…unlockthekeyofourbreastand…letusdiscern

thethoughtsandintentionsofourhearts.Withoutanywheedlingflattery,letusscrutinizewhatlies

deeply hidden in theinner recesses of our soul, and try harder to tear out the diseased roots

themselves.”98Inthesewordshecalledforadeepexaminationofone’sselftorecognizethesource

ofone’ssuffering.HereAelredremindedthemonksontheircommitment(profession)toseekand

followChristinthecontextofthemonasteryaccordingtotheRuleofBenedict.

Self‐centerednessistheculpritofman’ssufferingsandmisery.Aelredusedtheauthorityof

theletterofJohn(1Jn2:16)todescribeself‐centerednessas“theconcupiscenceoftheflesh,the

concupiscenceoftheeyes,andprideoflife.”99Itreferstoman’sdesirestogaintheworldandallits

90 Cf.Ibid.Bk1.27.78,p.133. 91 Ibid.Bk2.1.2,p.163. 92 Cf.Ibid.Bk1.5.14,p.94. 93 Cf.Ibid.Bk2.1.1,p.163. 94 Ibid.Bk1.31.88,p.140. 95 Cf.C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.28. 96 MirrorofCharityBk1.16.48,p.113. 97 Ibid.Bk1.16.48,p.114. 98 Ibid.Bk2.1.3,p.164. 99 Ibid.Bk2.1.2,p.163.


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glory,tojudgegoodnessaccordingtowhatpleaseshim,andtoboasthishumanachievementsaspower.

Self‐centerednesswithitsthreefoldconcupiscencedidnotonlydistortthetruemeaningoftheLord’s

yoke(charity)butalsoinducetoilandcausetheafflictionofman.100Hence,whateverdifficultiesand

laborsman experiences are simply consequences of his self‐centeredness. Man always ended up

discontentedbecausehisegotismneverteacheshimtoappreciatewhathehas,tounderstandandaccept

hislimitations,andtoloveothersthewayheloveshimself.FollowingSt.Paul’sthought(1Tim

6:10)Aelredadded,“Therootofallevilisself‐centeredness,justasonotherhand,therootofall

virtuesischarity.”101Charity“givesbirthtowhatevertranquility,peaceandjoy…but…fatigueor

lethargy…stemsfromtheremnantofconcupiscence.”102

Theviceofself‐centeredness,therefore,berootedoutbycharitysothatonemayexperience

thegentlenessoftheLord’syoke.SoAelredadvisedto“carefullyseekoutthecausesandrootsof

ourtoil,notonlybypruningwhatisoutwardwithlukewarmattachment…butbypenetratingwith

quitevehementdesiretotheverysourcesofourills.”103Sincemaniscorruptedbyconcupiscence

(self‐centeredness)heattributeshisoutwardtoiltotheLord’syoke(monasticdisciplineandgospel

observance).Therefore,itisimperativetoseetheverysourceofone’ssufferingsoasnottoconfuse

itwiththeLord’syokethatactuallyrefreshes.However,thisisnotasimpletaskforitsentailsa

greatdealoffaith,prayeranddiscipline.ButwithencouragingwordsAelredsaid,“holdfasttocharity,

andnone…willbemissing.Omitcharity,andnone…willdoanygood.”104

AtthispointAelred’spresentedhisanalysisonthecorrelationofcorporalsufferingstotheinner

distressoftheheart.Heunabashedlyused,asanexample,whattheadulterersandthethievesgo

throughtoachievetheirgoal.105Theyneitherconcedenoryieldtoanyformorobstacleortoiluntil

theypossesstheobjectof theirenjoyment.Heconcluded that“outwardsufferingsofthebodydo

notproduceinwardtoil,buttherootremainingdeepwithinmakeseverythingexteriorconformtoits

nature.”106Inotherwords,theheart’sdesireorinward toilinfluenceswhathappensto thebody

outwardly.Aelredsaid,“One’sman’srestandanother’stoildependontheinwardqualityoftheir

minds.”107Hemeansthatthesourceof joyorsufferingisactuallyfoundintheheartormind.

Unfortunately, man twisted themeaning of charity by putting “spiritual sweetness in a certain

pleasantnessoftheflesh,assertingthatafflictionofthebodyiscontrarytothespiritandthatthe

sufferingsoftheoutermanlessentheholinessoftheinner.”108Thiswasanaptdepictionofthe

mentalityofthebelligerentmonksthatAelredwishedtogiveenlightenment.

100 Cf.Ibid.Bk2.4.7,pp.167‐168. 101 Ibid.Bk2.1.2.3,p.164. 102 Ibid.Bk1.29.85,p.138. 103 Ibid.Bk2.3.6,p.167. 104 Ibid.BkI.16.48,p.114.Cf.alsoAugustine,Sermon138.2;PL38:764. 105 Cf.Ibid.Bk2.2.4,p.165. 106 Ibid.Bk2.2.4,p.166. 107 Ibid.Bk2.3.6,p.167. 108 Ibid.Bk2.5.8,p.169.


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Correlatingtheinnerandoutertoilwithcharity,Aelredexplainedthatthecrossactuallyupsets

concupiscence.109ThusbytakingtheyokeofChrist,thatisthecross,anyonewholaborswillfindrest

instead.110Atthisinstance,AelredcitedPaul’stestimonytounderlinethepowerofcharity,which

ledhimtoprevailovertribulations(2Col1:3‐4).111LikePaul,asAelredexemplified,charityor

obediencetoJesus’commandments112isexpressedintheasceticaldisciplineofthebody,self‐control

andself‐renunciation.Hearticulatedthisinthecontextofmonasticlifewhenhesaid:

ToshareinthesufferingsofChrist,whichmeanstosubmittoregulardiscipline,tomortifythe

fleshbyabstinence,vigils,andtoil,tosubmitone’swilltoanother’sjudgment,toprefernothingto

obedience,and–tosumupmanythingsinafewwords–tofollowtothelimitourprofessionwhich

wehavemadeaccordingtotheRuleofSaintBenedict.ThisistoshareinthesufferingofChrist,as

ourLawgiverborewitnesswhenhesaid:‘Andsoperseveringinthemonasteryuntiltheend,letus

shareinthesufferingsofChristbypatience,thatwemaydeservetoshareinhiskingdom.’113

Andsobymeansofmonasticdisciplineman’sconcupiscencecouldeventuallybeovercome

withbrotherlylove,obedienceandserviceinthecommunity.Inthiscase,thosewhocriticizedthe

monasticdisciplineinrealityfailedtoseeitasaparticipationinthecrossofChrist.Theyresented

thestrictnessofmonasticlifebecauseself‐centerednessprevailedintheirthoughtsandactions.

InsteadAelred teaches in this treatise tocombatself‐centerednesswithcharity“so thatby

abandoningyourselfandpassingwhollytoGod,youmayknowhowtoliveanddienotforyourself

butonlyforhimwhodiedandroseagainforyou.”114Subjectingoneselftothemonasticdiscipline,

obedience to theRuleofSaintBenedict (RB)and thescripture (gospel)signifydyingandrising

withChrist.ThereforebytakingtheyokeofChristonewillexperiencerespiteandpeace.Aelred’s

viewpointwassummedupbyC.Dumontinthefollowingwords:

HavingdiscoveredintheCrossofChristtheexpressionofhislove,themonkrespondstoit

bytakingthecrossonhisshoulderswithlove.Thismakestheburdenlight.Thepracticeofmonastic

observancethusbecomesthesafeguardof thislove,and theloveheexpressesinthiswayinhis

wholelifegivesthegracetobeinthepeaceoftheTruthwhichmakeshimfree.115

Aelredclarifiedandqualifiedthemeaning,implicationsandeffectsonthepracticeofcharity.

Then,heearnestlyurgedthemonkstobebraveintakingtheroughroadthatleadstolifebecausethe

promiseofconsolationexceedsthegreattoilsoneputsupwithforChrist. 116ForAelred,what

enthusesthehumanspirittoendurephysicaldifficultiesistheanticipationofperpetualrestandbliss

ratherthanthemeanstoachievethem.117Inotherswords,theconcertedhumaneffortsdoneinspiritof

109 Cf.Ibid.Bk2.5.9,p.169. 110 Cf.Ibid.Bk1.27.78,pp.132‐133. 111 Cf.Ibid.Bk2.6.14,p.173. 112 Cf.Ibid.Bk1.8.24,p.100.Cf.alsoJn13:34. 113 Ibid.Bk2.6.15,pp.173‐174.Cf.alsoRBPrologue 114 Ibid.Bk1.16.48,p.114. 115 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.55. 116 Cf.MirrorofCharityBk2.6.16,p.175 117 Cf.Ibid.Bk2.2,pp.165‐166.


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charityandinthecontextofcommunitybothpsychologicallyandphysicallyalleviateindividual’s

burden(cross).

Afterwards,Aelredwentontoexplainhisthoughtsonspiritualvisitationsthatrefertothe

differentlevelsofmoralawakeningsorcompunctions.Theseareparticularsituationsinone’slife

whenoneismovedtorepentancebyhisconscienceduetoinnerconflictsormoraldisturbances.Thus,

aconscience‐strickenpersonwillresolve tomakeamendsforhiswrongdoingsandmaydecide to

changeforthebetter(conversion).Inotherwords,thatwhichisintrinsicallygoodinman(God’s

grace)stirsthesoulordisturbstheconsciencebeforesins.

JustasdivineClemencyurgesthoselivingtepidlyorprofligatelyontosalvationfrequentlyby

word,frequentlybyexample,occasionallybyreproach,andsometimesevenbythewhip,sotoo,by

secretcompunctioneitherawakenedbyfearorbegottenbyattachment,itinvitesotherstoabetterstate

oflife.Thecauseforthisvisitationisthereforetwofold:itisaccordedtotheelectforadvancement,

andtothereprobateforjudgment.118

Infact,thespiritualvisitationsarenotalwaysindicativetoman’sholiness.Rathertheyhappen

forthreereasons‐‐first,toawakenthesluggish;second,torefreshthosein toil;and third,to

supportthosemakingprogressupward.119Moreover,thesevisitationsmayhappenandexperiencebyall

regardlessoftheircondition.120Buttoacertainextentthegraceofcompunctioncomestocertain

person(theelect)forspiritualadvancementinsteadofcondemnation.121Ifthesevisitationsoccurthe

personcouldseeitsfruitsoreffectsinhislife.“Thefruitofthefirstvisitationistrueconversionto

God.Thefruitofthesecond,mortificationoftheself‐willandallthepassions.Thefruitofthe

thirdisperfecthappiness.”122Asaresult,eachvisitationhelpsthepersontoevaluatehislifeand

spiritualprogress.Theycheckone’smoralstatetoachievespiritualpurificationthatleadstoinner

peaceandtruecharity.

However,inordertodeterminethecauseandreasonforthevisitations,Aelredproposedan

intensiveevaluationandanalysisofone’slife.Hesaid,“Examinethequalityofyourlifeandhabits,

notaccordingtoyourownfancybutaccordingtotherulesgiveninScripture,theoutlinesofthe

heavenlypreceptsandthenormofyourownprofession.”123AfterwardshecitedaseriesofNew

Testamentpassagesonhowtoconductoneselfwhichalsoservedasapointofcomparisonforone’s

actions and behaviors. 124 Then, he concluded with this note: “Putting before yourselves these

attestationsofevangelicalandapostolicteaching,andotherslikethem,likeaspiritualmirror,contemplate

yoursoul’scountenancequitecarefully.”125Here,AelredfinallyconcretizedhisconceptoftheMirror

ofCharitybyusingnotonlyscripturesbutalsothenormsbywhichone’scommittedhimself(inthis

118 Ibid.Bk2.8.21,p.177. 119 Cf.Ibid.Bk2.8.20,p.176. 120 Cf.Ibid.Bk2.9.22,p.177. 121 Cf.Ibid.Bk2.9.23,p.178. 122 Ibid.Bk2.13.31,pp.183‐184. 123 Ibid.Bk2.14.33,pp.185‐186.

124 Cf.Ibid.Bk2.14,pp.186‐188. 125 Ibid.Bk2.14.35,p.188.


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case,theRuleofBenedictforthemonks)inordertocompareone’slifeorbehaviorlikeinamirror,

thatis,aspiritualmirror.

Sincespiritualvisitationsdoesnothappenregularly,Aelredwarnednottoabusethisgraceof

compunctionwithcontinuous immoralconduct. 126The spiritualvisitationsdonot in facteliminate

concupiscencebutrathertheyhappentoenablemantocontinuallypurgehisself‐centeredness.

Whilesomeconsolationsfollowoneanotherbecauseofdivinekindness,…youstillexperience

muchtoilbecauseofyourownconcupiscence,youwill,aftercountlessstruggles,risetothatineffable

kindofvisitationtoreceiveyourreward.Aflamewiththeunsulliedardorofcharityassoonasyou

enterthegloryofGod,youwillbehappilysatisfiedasifbythefruitofthepromisedland.127

ThisisbasicallythewholepointofAelredregardingmonasticlifeanddiscipline.Subjecting

one’s self toobedience,monasticdiscipline (RB),prayer, study, and constantmeditationon the

scriptureshelpmantocombathisself‐centeredness.

As thewillissubjectedtodisciplineitwilleventuallycorrespondthegospelteachingsby

whichobediencetoChrist’spreceptsisitselfthesignof thepresenceoftheLord(cf.Jn14:23).

Aelred’sstressedtheimportanceofunitingman’swillwithGod’swillinthefollowingwords:

Tojoinone’swilltothewillofGod,sothatthehumanwillconsentstowhateverthedivine

willprescribes,andsothatthereisnootherreasonwhyitwillsthisthingoranotherexceptthatit

realizesGod’swillsit;thissurelyistoloveGod…Thewillitselfisnothingotherthanlove…The

willofGodisitselfhislove,whichisnothingotherthanhisHolySpiritbywhomcharityispoured

outintoourhearts.Itisanoutpouringofdivinecharityandacoordinationofthehumanwillwith

…thedivinewill.128

Heknewverywellthatharmonizingone’swillwithGodisnotassimpleasknowingand

readingthescriptureorthegospelprecepts.Thiscouldhoweverberealizedbythepracticeofcharity

throughmonastic life,discipline and especiallyobedience.Sohe said, “Nowyoumust endure

sufferingsforChrist,youmustexercisethevirtueofpatience,chastisetheinsolenceofyourfleshby

frequentvigilsandfasting,undergotemptations.Youmustturnyourspiritawayfromallearthly

preoccupations.Butmostparticularly,youmustmortifyself‐willbythevirtueofobedience.”129And

at the end of the book he explained “If, in all these things, anyone looks attentively on the

countenanceofhissoulasifinamirror,…inthelightoftruthhewillalsorecognizethehidden

causesforthisdeformity.AndsohewillblameitnotontheharshnessoftheLord’syoke…buton

hisownperversity.”130Tosumitup,man’sstubbornnessheldhimbacktoseeandunderstand

rationally.Therefore,heneeds todisciplinehimselfand sufferat the same time toexperience,

exercise,andpreservecharity,whichenableshimtojoinhiswillwithGod’swill(love).

126 Cf.Ibid.Bk2.14.35,p.188. 127 Ibid.Bk2.15.39,pp.191‐192. 128 Ibid.Bk2.18.53,pp.200‐201. 129 Ibid.Bk2.19.59,p.204. 130 Ibid.Bk2.126.78,p.218.


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3.TheCompletionofRestinthePracticeofCharity

Finally,inBookThreeAelreddiscussedatlengththerealityofspiritualrestinthemetaphorof

thethreeSabbathsbasedonthebookofLeviticus131‐‐theseventhday,theseventhyearandthe

jubileeyear,respectively.HeresumedthesubjectonrestasspiritualSabbath,132whichhepreviously

mentioned inBookOne. He also referred to it as the easy yoke ofChrist in the form of

charityconcretelyexpressed in themonastic asceticismandbrotherly love.He then elaborated the

asceticalexpressionofcharityinBookTwotojustifythemonasticdiscipline.

According toAelred,Sabbathallegoricallysignifiesunion,completionandperfectionofall

thingsinGod.133Itmeansthatspiritualrest(Sabbath)couldberealizedinthepracticeofcharitythat

leadstoparticipationinthedivineactiontowardsthecompletionandfullnessofcreation.Allactions

andworksrootedincharityandloveleadtoanexperienceoftrueSabbath.Themonasticlife,

wherecharityispracticedandself‐centerednessisprunedwithbrotherlylove,isinrealityaspiritual

toilthatleadstoGodandaparticipationintheyokeofChristthatbringspeace.Therefore,man

shouldendeavortoworkandliveoutoflovesinceitisanactofcharitythatenableshimtoconnect

withGod.For“everygoodwork[charity]isfoundedonfaithintheonesoleGodandprogressesby

theseven‐foldgiftoftheHolySpirittoreachhimwhoistrulyone.”134Inotherwords,mancould

onlyfindrestandconsolationinhistribulationsaslongasheuniteshimselfwithGodoutoflove,in

hisgoodworksandthroughfaith.

AelredalsologicallylinkedtheLord’scommandmenttolove(Mt22:37‐39)with thethree

Sabbaths.HeassociatedthefirstSabbathtoloveofself,thesecondtoloveofneighborand,finally,

theloveofGodtotheSabbathofSabbaths,respectively.135Thequestionwheretobegintheactof

lovingislikewiseanticipatedandrightlyexplained.Theloveoftheselfisofutmostimportanceand

thekeysteptothepracticeofcharity.ThisthenwillbeextendedtoothersandintrinsicallytoGod.

However,italsoshouldbetakenintoaccountthattheprogressionsoneachSabbathweremadenotby

theirexcellencebutbyprecedence.InfactAelrednoted,“TheloveofneighborprecedesloveofGod.

Likewise,loveofselfprecedesloveofneighbor.Itprecedesit,Isay,notinexcellence.Itprecedes

thatperfectloveaboutwhichwassaid:YoushalllovetheLordyourGodwithallyourheart,withall

yoursoul,andwithallyourmind.”136

AelredalsoqualifiedthatloveofGodisbyitselfcompleteanditiswherethetwoloves(of

oneself and neighbor) are rooted. “Without it both of these are dead, and consequently, non‐

existent.”137HeapparentlyfixedhisfocusontheloveofGodbuthemadeitaccessiblebythe

concreteexpressionoflovingone’sselfandothers,whichalsoareanexpressionoflovingGod.And

131 Cf. Leviticus 23,3; 25,3‐4,8,10. It mentioned that complete rest should be observed on the seventhaftersix

daysofwork. 132 Cf.MirrorofCharityBk1.18,21,27,pp.115,121,132 133 Cf.Ibid.Bk3.1.1,p.221. 134 Ibid. 135 Cf.Ibid.Bk3.2.3,p.223. 136 Ibid.Bk3.2.4,p.223 137 Ibid.Bk3.2.4,p.224.


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sobylovingone’sself,onewillhaveinnerpeacethatenjoinshimtoloveothersaswellashis

enemy.Consequently,thiswillleadtotranquilitynotonlywiththeselfandothersbutalsomost

especiallywithGod.Inotherwords,itisGod’slovethatanimatesboththeloveofone’sselfandof

neighbor.InnuminousdepictionAelredillustratedthemutualityofthesethreelovesasexperiencedin

variouslevelsandoccasions:

Thesethreelovesareengenderedbyoneanother,andfannedintoflamebyoneanother.Then

theyareallbrought toperfection together… Ithappens inawondrousand ineffableway that

althoughallthreeoftheselovesarepossessedatthesametime…stillallthreearenotalways

sensedequally.Atonemomentthatrestandjoysaresensedinthepurityofone’sownconscience.

Atanothertime,theyarederivedfromthesweetnessofbrotherlylove.Atanothertheyaremorefully

attainedinthecontemplationofGod.138

Thedynamicsofloving,inotherwords,doesnotfollowalinearorpredictablesystem.It

qualitativelyoccursinadiversewayeitherpsychologicallyormentally,emotionallyorspiritually.Love

intheformofcharity(thatis,therightuseoflove)139canneitherbecontained,norcanremain

within the self for it inherently conveys itself to others and to God. Therefore, the great

commandmenttolovetheLordGodwithone’sheart,mindandsoulisactuallyaninvitationtotake

uptheyokeofChristsothatonecouldparticipateintheDivineTrinitywhereperfectreposeresides.

CharityoperatesinprogressionuntilitarrivesatperfectrestinGod,thetrueSabbath.

TherealcharacterofSabbathaffectedbycharitybecomesapparentwhenitisrelatedwith

peace.Aelredtypifiedthethreelevelsofcharitywiththethreedegreesofpeace:withoneself,with

others,andwithhisdivineCreator.140Peaceisthattranquilitywhichthesoulexperiencesfromtruly

lovingnotonlytheselfbutalsoespeciallyothersandGod.Althougheachlevelofloveyieldsits

owndegreeofspiritualresttheyareperfectedonlyintheirreciprocityandunity.Thisisthereason

whyAelredusedthemetaphorofSabbathtounderlinetheharmonythateverypersonwishestoattain.

Sabbathexpressestheprogressionnotonlyoflovebutalsothespiritualrestthatcomeswithit.In

aprayerAelreddeclared,“Thosewholoveyou,restinyou.Thereistruerest,truetranquility,true

peace,atrueSabbathforthemind.”141Heemphasizedthatthesoulormindwillattainpeaceand

restwhenitchoosestoloveespeciallyGod.

EarlierAelredexplainedthatmancouldloveGodeventhoughheisameremortaldegraded

byself‐centeredness.Christshowedthewaytocharitybyhisredemptiveactonthecross.Inturn,

manshouldfollowthiswayofcharity,observeitandshareitwithothers.Byorderofnature,these

thenarethesixkindsofpersonsonwhomthespirit’scharitymustbeexercised:1)Ourloveturns,

firstofall,intheorderofnaturetoourbloodrelative.2)Ourlovegoesouttothosewhoarelinked

tousbyabondofspecialfriendshiporboundtousbyanexchangeofservices.3)Ourlovemaybe

extendedtothosewhoaresubjecttothesameyokeofprofessionasweare.4)Wealsoarebound

138 Ibid.Bk3.2.5,p.224 139 Cf.Ibid.Bk3.7.20‐21,p.234 140 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.52. 141 MirrorofCharityBk1.18.52,p.116


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toourbreastbythelinkoflove,thepaganandJews,5)then,thehereticsandschismatic.Finally,6)

theloveofenemies(Mt5:44‐45)‐thatlovewhichconstitutesthesummitoffraternalcharity.Init,a

personismadeaSonofGod;initthelikenessofdivinegoodnessismorefullyrestored.142

AelredreiteratedthereforehisteachingthatmanisnotonlycreatedintheimageofGodbut

alsowasgiventheprivilegetobehappy.143“Createdwiththecapacityforhappiness,therationalis

alwayseagerforthishappiness.Butheisquiteincapableofthishappinessbyhimself…Then,…he

choosesforhisenjoymentwhathesupposescapablebyitsfruitofmakinghimhappy.”144Itshows

thatmanisalwaysmotivatedbyhissubjectedperceptiontoactanddecideontheobjectofhisdesire

whichhe thoughtcouldbringhimhappiness.“Thischoice…iscalledloveandisanactofthe

soul.”145However,sinceman’sperceptionofhappinesswascorruptedbyself‐centerednessthesincerity

ofhischoiceorlovewillbedeterminedbyitsfruit.

Andso,ifthemindselectsforitsenjoymentwhatitshould,ifitmovestowardsitsobjectas

itought,andenjoysthisobjectasissuitable,thissalutarychoice,thisappropriatedevelopment,and

thisadvantageousfruitrightfullydeservetobereckonedbythenamecharity.Charityisfoundedon

thischoice,itisextendedbythedevelopment,anditattainsperfectioninthefruit.146

Manshouldthereforeexaminehisintentionsandmaketherightchoicetopracticecharitysothat

hecanexperiencetherealSabbath.Sincebynatureheisinclinedtowardshappiness,he expresseshis

lovesometimesbyattachmentorsometimesbyreason.147“Attachmentisakindofspontaneous,pleasant

inclinationofthe spirit toward someone.Moreover,attachment is either spiritual, rational,dutiful,

natural,or,ofcourse,physical.”148HereAelreddefinedthelocusthatencompassesallthedifferent

levelsanddegreesbywhichcharityshouldbeobserved,testedandperfected.Theseexplainwhyman

findshimselfdrawntodifferentpersonsinvariouspsychological,emotionalorspirituallevelsofintensity.

WhenevermandemonstrateshischaritytoothershebecomesonewiththeOne(God)–always

one,alwaysresting,andthereforeobservingaperpetualSabbath.149Evidentlythewaytoarriveattrue

Sabbath,accordingtoAelred,isone’sperfectloveforGod.However,hedidnotsimplyechoJesus’

commandmenttolovebutre‐interpreteditinrationalandexperientialapproachbasedonhisscriptural

meditationandinterpretation.

Aelred’stheologicalexplanationofman’sprogressiontowardsthemysticalunion ofhiswill

(love)withtheGodoftheSabbathdemonstratedtheorthodoxy and Christo‐centricityofhisdoctrine.In

addition,hewasabletoshowthatcharity(love)asatheologicalvirtueisbothhumanlyattainableand

spiritually discernible.Thus his teaching to love the self first, then, one’s neighbor “represent a

purification,acatharsis,oftheheartbywhichitfreesitselffromtensionsanddivisionsandrecoversits

142 Cf.Ibid.Bk3.4.8‐10,pp.227‐228. 143 Cf.Ibid.Bk1.3.8,p.91. 144 Ibid.Bk3.8.22,p.235 145 Ibid.Bk3.8.23,p.236. 146 Ibid.Bk3.8.24,pp.236‐237 147 Cf.Ibid.Bk3.10,p.240. 148Ibid.Bk3.11.31,p.241. 149 Cf.Ibid.Bk3.1.1,p.221.


31

unity.”150PeacewithGodisunionwithGod.Butunion withGod entailspersonalconversionand

freedomfromself‐centeredness.Recognizingman’s natureandthecauseofhisunhappiness,Aelred

encouraginglycommanded,“Letthe choicethereforebesound,thedesirecorrespondtoit,andtheact

be reasonable. In thatwaywewillnotoverstep theboundsofcharity. In this love it isvery

importanthow attachedapersonis,howdiscerning,andhowstrong.”151Bysuchapproach,Aelred

successfully integratedboththeaffectiveandrationallove,whichisthewholenessoftrue charity.

ThenAelredwentontoillustratethewholedynamicofcharitywhenittakesplaceinevery

human relationship. “Charity consists in this: that themind chooseswhat it ought for itsown

enjoyment,ismovedasitshouldbe,anduses[whatithaschosen]appropriately.”152Healsonoted

that“charitycanbeshowntoeveryonebyeveryoneinthislife,asfarasthechoiceanddevelopment

intheactionareconcerned,butasfarasenjoymentisconcerned,itcanbeshowntoeveryoneonly

byafew,orevenbynooneatall.”153Andfinally,“charityinbothchoiceanddevelopmentis

showntowardGodhimselfbymanypersonstowhomtheenjoymentofloveisnotgrantedinthislife,

butisreservedfortheeverblessedvisionofhimafterthislife.Therearesome,too,whointhelight

of contemplation and the sweetness of compunction experience a beginning of this sweet

enjoyment.” 154Heconcludedwitheschatological tone suggesting that thecompletenessofcharity

cannotbefullyexperiencedinthislife. Rather,onlyafewcouldactuallyexperienceoratleasthavea

glimpseofitthroughcontemplationandradicalconversion.

DespitethefactthattheexperienceofperfectlovecanbeachievedonlyinGod(thatis,in

eternallife)Aelredstillmanagedtoindicatethekindofhumanrelationshipwherecharitycouldbe

possiblyenjoyedtoitsfullnessandhumaneway.“Inthispresentlifeweareabletoenjoythose

whomwelovenotonlybyreasonbutalsobyattachment.Amongthem,weespeciallytakeenjoyment

inthosewhoarelinkedtousmoreintimatelyandmorecloselyby thepleasantbondofspiritual

friendship.”155Thus,heexhortseveryonetoestablishandenjoyafriendlyrelationshipwithothersin

thespiritofChrist.“Letanyonewhofindsit pleasanttoenjoyhisfriendseetoitthatheenjoyhim

intheLord,notintheworldorinpleasureoftheflesh,butinjoyfulnessofspirit…Fortofind

enjoyment intheLordis tofindenjoymentinwisdom,sanctification,andjustice.”156Andsoby

puttingChristinthemidstofeveryrelationshipcharityisobserved,peaceisexperiencedandspiritual

Sabbath is realized. Inotherwords, thecompletionof rest ismadepossiblebecauseofChrist’s

salvificworksthatenablesmantoparticipateintheDivineTrinitythroughtheexerciseofcharity.

150 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.37 151 MirrorofCharityBk3.21.52,p.255. 152 Ibid.Bk3.39.107,p.296. 153 Ibid.Bk3.39.108,p.297. 154 Ibid.

155 Ibid.Bk3.39.110,pp.298‐299.

156 Ibid.Bk3.40.111,p.299.


32

THELITURGICALSERMONSOFAELREDOFRIEVAULX

1.OVERTUREOFTHESERMONS(THEFIRSTCLAIRVAUXCOLLECTION)

1.1.TheOriginandCircumstances

AcloserexaminationontheeventsinthelifeofAelredofRievaulxshow themajortaskshe

hadassumed‐‐frombeingastewardandaroyalambassadoratKingDavid’scourttobeingan

ecclesiasticaldiplomaticandaspiritual pastoroftheCistercianOrder.Theseresponsibilitiesdidnot

onlydemonstratehissocialadeptnessbut alsohighlightedhisintellectualprowess,whichleadhimto

establishcontactsandthe opportunitiestoexercisebothhispoliticalandreligious influence.Itisno

wonderthenthatasanabbothecannotavoidbutbeexposedon mattersbeyondtheconfinement ofhis

monastery.“Aelred’ssermonatthelocalsynodsdidmuchtoraisethestandardsboththeofclergy

andpeople,andasaresul thisreputationwasconsiderablyenhanced.”157Ontheseoccasionsheisnot

only credited for his valuable presence and effective interventions in resolving conflicts but also

rememberedforhiseloquentandedifyingsermons.

AlthoughtherearenoextantrecordofsermonsthatcouldbeattributedtoAelredwhenhewas

AbbotatRevesbyitcouldbeassumedthathe“continuedtoworkatthesermonsandnoteswhich

seemtohavebeenconsideredavitalpartoftheresponsibilitiesofanabbot,chargedwithbuildingup

hismonksasmuchasbuildingamonastery.”158IntheCisterciantraditionAbbotsareobligedtogive

shortspiritualconferencesorcommentarieson theRuleofBenedicton regularbasisaswellas

todeliversermonsonliturgicalfestivitiestothecommunity.AsexplainedbyB.Pennington:

InthoseearlydaysoftheCistercianOrder,abbotswereexpectedtospeaktotheirmonksin

chaptereverymorning,commentingonthepassageofSaintBenedict’sRuleforMonasteriesthathad

justbeenreadinthechapterhouseinwhichthemonksassembledimmediatelyafterthecelebrationof

theofficeofPrimeinchurch.Inaddition,theywererequiredtopreachtothewholecommunity,

includingthelaybrothers,onfifteenprincipaldaysoftheliturgicalyearsaswellasontheanniversary

ofthededicationofthemonastery’schurch.159

Inprinciplethereforeallabbotsshouldseetoitthattheyfulfilltheirobligationsasateacher

andspiritualpastor(RB2).Theyaretotakecarenotonlyofthematerialgoodsofthecommunity

butalsocatertospiritualneedsoftheirmonksbytheir teachingandexamples.“Abbatialteaching

oftentakestheformofconferencesgiventothecommunity.Theseconferencestouchontheaspectsof

thespiritualandascetic lifethatseempertinenttothecommunityatagiventime.Theyarenot

expectedtobeparticularlybrilliantororiginal,butrathertocallthemonkstofaithfulnesstotheir

vocationasmonks.”160Inotherwords,theirbeingabbotspresupposesanin‐depthknowledgeofthe

157 C.H.Talbot,Intro.toDialogueontheSoul,p.6.

158 D.Roby,Intro.toAelredofRievaulx.SpiritualFriendship,pp.9‐10. 159 M.B.Pennington,Intro.toTheLiturgicalSermons,p.13. 160 T.Kardong,TheBenedictines(Dublin:DominicanPublications,1988),p.126.


33

scriptures(RB2.5)sothattheycouldassisteverymonkundertheircaretoadvanceinhissearchfor

Godwithintheconfinementofthemonasteryorthecommunity.

This is the milieu in which Aelred delivered his liturgical sermons. He preached his

commentariesonthescriptureinviewof theliturgicalseasonasheseesthemfitforhismonks.

Therefore,heusedvocabulariesthatarewithintheirintellectualcapacities,sensibilities,limitationsand

experiences.Apparently,heisverymuchintouchwithhislisteners’conditionthatherefrainedfrom

usingtechnicalwordsemployedbyhispredecessors(theFathers).HissermonFortheAscensionof

theLordcouldattesttothisfactwhenhesaid,“Yetthoseofyouwhoareinthehabitofreadingthe

commentariesoftheholyFathershavenoneedtohearmuchaboutthat,whileourlaybrothers,I

think,wouldprefertohearaboutsomethingelse.”161Further,ingreatconsiderationofthebrothers’

presence,healsounderplayedhiswritingabilityinhissermonFortheNativityofSaintJohnthe

Baptistwiththefollowingswords:

SomeonewhospeaksthewordofGodtoothersoughttoaimnothowhecanvaunthisown

knowledgebutathowhecanbuilduphishearers.Withamotherlycompassionforweakerintellects

thereforeheought,Imightsay,prattletothem,descendingtotheuseofbabytalk.Butmyown

intellectual limitations make it necessary formy hearers to stoop to the insignificance of my

comments.162

Such self‐depreciating approach, in effect,drew the attentionofhismonksand kept them

interestedtolistentohissermons.IndeedwhenonetraversesthepagesofAelred’sliturgicalsermons

hewillfindhimselfdrawnandcaptivated.Theywerestraightforwardyetinterestinglypowerfuland

venerable.TheyexpressedindescriptivefashionAelred’sanalysisandinterpretationonthescriptureas

ifhephysicallyexperiencedandsensedthem.ForinstanceinhissermonFortheAssumptionof

Mary,hemadeuseofacastleasananalogytoMary’sbodytoillustratethesignificanceofthe

biblicalpassage“BlessedarethosewhohearthewordofGodandkeepit”(Luke11:27‐28).He

explained:

Therefore,brothers,letusmakereadyaspiritualcastleandourLordshallcometous.Idaresay

thatiftheBlessedMaryhadnotpreparedthiscastlewithinherself,theLordJesuswouldnothave

enteredherwomborherspirit,norwouldthisGospelbereadonherfeasttoday.Letusthenmake

readythiscastle.Threethingsmakeacastlestrong:amoat,awall,andatower.Firstthemoat,thenthe

wallrisingabovethemoat,and finallythetower,whichisstrongerandmoresignificantthanthe

othertwo.Thewallandthemoatprotectoneanother,sinceifthemoatwerenotinthewaypeople

wouldbeabletodeviseawayofapproachingthewallandunderminingit.Andifthewalldidnot

riseabovethemoattheycouldapproachthemoatandfillitin.Thetower,ontheotherhand,protects

thewholebecauseitishigherthanalltheotherparts.163

161 Sermon13.8,p.218.Henceforth,Aelred’sLiturgicalSermonsarecitedbythesermon’snumber and section

and, then, followed by the page/s on the English translation by T. Berkeley and M. B. Pennington. 162 Ibid.14.1,p.219. 163 Ibid.19.5,pp.264‐265


34

ThistypeofanalogyiswhatthemonksofAelredcouldgraspandunderstand.Heexplained

allegoricallythespiritualmeaningofthescripturaltextsassignedfortheparticularseasonusingimages

andanalogiestangibleenoughtoseeand understandtheirreligioussignificance.Byutilizingsuch

methodheeffectivelyconveyedthemessageoftheliturgicalseasonand, inturn,madeitrelevant

accordingtothecontextofhislisteners.

UndoubtedlyAelredhadwrittenmanysermonsduringhisAbbacynotonlyforhismonasterybut

alsoinothermonasteriesandimportantoccasionslikesynods.W.Danielwrites,“UnlessIamwrong,

hepreachedabouttwohundredmosteloquentsermons,worthyofallpraise,inourchapters,insynods,

andtothepeople.”164Hisbiographermayhaveexaggeratedthenumberbuttheextantmanuscripts

actuallycomeclosetoit.165Indeed,itisquiteacollectionworthytobe recognizedandstudiedlike

with theotherchurch fathersofhis time.B.Penningtondescribed indetailshowTheLiturgical

SermonsofAelredcouldbefound:

TheFirstCollectionofClairvaux…isfoundessentiallyinmanuscript910ofthe Bibliothèque

municipaleofTroyes,on thefirstninety‐eightfolios. Itisfollowedby thewritingsofaCardinal

Drogo,theOpusculasacra1,2,and4ofBoethius,andashort,anonymoustreatiseonthecanonofthe

Mass.Thisistheonlymanuscriptthatgivesusthisparticularaelredeancollection.Itisalsotheonly

onethatindicatesthenameoftheauthor.Theinscriptionforthe firstsermonreads:‘Domni Aeraudi

abbatisRievallissermoprimusdeAduentuDomini’.AlaterhandchangedtheCapitulainsermonibus

domniAeraudiRievallisabbatisandinthisinstancethenamehasbeencorrected.166

AcriticaleditionoftheabbotofRievaulx’ssermonswaspublishedin1989andthefirstpart

(thefirstcollection)ofthefirstvolume,waspublishedbyGaetanoRaciti.167Itisthisfirstvolumeof

TheLiturgicalSermonsofAelredofRievaulxthatwillbeutilizedinthisstudy.Thecollectionsthus

includethefollowing:168

TheinaugurationoftheliturgicalyearonthefirstSundayofAdventandtheinaugurationof

HolyWeekonPalmSunday;fivefeastsofourLord:Christmas,Epiphany,theAnnunciation,Easter,

andhisAscension;threefeastsoftheBlessedVirginMary:herpurification,Assumption,andNativity;

andtheFeastofallSaints,aswellasthefeastofSaintBenedictofNursia,ofthenativityofSaint

JohntheBaptist,andofSaintsPeterandPaul

1.2.TextualDevelopment

164 WalterDaniel.LifeofAelredofRievaulx,pp.121‐122. 165 Ibid. p. 166. F. M. Powicke cited that Aelred wrote more than twenty works (opuscula) in additionto

100sermons,the33homiliesontheburdensinIsaiah,and300letters. 166 M.B.Pennington,Intro.toTheLiturgicalSermons.pp.19‐21 167 AelrediRievallensis,SermonesI‐XLVI,Ed.G.Raciti,CorpusChristianorumContinuatioMediaevalis, IIA

(Turnholti:Brepols,1989). 168 M.B.Pennington,Intro.toTheLiturgicalSermons,pp.14.


35

GaetanoRacitialreadypublishedtwovolumesofthecriticaleditiononthesermonsofAelred

ofRievaulx.Thefirstvolumewaspublishedin1989169anditcontains46sermonsthatweredivided

into twopartscalledTheLiturgicalSermons:FirstandSecondClairvauxCollections.Thesecond

volume,ontheotherhand,hasanadditional38sermonsandwaspublishedin2001.170Thatsameyear

T.BerkeleyandM.B.PenningtonalsopublishedtheEnglishtranslationofthefirsthalfofthefirst

volumeofRaciti’sworkentitledAelred’sLiturgicalSermons:theFirstClairvauxCollection(Advent‐All

Saints). 171Theysettled tofollowRaciti’sversion thatdiffersstructurally from theearliereditions

ofTissier172andMigne173thatwerepublishedin1662and1860respectively.These earlierpublications

andperhapsattempts topropagateAelred’swritingsdidnotfind importanceuntil the1930’swhen

studiedwereinitiatedandresearchershave gainedinterestinhisworks.174

BacktoAelred’ssermons,differentredactionsweremadebecausehehimselfnevertookthe

initiativetoorganizeorcompilethemunlikehispredecessorssuchasBernardofClairvaux.Various

scenarioscouldbeattributedtotheproliferationofthesermon’svariededitions.Historicallyitcould

haveundergoneseveralrevisionsasitwastransmittedfromonemonasterytomonastery.Forexample,

Aelred’ssermonscouldbefoundinthemonasteryofDurhamandatWestminsterAbbey.Duringhis

visitswithintheOrderandaroundEnglandAelredcouldhavesomeofhissermonswithhimand

perhapsreusedthemorsimplycopiedapartofacertainsermon.Toillustrateoneoftheseactual

facts,paragraphs47‐58ofSermonOneFortheComingoftheLord,saveforthesyntacticadjustment,

alsoappeared inparagraphs31‐42ofSermonTwoFor theComingof theLord.Thereareother

instanceswheremorethanapartofthesermonwascarriedovertoaparticularsermonintheother

collections.175Withtheseconsiderations,“theeditorsofthecriticaleditionofthesermonsofAelred

preparedforpublicationintheCorpusChristianorumContinuatioMediaevalis[CCCM]havedecidedto

keepeachoftheknowncollectionsintact.”176

Hence,wehaveatpresentseveraleditionsofAelred’ssermonsthatareactuallycollectionof

collections.On the positive side, however, the consequent bafflement did not impoverishAelred’s

inestimablespiritual legacybut rathersecure its remarkableworthand likewisehonor theauthor’s

inspiringwisdom.Thiscouldhave motivatedRacititocomeupwithacriticaleditionofAelred’s

sermonstoperpetuatetheabbot’sremarkablespiritualteachings.Hebasedhisredactiononhistheory

ofpreécritandpostoralescheme.Theformerwerecompletewrittentextofthesermonsbutwere

169 AelrediRievallensis,Operaomnia,SermonesI‐XLVI:CollectioClaraevallensisprimaetsecunda,Ed. G.Raciti.

CCCMIIA(Turnholti:Brepols,1989). 170 Aelredi Rievallensis, Opera omnia, Sermones XLVII‐LXXXIV: Collectio Dunelmensis, Sermo a Matthaeo

Rievallensi servatus, Sermons Linconlnienses, Ed. G. Raciti. CCCM IIB (Turnhout: Brepols, 2001). 171 Aelred of Rievaulx, The Liturgical Sermons. The First Clairvaux Collection. Sermons One‐Twenty‐ Eight

(Advent‐AllSaints),Trans.byT.BerkeleyandM.B.Pennington,CFS58(Kalamazoo,Cistercian Publications,2001)

172 BibliothecaPatrumCisterciensium,Vol.5,Ed.B.Tissier(Bono‐Fonte,1662). 173 PatrologiaCursusCompletus,SeriesLatina,Vol.195,Ed.J.‐P.Migne(Paris,1860). 174 Cf.J.R.Sommerfeldt,AelredofRievaulx:PursuingPerfectHappiness,p.5. 175 Cf.M.B.Pennington,Intro.toTheLiturgicalSermons,p.17‐18. 176 Ibid.p.19.Cf.alsoRaciti,“Deuxcollection,”pp.174ff.C.H.Talbot,SermonesIneditiB.Aelredi abbatis

Rievallensis(Rome1952)


36

modifiedduringtheactualdeliverytoadjusthisthoughtontheintendedaudience.Thiscategory

appliestotheReading‐ClunyCollection,OxfordTrinity Collegeandthemanuscript19.Thelatter,on

theotherhand,werewhatthescribehadcopiedduringtheactualsermonsandcouldhave probablybeen

corrected byAelredhimself.177RaciticoncludedthatTheFirstandSecondCollectionsofClairvaux

belong to thepostoralegroup.As a result from this investigativeworkhe came upwith the

publicationofAelred’sLiturgicalSermons:FirstandSecond ClairvauxCollections.

Readersshouldbeawareofthesevariantsespeciallywhenreferringtocertain sermon/ssince

theydifferinnumberingorphysicalarrangementaccordingtotheredactors.TissierandMignesimply

followedtheoriginalmanuscriptswhereoneoftheadventsermonswasinsertedafterPalmSunday(see

tablebelow).Sommerfeldtnoted,however,theeffortmadebyRacititorestoretheirproperliturgical

order.Hesaid,“ThesesermonswereeditedbyGaetanoRacitiandnumberedbyhimaccordingtotheir

placesinthevariousmanuscriptcollectionsthatservedasthebasisforhisedition.Thus,thereader

shouldbeawarethatareferenceto,forexample,Nat29doesnotsignalaquotationfromAelred’s

twenty‐ninthChristmassermon.”178

Following the edition published byG.Raciti, we find 28 sermons in thefirstClairvaux

collection.Forvisualpurposesandcomparison,thetable179belowwill showthedifferencebetween

RacitiandTissier‐Migne’sedition(PL95).

Raciti Sermon’sNumbering LiturgicalSeasons TissierMigne

I SERMONONE FortheComingoftheLord 1

II SERMONTWO FortheComingoftheLord 10

III SERMONTHREE FortheNativityoftheLord 2

IV SERMONFOUR FortheEpiphanyoftheLord 3

V SERMONFIVE ForthePurificationofMary 4

VI SERMONSIX FortheFeastofSaintBenedict 5

VII SERMONSEVEN FortheFeastofSaintBenedict 6

VII SERMONEIGHT FortheFeastofSaintBenedict 7

IX SERMONNINE FortheAnnunciationoftheLord 8

X SERMONTEN ForPalmSunday 9

XI SERMONELEVEN FortheFeastofEaster 11

XII SERMONTWELVE FortheFeastofEaster 12

XIII SERMONTHIRTEEN FortheAscensionoftheLord 13

XIV SERMONFOURTEEN

For the Nativity of Saint John

Baptist 14

177 Cf.M.B.Pennington,Intro.toTheLiturgicalSermons,p.19. 178 J.R.Sommerfeldt,AelredofRievaulx:PursuingPerfectHappiness,p.xviii. 179 M.B.Pennington,ConcordancetoTheLiturgicalSermons,pp.51‐52


37

XV SERMONFIFTEEN

FortheFeastoftheHolyApostles

PeterandPaul

XVI SERMONSIXTEEN


PeterandPaul

XVII SERMONSEVENTEEN


PeterandPaul 15

XVIII SERMONEIGHTEEN


PeterandPaul 16

XIX SERMONNINETEEN FortheAssumptionofSaintMary 17

XX SERMONTWENTY FortheAssumptionofSaintMary 18

XXI SERMONTWENTYONE FortheAssumptionofSaintMary 25

XXII SERMONTWENTYTWO FortheNativityofHolyMary 19

XXII SERMONTWENTYTHREE FortheNativityofHolyMary 20

XXIV SERMONTWENTYFOUR FortheNativityofHolyMary 21

XXV SERMONTWENTYFIVE FortheFeastofAllSaints 22

XXVI SERMONTWENTYSIX FortheFeastofAllSaints 23

XXVII SERMONTWENTYSEVEN FortheFeastofAllSaints 24

XXVIII SERMONTWENTYEIGHT TotheClericsattheSynod

ThefirstClairvauxCollectionthereforehasatotalof28liturgicalsermonsbyAelredof

Rievaulx.WefindthattherearetwosermonsFortheComingoftheLord(forAdvent),three

arededicatedFortheFeastofSaintBenedict,twosermonsFortheFeastofEaster,fourare

preachedFortheFeastoftheHolyApostlesPeterandPaul,threeversionsarepreparedForthe

AssumptionofSaintMary,anotherthreearedevotedFortheNativityofHolyMaryand,finally,

threemorearewrittenFortheFeastofAllSaints.Curiously,sermon28isincludedalthoughit

isaddressedTotheClericsattheSynod.B.Penningtonprovidedaprobablehistoricalreason

forthisirregularity:

ThereisalsoasermonthatAelredpreachedtotheclergygatheredinsynodatTroyes.

DuringthewholetimeAelredwasabbot,thebishopofTroyeswasHenryofCarinthia,whohad

beenamonkofMorimondandthenitsabbot.Henryprobablytookadvantageofthefamous

abbot’spresenceinFranceforaGeneralChaptertoinvitehimtospeaktohisclergy.The

inclusionofthissermonwasmadeforthemonksofClairvaux(whichwassituatedinthediocese

ofTroyes),an outsidecopyistconnectedwith thediocesanchancerymayhaveexecuted the

collection. This might perhaps make the curious inversions mentioned above more

understandable.180

Thispeculiarity,thoughoutsidetheproperliturgicalseason,doesnotaffectinanyway

theessentialteachingsofAelredsincewhathepreachedwasliturgicallyproperfortheoccasion.

180 M.B.Pennington,Intro.toTheLiturgicalSermons,p.15.


38

Asamatteroffact,thesermonwasdeliveredduring thesynodalliturgyandbeforethe

assemblyofthediocesanclergywhowerecelebratingthedignityoftheirpriesthood.Preaching

asanAbbot,infatherlytoneandpastoralauthority,heeloquentlydescribedthenobilityand

significanceoftheirpriestlyministry.

Forwhatthenwereyouchosen?Tobeinvestedwiththegloryoftheroyalpriesthood.Behold

thedignityoftheChristianpeople…Notbyoneblessingonlybutbytwohavewebeenprepared

inadvance: thekinglyandpriestly…You…should regardyourselvesasbeingmoreproperly

denotedasaroyalpriesthoodbecauseyourulethepeopleofGodandhandledivinemysteries…

Acknowledgethereforethehonorthatisyoursandhonoryourministry.181

1.3.TheStructureandLiteraryStyle

Despitethislittleincongruity,whenthefirstcollectionofAelred’sliturgicalsermonsisread

and considered in its entirety, it reveals anAelredianSpirituality cleverly concealedbehind the

discoursesoftheseason’sthemeand,actually,itiswaitingtobeidentified,gathered,andorganized

asanindispensableblueprinttoguidethesoul.Thespiritualsubjectsthatwereintegratedinthe

sermonsand,thefactthat,theywereroutinelymentionedalongtheargumentscouldprovideaschema

thatembodiestheessentialelementsofAelred’sspiritualteachings.Thus,ameditativereadingand

perceptiveanalysisof the liturgicalsermonscould link together thosespiritualmessages inwhich

Aelredintendstounderline:1)Man’sinteriorlifethatisdirectedandjustifiedbyChrist’slove2)

couldbeachievedinthecorporaldisciplineandaradicalchangeinone’slifestyle3)asmanifestedin

thevirtuouslivesoftheSaintsandofMarywhichwererealizedbytheirobservanceofcharityby

imitatingtheChristinthegospel.Thesearethethreegeneralaspectsthatcouldbeinferredfromthe

sermons, which crucially constitute the spiritual teachings of Aelred. They are dynamic and

progressiveyetdiscreetbecausetheymanagetoleadthe reader(hisbrothermonks)toalifeof

spiritual fervor ‐‐ through scriptural analysis,metaphorical examples and endearingwordsAelred

addressedtohisbrothermonks.

Noticeably,Aelreddidnotemployinthesesermonsanyautobiographicaldevices,whichcould

befoundinhisotherliteraryworks.Insteadheusedbiblicalcharactersorthesaintsasanalogyto

illustratehispointand,importantly,toedifyhishearers(RB38.12).InhissermonFortheFeastof

SaintBenedictheusedMosestotypifyBenedictasthenewgiverofthelaw(RB).Therefore,Aelred

explainedthatBenedictwrotearuleforhismonksasguidetore‐buildthecorruptedtemple(soul)

ofthosewhodriftedthroughtheslothofdisobedience.182

[Benedict]wasfillednotonlywiththespiritofMoses;hewasalsosomehow,assomeone

said,filledwiththespiritofallthejust.Hebuiltaspiritualtabernaclefromtheofferingsofthe

childrenof Israel. InhisRulesparkles thegoldofBlessedAugustine, thesilverofJerome, the

double‐dyedpurpleofGregory,nottomentionthejewel‐likesayingsoftheholyFathers;withall

181 Sermon28.6.7.9,pp.382‐382 182 Cf.RBPrologue2andSermon8.7.


39

thesethisheavenlyedificeisembellished.You,brothers,arethetabernacleofGod;you[are]the

templeofGod.183

ItshouldbetakenintoaccountthatAelredaddressedthesesermonstohiscommunityof

monksastheirAbbot.Asamatteroffact,M.B.Penningtonnoted,“It’scloisteredoriginisevident

notonlybythedaystowhichthesermonspertainsbutalsobythestyleofthesermonsthemselves.

Theyhaveacertainsimplicityaboutthemmuch inaccordwith themonasticwayof life.”184

Naturally,Aelredusedlanguagespropertomonasticterminology,figuresofspeechthatpertainto

religiouspractices and custom, and allegorical interpretations that arewithin the experience and

capacityofhiscommunity.Inoneinstance,heshowedsensibilitybyhisremarkonhisdutyasan

AbbottoedifyhismonksviaconferencesorsermonsaccordingtoCisterciantraditions.

Yourealizefullwell,mybrothers,thatisthecustom,accordingtothestatutesoftheOrder,

thatonthisfeast,asonanumberofothers,weshouldhearsomethingthatwilledifyus.Aspeople

insecularsocietyusuallyaddsomethingtotheirmenuonfeastdaysoverandabovewhattheyhaveat

othertimes,sointhesamewayitislaiddownforusthatforourwell‐beingonfeastdayswe

shouldaddtowhatwedoatothertimessothatwemaybeedifiedbysomeone’scomments.185

Obviously,Aelredwrotehissermonsnottoflaunthismentalstrengthbutinsteadusedhis

literary competency to spiritually edifyhismonkswithhis sensible scriptural commentaries.He

expressedinsimplewordshisanalysisandreflectionoftheliturgicalseasonorfeastwithoutsounding

tooacademicortheoretical.Itshouldbeconsideredalsothat“forbiblicalcitations,Aelredusedthe

VulgatetextoftheBible.”186Andtointerpretthetextsofaparticularfeastorliturgicalseason,he

usedthePatristicmethodonthefoursensesofthescripture.InhissermonFortheComingofthe

LordhereferredtothemasthefacesoftheHolyScripture.Hesaid:“Itsfirstfaceishistory,the

secondmorality,thethirdallegory,thefourthanagogy–thatis,asenseofwhatisabove.”187In

otherwords,Aelredutilizedtheprocessofbiblicalinterpretationofhistimeandsuccessfullyapplied

ittoguideandenhancehisbrothersintheirknowledgeofthescripture.ThePatristicinfluencesin

Aelred’swritingswerecertainlyevidentbutA.Squireunderscoredhiscleveradaptation.Hedescribed

whyAelredmadesuchmodifications:

IftheseearlyCistercianwriterscanalleffectthisstyle,itisbecauseimaginativelytheyseem

toliveintheworldoftheauthoritiestheyciteandtofeelthemastheircontemporaries.Theirsense

ofhavingtheweightofauthoritybehindtheirviewsisstrengthenedbyadirectandlivingcontactwith

their sources.ThusAelredcontrasts theexcesseshecondemnswith the teachingofAugustine,

Ambrose,andGregory,andtheexampleofAnthonyandMacarius(ii,23‐4),andheobviouslyhas

documentedargumentsfordoingso.188

183 Sermons8.3,p.148. 184 M.B.Pennington,Intro.toTheLiturgicalSermons,pp.20‐21 185 Sermon15.1,p.227. 186 J.R.Sommerfeldt,AelredofRievaulx:PursuingPerfectHappiness,p.xviii. 187 Sermon2.2,p.78. 188 A.Squire,Aelred:AStudy,p.31.


40

Anotherliterarystylethatcouldnotescapeone’sdiscerningeyeisAelred’shabitofgiving

threefoldmeaningtocertaintheme.Heneverrunsoutofwordstocomeupwithtripleconnotations

toqualifythreelevelsofunderstandingthesameconcept.NobodywoulddaretodisagreewithM.B.

Pennington’sobservationthatAelred“likestousethetriplicate,sometimesforemphasis,sometimesfor

bringingoutvariousaspectsoftherealityunderdiscussion.”189ThisbringsbackAelred’sinterestof

findingsuitableexpressionsthatwouldassociatetheTriuneGod,whichhealreadydevelopedinthe

MirrorofCharity.Aelred’ssermononTheFeastofAllSaintsperfectlydemonstratethismanner:

…becauseheknewthatourmemorywasimpairedbyforgetfulness,ourunderstandingbyerror

andourattentivenessbycovetousness…so that… theremayalwaysbe fresh inour

memorythewonderfulloving‐kindness,thewonderfulgentleness,thewonderfulcharitythathe

showedtowardsus…Heendureddeathforus,atpresenthegivesusforgivenessofsins,

afterthislifehepromiseseternalhappiness.Weshouldrecalltomemory,dearestbrothers,this

ourliberation,thisourhope,thisourhappiness.190

Aelredalsoeffectivelyexploitedtheuseofendearingwordsinhissermon.Heneverhesitated

toinserttheexpression“dearestbrothers”,“mybrothers”,orsimply“mydear”toproceedwithhis

discussionorexplainanotherpoint.Asaconsequence,heestablishedapersonalrapport,asenseof

onenessandequalitywithhisbrothers.Hecertainlyknewverywellhisaudiencebothpersonallyand

characteristically.Andfinally,toendorclosehissermonheneverfailstoinvoketheTriuneGodor

usetheTrinitarianformula.

2.THESPIRITUALTEACHINGSOFAELREDINHISLITURGICALSERMONS

2.1.Man’sInteriorLifeinChrist’sCharity

Aelred’sspiritualteachingisfundamentallyrootedonhisdevotion tothehumanityofJesus

Christ.Hetookthisasthepointofdeparturetoanalyzethehumanconditionandtounderlinethe

importanceofman’sinteriorlifeinChrist.HismeditationonthehumanaspectofChristproduceda

scripturallybasedandtheologicallysoundspirituality,whichprogressivelyunfoldedinthepagesofhis

liturgicalsermons.OnthisA.Vauchezcommented,“TheGod‐manextolledinthespiritualityofthe

timewasinfacttheChristoftheGospels…ThecentralplaceheldbyChristinthepietyofthe

twelfth‐centuryChristianswasexpressed,onthelevelofspirituality,bythegreatervalueaffordedthe

NewTestament.”191

Infact,Aelredwasamongthosemedievalwriterswhoinauguratedthedevotiontotheperson

ofChrist192intheGospels.HistreatiseOnJesusattwelveyearsoldisanimaginativereconstruction

189 M.B.Pennington,Intro.toTheLiturgicalSermons,p.24.

190 Sermon26.2,3,4,pp.354‐355.Cf.alsoMirrorofCharityBk1.4.12,page93 191 A. Vauchez, The Spirituality of the Medieval West: The Eight to the Twelfth Century, Trans. from theFrench

byC.Friedlander,CS45(Kalamazoo:CistercianPublication,1993),p.85. 192 ItisworthnotingthatAelredalreadyexpressedhisdevotiontoChrist’shumanityonhissermon FortheAssumptionof

SaintMaryevenbeforeSaintFrancisofAssisi.Cf.A.Vauchez,TheSpirituality oftheMedievalWest,p.143.


41

oftheearthlylifeofJesusandwhatcouldhavetakenplaceatthefindingoftheLordinthetemple

basedonLuke’saccount.InhissermonFortheAssumptionofSaintMaryAelredemphasizedtohis

brothermonkstheimportanceofapproachingChristinhishumanity.Hesaid,“Certainly,brothers,it

isgreatgoodandagreatjoytoknowourLordJesusChristinhishumanity,inhishumanitytolove

himandtoreflectonhimand,asitwere,toseeinone’shearthisbirth,hispassion,hiswounds,

hisdeath,andhisresurrection.”193Undeniably,itshowsAelred’sintensedevotiontoChrist’shumanity

whichhealwaysreiteratedinhiswritingstobeimitatedinone’sspirituallife.Thisalsoaffirmedhis

positionregardinghisteachingaboutsharinginthesufferingofChristinTheMirrorofCharityas

interpretedinthedisciplineoftheRuleofBenedict(RB).194Infact,Aelredexpoundedatlengththis

lessononparticipationinChrist’ssufferingtocounteractthecomplaintsofsomemonkswhodefied

therigidinterpretationoftheRB.

Theideaofmodelingone’slifetotheChristoftheGospelmadeithumanlyconceivablethe

realityofahuman‐divinerelationshipandviceversawhileatthesametimereinforcedtherelevance

ofman’s interiorlifeinChrist.AelredfoundintheLordJesusthehumanexpressionofdivine

charityasthekeytounlockthemysteryofhumanbliss.Herecognizedthatunlessmanlearnsto

loveinthespiritofChristhewouldremaininhishumanmiseryandsin.Althoughmanbynatureis

inclinedtowardsgoodhe isalsoweakandbyhumaneffortalonehecouldhardlyarriveattrue

happinessandliveinChrist’scharity.InhissermononThePurificationofMary,Aelredidentified

thesins that thwartman’s initiative to followChrist.Therearemanykindsofuncleanness.One

uncleannessspringsfromnature,anotherfromthewill,anotherfromweakness.Fromnaturecomesthe

uncleannesswithwhichweareborn.ThatiswhyholyJobsays:Nooneiscleanfromsin,noteven

infantonedayold.David,too,says:Behold,ininiquitywasIconceivedandinsindidmymother

conceiveme…Butwhoistherewhoofhisownfreewillhasnotaddedtohisuncleanness?Ofthis

uncleannessScripturesays:Thereisnotajustpersononearthwhodoesgoodanddoesnotsin…

Thereisyetanotheruncleannesswhichspringsfromweakness.OfthistheApostlessays:Iperceive

thatisinmybodilymembersanotherlawfightingagainstthelawofmymindandleadingme

captiveunderthelawofsin.195

Suchisthehumanconditionofmanwhoseinnategoodnesstendstowardsfailurebecausehe

isboundtohisweaknessesandsins.Paradoxicallyheisconstrainedbyhisownvicesandwantonness

toloveGodandtodowhatisrightorgood.Despitehisconsciousefforttoavoidsinhealways

fallsbacktothesamemistakesbecauseofhabit.Hisself‐centerednessorconcupiscencepushedhim

intotheviciouscycleofhumanmiserynomatterhowmuchhedefiesitandresistit.Heconstantly

findshimselfcaptivebyhishumandesiresbutlikewisewillingtorelinquishitwhenhisgoodnature

isrousedbyGod’scharity.Thisdreadfulrealityofman’sentrapmenttosinsisdescribedinthe

sermononTheEpiphanyoftheLord.

193 Sermon20.4,p.276.

194 Cf.MirrorofCharityBk2.6.15,p.173 195 Sermon5.13,15‐16,pp.123‐124


42

Wewerecaptivestoourvices,tooursins,tothepowerofthedevil,boundwiththechains

oftheworsthabits…Wewereblindandparalyzed,lyingprostrateinthedesiresofthefleshason

acot,dissipatedandsickandincapableofanygoodworkandignorantofthewaywhichleadstolife,

eachandeveryoneofushadtobetold:Riseup,sothatwemightwalk;enlightened,sothatwe

mightrecognizetherightway.Itwaswhen‐‐throughthegraceofhisvisitation‐‐Godstirred

ustoindignationatoursinsthathesaid:Riseup.Itwaswhenheinspiredanattachmenttoworthy

emulationthathesaid:Beenlightened.196

Eventhoughmanisenslavedbyhisvicesduetoself‐centeredness,Aelredsawthedoorof

hopeviathepresenceofGod’sgrace,whichenablesmantogotranscendhishumanlimitationsand

sins.Sinsdonotonlyenslavemanbutalsobringturmoilinhisheart.ButGod’sgrace197rouses

man’sconsciencetoasenseofcompunction,andthenleadshimtoanactoflove(reconciliationor

confession)withGod.“Sincererepentancethereforeshouldbefollowedbyconcreteactions(thatis,

sacrifice)toattestthesoul’sliberatedcondition.Thus,Aelredcounseledto“offersacrifices…to

God.Puttodeathwithinyourselvesthosethingswhichtheworldloves.Lovetobeinsignificantto

Christ,tobepaupersforChrist,toberejectedforChrist.ThisourblessedFatherBenedictteaches

us.”198HeusedtheauthorityoftheRuleofBenedicttoexercisecharityinthelifeofpovertyand

humilityasanactofself‐sacrificeinthecontextofcommunity.

Therefore,manhastomaketheinevitablesacrifice(thatis,renouncinghimself)topreserveand,

atthesametime,tobeabletoexercisecharity.Manneedstooffersacrificeinorder tolove

Christandtodwellinhislove.ButtoreceiveChrist’sloveandhisforgivenessmanalsohasto

observecharitybecauseitisthekindofhumansacrificethatGodaccepts.Intherealmoffaithand

inthecontextofman,loveandsacrificeareparadoxicallysynonymous.Aelredadded,“Ifyou

withdrawfromloveoftheworldandbegintoloveGod,youthendrawneartoGod.Sowedraw

neartoGodwhenwegrowinhislove.Hedrawsnearuswhenhedeignstohavemercyonus.”199

ToobservecharityortoloveforthatreasonisinrealityGod’scalltoself‐renunciation,dyingto

one’ssinsandwithdrawalfromhumanorworldlydesires(concupiscence).

Charityorloveeliminatessinsandself‐centeredness.200ItreconcilesmantoGodandalso

restoresthefriendshipthathasbeenseveredbyman’sconcupiscence.Throughitmanrestoreshistrue

imageandbecomesmorelikeChristandsoenableshimtoabideinGod.Becauseofcharityman

alignshimselfnotonly toGodbutalsoespecially toChrist’s teachings. Inotherwords,“…

conformity toGod inChrist,pertains to themoralordercertainlymore than to the intellectual

196 Ibid.4.29‐30,pp.115‐116 197 MirrorofCharityBk1.11.31“AnygoodGodaccomplishesthroughusorbyuswithoutourwillis God’s alone and

not ours. But anything he accomplishesalong with our will is both his and ours … Therefore,thatworkGod

accomplishesinorthroughusmayalsobelongtous,heswaysourwillto give consent, and thus thanks to his grace

the reward become ours. If I do the deed willingly, I receiveareward.ButthatImaybewillingtodoagood

work,itisGodwhocausesevenmywilling. Then arousing the will itself to seek, to ask, to knock, he gives

grace upon grace to complete what thegoodwillchooses.” 198 Ibid.6.35,p.140 199 Ibid.2.10,p.80. 200 Cf.MirrorofCharityBk1.8,pp.100‐101.


43

order.” 201 Therefore, in charity man’s whole being (his thoughts, words and actions) will be

transformedtoChristandbytheobservanceofcharityhebecomesatpeacewithhimselfandwith

God.“IfwewishtohavethispeaceattheLord’ssecondcoming,letuswelcomehisfirstcoming

withfaithandlove.Letuspersevereinthosetaskswhichheshowedusandtaughtus.”202Here

AelredisquicktoacknowledgethatthiswasmadepossiblebecauseofChrist’sperfectcharity.He

saidduringhissermononTheFeastofEaster:

Wearemortalandsinners;heisimmortalandjust.Howarewetocometogether?Hesaw

this,hewhoiscaringandmercifulsawthis.Becausewecouldnotascendtohim,hecamedownto

us.Hetookuponhimselfonepartofourleaveningandsoadaptedhimselftoourweaknesshedid

nottaketohimselfthewholeleaventhatwasinus,butacertainpartofit.Ifhehadtakenonthe

wholeofithewouldbeasweareandhewouldnotbeabletohelpus…Wehavesaidthatthere

wasatwofoldleaveninginus:mortalityandiniquity.Theonehetookonandbyitwasmadelikeus.

Theotherheavoidedsothathecouldprofitus.203

ThisspiritualtruthofGod’scharitywasrevealedinthepersonofChristandisaffectedbyhis

redemptiveworks thatculminated inhissufferinganddeathon thecross.Therefore, thosewho

followChristandliveaccordingtohisteachingsarebestowedwiththegraceoffaithatbaptism.As

aresult,faithandloveofChristemancipatedmanfromsinsthatcausehisinnerconflicts.Aelred

underlinedthisspiritualrealityinhissermononTheComingoftheLordinthefollowingwords:

TheLordcamethefirsttimetofreeusfromoursins,butathissecondcominghewillheal

allourinfirmities.SoitisthatthepersonwhobidshissoulblesstheLordalsogiveshisreason:

Whoforgiveallyouriniquities,hesays,whohealsyourinfirmities.TheonereferstotheLord’sfirst

coming;theothertohissecond.Forbyhisfirstcomingheeradicatedoursins,butwestillsuffer

greatinfirmitiesinpunishmentforthosesins.

ByhisfirstcomingourLordraisedusuponlyinthesoul;byhissecondcominghewill

raiseusupinbody,too.AswenowserveGodwithboth–thebodyandsoul–sotheninboth

shallweenjoyperfecthappinesswithGod.Atthisfirstcominghegaveusfaiththatenablesusto

believehim.Athissecondcominghewillendowuswiththecapacitytoseehim,notasthewicked

willseehimonthedayofjudgment…butweshallseehimasthosewhoarepureofheartwill

beabletoseehim.204

TherealityofChrist’s(second)comingisthereasonwhyAelredunderscoredtheimportance

ofman’sinteriorlife,thatis,theconditionofhissoulbeforeChrist.Itisnotenoughformanto

renouncetheworldsothatChristcouldabideinhimbutalsohemustseetoitthatdeepwithinhis

hearthehasdisownedhimself andhishumandesires. “Without anywheedling flattery, letus

scrutinizewhatliesdeeplyhiddenintheinnerrecessesofoursouls,andtryhardertotearoutthe

201 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.36. 202 Sermon1.58,p.76 203 Ibid.12.5‐6,pp.195‐196. 204 Ibid.1.9,11,p.60.


44

diseased roots themselves.” 205Unfortunately, this realityofhumanredemption isnotalwaysfully

graspedbecauseman’ssinsimpedehimtoseethetruth.

RecognizingthishumanlimitationAelredstressedChrist’sinitiativetohelpmanunderstandand

recognizeGod’swill.Forwithoutdoubt thehumanmindwassoshroudedinandblindedbythe

darknessofsinthatitwasquiteincapableofconcentratingtheinterioreyeonthatdivinelight.Sohe

‐‐thatis,mercyhimself‐‐actedmercifullyandtemperedthebrightnessofhisdivinityforuswitha

sortofacloud.That,brothers,isthe[Lord’s]mostholyfleshwhichtodayheassumedfromthe

Virgin’sflesh;thatiscalleda‘cloud’becausebyitthedivinitywasovershadowed.Itiscalled‘light’

becausenowrongdoingweighsitdown.206

Indeeditisonlywiththeeyesoffaith(interioreye)thatChrist’scharityonthecrosscould

beunderstoodtohaverestoredman’scapacitytoovercomehismiserableconditionandconfronthis

self‐centeredness.Atthesametime,asmanexercisehisfreewillandmaketheefforttolivehislife

accordingtothescripture,God’sgracebecomesanagent207tohelphimcareforhissoul,keepa

cleanheartandaguiltlessinteriorlife.Thesearethespiritualdutiesthatheneedstoaccomplish

dailyincharity,208throughothersandinthecontextwherehefindshimself.Moreoverheshould

persevere inhishuman toilsandstrugglesagainsthisownweaknesses.Aelredexhorted,onhis

sermononThePurificationofMary,“Therefore,dearestbrothers,if,afterthepurificationofbaptism

orconfession,wewishtoprobeintoheavenlythingswithacleanheartandtovisitGod’stemple,we

mustendure the fortydays’purification– that is,wemustpatientlybearwith the laborsand

temptationsofthispresentlife.”209Herehementionedmetaphoricallytheprocessofpurificationthat

manhastoundergo.Heexplained,“Thisnumber–thatis,forty–signifiesthetoilsandtemptation

whichweoughtpatientlytoenduresolongasweareinthislife.”210

Sinandself‐centerednesspredisposemantofallagaintohisoldhabitsandweakness.He

should therefore conformhis life totally toChrist to effectthe essential transformation andgain

necessary strength to transcendhis human limitations.C.Dumont explained, “Conformitywith

Christ’sheartunitesuswithhimontologically,butanaffectionattentive tohishumandeedsand

actionswillmosteffectivelyhelpusimitatehiminteriorly.”211Thissuggeststhatweshouldconduct

ourlivesthewayhetaughtus,thatis,toliveincharitylikethewayChristhadlovedus.Indeed,

Christalreadyshowedushowhelivedasamanandalsotaughtuswithhiswordsandthescripture.

“Ifourheart isnotoccupiedbyphysical thoughts, ifwe listengladly toGod’sword and

understandit,therewillbekindledinusafirethatwillnotallowustothinkofanythingexcept

205 MirrorofCharityBk2.1.3,p.164 206 Sermon9.7,p.157. 207 Cf.MirrorofCharityBk1.11,pp.104‐105. 208 Ibid.Bk2.5,p.94. 209 Sermon5.22,p.126. 210 Ibid.5.20,p.125 211 C.Dumont,“AelredofRievaulx:HisLifeandWorks,”p.39.


45

whatconcernstheloveofourLord.”212WeshouldthereforeloveChristsincerelythroughothers

undertheguidanceofthegospel.

LovingGodistoloveChrist.LovingChrististoloveothers.Lovingothersistoloveone’s

selfandintrinsicallyChristinothers.213Lovealsoentailsfirstandforemostself‐knowledgeandself‐

acceptance‐‐oneisconstantlyintouchwithone’sself,one’sweaknessesandstrengths,andone’s

being.Inotherwords,oneshouldbeintunewithhisinteriorlife:aclearconsciencethatjudges

rightlywhatisgood,ahealthymindthatperceivesonlythetruthandacleanheartthatchastelylove

Christandothers.ThesearethepresupposedconditionsofthesoulinlovingtheChristofthe

gospel.Furthermore, this inner lifealso requiresconstantvigilance toprotect itagainsthuman

corruptionanddeception.

It istheessenceofthesoultorequireavigilantattentionsoasnottodigressfromits

attachmenttoChristandfromhislove.InhissermonontheNativityoftheLord,Aelredusedthe

imageofaflocktorepresentman’sinterior‐selfmanifestedinone’swords,thoughtsandactions.

Ourflockisourgoodattachmentsandourgoodthoughts…Towatchoverone’sflockisto

keepasolicitousguardoverallone’sthoughts,words,anddeedssothattheywillnotincurfaultin

anywaywhatever.Itislikewisetokeepguardoverthesenses–thatis,sight,hearing,taste,smell,

andtouch–sothatthatwickedthiefwillnotstealthemordragthemoff.Hestealssightwhen

throughinattentionwesinbyheedlesslooking;hedragsitoffwhenbyforceofpleasurehecompels

ustosin.214

Thusbydiscipliningone’ssensesandkeepingguardoverone’sconduct,215onecouldtruly

observecharityandloveChristininnocentdelight.Keepingapristineinner‐selftoloveisindeeda

greatchallengebutcertainlyyields inestimable joy,whichcanonlybeachieved inand through

Christ’scharity.SoAelredencouragesusinthesewords,“Letus,therefore,loveconfidentlyhim

whoiseternalandwhoiseternallygoodinthesamewayandalwaysdelightfulinthesameway.

Letuslovehimsomuchnow,brothers,thatwhenweseehimcoming…wemayhavenofear…

but…withgreatlonging,runtohimastoacherishedfriend.”216ItisaninvitationtoloveChrist

with joyful hope and expectation like the way one receives a long lost friend. Aelred thus

affectionatelyadded,“Therefore,dearestbrothers,ifwewanttoarriveatthathappiness,itbehooves

usnotonlytofollowourLord…butalsobothfollowhimandgoaheadofhiminthesameway

asthosewhoescortedhimintoJerusalem….”217Itmeansthattheapostlesandthesaintscould

alsobeone’sexampletofollowandimitatethecharityofChrist.

Aelredunderstandsverywellthishumanlongingtobehappywhichcould beexperiencedonly

inthefidelityofChrist’slove.Thereforehetookadvantageoftheliturgicalcelebrationsasan

212 Sermon1.21,p.64. 213 Cf.MirrorofCharityBk3.2,pp.222‐224 214 Sermon3.18‐19,p.97. 215 Cf.MirrorofCharityBk2.14.35,p.188. 216 Sermon1.13,p.61. 217 Ibid.1.45,p.72.


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occasiontonourishthefaithofhisbrothers(andthereaders)viahissermons.Fullyawareonthe

significance of the liturgy and its power to make the presence of Christ perceptible and his

savingmysteriescomprehensible,hetooktheoccasiontoemphasizethevalueofalifecenteredon

Christ.

Becauseitwasexpedientforusalwaystobemindfulofhisbenefitswhichhebestowedonus

throughhisphysicalpresenceandbecauseheknewthatourmemoryisimpairedbyforgetfulness,

ourintellectbyerror,ourattentivenessbycravings,hekindlyprovidedforusthatnotonlywouldthe

Scripturesrecountshisbenefitstous,butthesebenefitswouldalsobere‐presentedtousbyspecific

spiritualactions.Thus,whenhegaveoverhisdisciplesthesacramentofhisBodyandBloodhetold

them:Dothisinmemoryofme.

Forthisreason,brothers,thesefeastshavebeenestablishedbytheChurch.Becausewere‐

presentnowhisbirth,nowhispassion,resurrection,[and]ascension,thatwondrouslovingkindness,

thatwondrousgentleness,thatwondrouscharitywhichheshowedforusinallthese,willalwaysbe

freshinourmemory.Bymeansofthese[feasts]ourfaithshoulddevelopwheneverwehearwithour

earsandalmostseebeneathoureyeswhatChristsufferedforus,andwhathegivesusinthislife

andwhathepromisesusafterthislife.Hesuffereddeathforus,nowadaysheforgivesoursins,he

promisesuseternalhappinessafterthislife.218

Liturgy,accordingtoAelred,isthespecificspiritualactions(sacraments)institutedbyChrist

thatare carriedoutandcelebratedby theChurch to restore the imageofGod inman’s soul

disfiguredbyself‐centeredness.Hencemanneedstocelebrateasoftenasnecessarythesesacraments

ofChrist’slovetonourishhissouluntilhearrivesatthefullrestorationofGod’simageinhislife

orself.InthecelebrationoftheliturgyoftheEucharist,Christisnotonlymadepresentbutalsohis

charityismanifestedintheunityandloveamongthefaithful.AnyonewhoreceivesChristincharity

abidesinhimand,consequently,isunited inthe DivineTrinity.Eventhoughmanisalreadyjustified

fromsinthroughbaptism,inthislifemanstillneedstopatientlybearwithhisweaknessesand

constantly renewhisfaithfromwearinessandtemptations.Christthusinstituted hissacramentsoflove

sothatmanwillgrowinfaith,overcomehisweaknessesinGod’sgrace,andnourisheshissoul

throughworksofcharity.IntheliturgyandthesacramentsChristmakeshimselfpresent,reconciles

manwithGodtheFatherandpurifiesman’ssoulbyhischarity.

InhissermononthePurificationofSaintMary,Aelredunderstoodthishumandesiretobe

filledwithChrist’slove.Herecognizedhisbrothers’spiritualhungeranddesiretoberefreshedwith

God’swordsofcharity.Thushissermongoes:

Iseeyougathered,brothers,torefreshyourselveswiththefoodthatabides,thenourishment

ofGod’ssavingword…YouareaskingforthisbreadlikechildrenoftheLordJesus,ofwhomhe

himselfsays:Allowthechildrentocometome,fortosuchasthesebelongsthekingdomofheaven.

Butso thatyoudonotgrowfaintalong theway,youcomeandask tobe refreshed,and

refreshedwith thebreadwhich fills themind rather than the stomach…Thebread foryour

218 Ibid.9.1‐2,pp.155‐156.


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pilgrimageisthemysteryofChrist’sincarnation,thetruthofhisteachingandtheexampleofhis

humilityandthatofhisfaithful.Thebreadofyourhomeland...isthefaceofGod,participationin

hisdivinityandpossessionofthatjoywhicheyehasnotseen,norearheard,norhasitenteredinto

thehumanheart.219

Evidently,forAelred,thecelebrationofliturgyenablesustoparticipateintheDivineTrinity

foritactualizesChrist’scharitythatrestoresthedeformedimageofGodinus.Therefore,liturgyis

apersonalencounterwithGodwhereChrist’sloveissignifiedinthesacramentalsignsandactions

performedbythefaithful(thechurch).Moreover,God’sloveisespeciallyproclaimedandalsomade

presentintheliturgyoftheWord.AgaininhissermonFortheFeastofEaster,Aelredinvitesusto

encounterChristduringtheliturgy,tooseekhiminfaithandcometoknowhiminthereadingsof

sacredword.

LetusgotothetomboftheScriptures.Letusgowiththearomaticoilsofdutifuldevotion.

LetusseekourLordhere.Letusseekhimwithfaith,withdevotion,withcharity.Forthesearethe

ointmentswehavetobringtothistombifwewanttofindJesus.Butwhowillrollawaythestone

forusfromtheentrancetothetomb–thatis,thecoveringofthispassageofScripture–sothatwe

maybeabletofindwhatwearelookingfor?Mayhisangel,hisgrace,cometoourassistance.220

Obviously,AelredteachesthatGod’sgiftofgracewillnotworkunlessthisispairedbyone’s

initiativetocombatslothwiththe“aromaticoils”ofone’sinteresttolearnGod’sword.Thus,by

engagingone’sselfwithlectio(meditativereadingofthescripture)thatsinofslothfulnessisburied

and,therefore,onecouldmeetJesusinthesacredtexts.LikewiseAelredaccentuatedtheroleof

God’sgraceforheknewthatunlockingthemysteryofChrist’sredemptiveworkcouldnotbedone

withoutdivineinterventionorinspiration.AndsobyGod’sgraceofinspirationmancomestoseeand

understandChrist’s love from the reading, from the studying, and in theproclamationof the

scripture.

InAelred’sintroductiontohissermonFortheAssumptionofSaintMaryhebeautifullyand

powerfullycapturedGod’sinitiativetosustainman’senthusiasmtowardoffacedia221(thatis,spiritual

lukewarmness).Godcouldactuallybeexperiencednotonlyinthesacredwordsbuteveninthe

daily events thathappen inone’s life.These are instances that keptmen from thirsting and

encouragedthemtoseekandtoknowGodwhoiseverpresentintheirlives.

OurLorddoesnotwilltoputupwithourhavingspiritualboredom.Consequently,hevisits

us sometimesby sacredScriptures, sometimes throughour sermons inwhichwe express aloud

somethingabouthim,sometimesevenbythesweetnessofgoodthingswhichhappentousthrough

219Ibid.5.1‐2,pp.119‐120 220 Ibid.11.28,pp.190‐191 221 L.Dysinger,“Acedia,”TheNewSCMDictionaryofChristianSpirituality,ed.PhilipSheldrake,SCM PressLtd.(2005)

83‐84.


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him,sometimesbywhathappenstousthroughhisfollowers.Theseareourdisheswithwhichhe

feedsoursoulsothatweneithersufferhungernorineatinghavetoputupwithboredom.222

WhatAelreddescribed,infact,ishisfundamentalideaofspiritualvisitations223inhisMirror

ofCharity.Becausemancannotsustainonhisown the initial fervorcausedby theemotional

outburstofregretsheexperienceinlife,God’sgraceencouragesandupliftsman’ssoultocontinuein

hispathtowardsrenewalandsanctity.God’svisitationthenservestowakepeopleup,toconsole

them, andto reward them. 224Oftentimes, thishappensduringprayer (personal and common),self‐

introspection,quietmeditationofGod’swordsandspontaneousrealizationofone’serrororblunder.

Indeed,Christ’scharityisfullyexpressedandmanifestedespeciallyinthecelebrationofthe

liturgy(sacraments)withinandthroughtheChurch(others).As Christ’scharityiscelebratedinthe

liturgyitaffectspeaceinman’ssoul,restintheLord’slove,andharmonyinrelatingwithothers.

ThissacramentalexperienceechoesAelred’sdiscourseonSabbathrestwhereinhesaid,“Embracing

thewholehumanraceintheoneloveofhismind,heisnottroubledbyanyinjuryfromanyone…A

personpossessingthisvirtueshouldbesaidtocelebratethisSabbathespeciallywhenheentersinto

hisheartandapplieshisspirittothesweetnessofbrotherlylove.”225Therefore,humansoulis

already ledtoexperiencehereandnow thatdivine restwhich is intensifiedbymere longingand

hopefulexpectationofthecomingofChrist.Thisisthesignificanceofone’sinteriorlifethatis

livedinthecharityandthehealingpresenceofChristinone’sself.

2.2.AsceticismandMoralConversioninCharity

AelredofRievaulx is absolutely amanofhis timewhose lifewas shapedbymedieval

customaries,politics,educationandreligiousfervor.Butinthemidstofthisatmosphereheproduced

priceless literaryworks,which testify tohisprofound faithasaChristianandparticularlyasa

Cistercianmonk.Hiswrittenworksbetrayedhis intellectualprowessbecause theybearuniversal

characters thattranscendhisown time.Andbeingamanandamonkofhiserahe livedand

expressedhisspiritualitybasedontheprevailingnormonhowlifeandfaithshouldbeconductedand

manifested.

Spirituality (spiritualitas) in Medieval time merely refers to the doctrina and disciplina

implementedandobservedwithinChristendom,226butAelreddidnotonlyupholditbutalsoenriched

itbyhisexistentialanalysisandrationalharmonizationofhumananddivinerealities.Hislife’s

situationcoupledbyhisintegratedcomprehensionalignedhimnotonlytohisreligiousbackground

butalsodistinguishedhimasamasterofcontemporaryspirituality.Therefore,howhearticulatedhis

religiousdevotionand livedhis faithcould identifyhim to themoderndefinitionof (Christian)

spiritualityas“adynamicunitybetweenthecontentoffaithandthewayinwhichitislivedby

222 Sermon20.1,p.275. 223 Cf.MirrorofCharityBk2.8‐13,pp.176‐185 224 Cf.Ibid.Bk3.8.20,p.176 225 Ibid.Bk3.4.11‐12,p.229. 226 Cf.A.Vauchez,TheSpiritualityoftheMedievalWest,p.7.


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historicallydeterminedhumanbeings.” 227 Inotherwords,his judiciousadaptationof the tested

traditionsandpracticestaughtbyhispredecessorstransformedhimasaprogressiveteacherandpastor

ofthesoul.

Aelred’sentrytomonasticlifecruciallydeterminedhismannerofrelatingtoChristandliving

thegospel’sdemands.Hewithdrewfromtheworld,duringtheheightofhiscareeratKingDavid’s

court,torealizethatintenseattractionhehadfeltonthatmomentousvisitatRievaulx.228Suchdrastic

decisioninthemilieuwherehewascouldbeconsideredanactofreligioussacrificenotuncommon

tohistime.ImmediatelyheembracedtheCistercianlifeanddiscipline,facedthechallengesofits

demandsandphysicaldifficulties,learnedandlivedthegospelinthelightoftheRuleofBenedict.In

fact,viaanautobiographicalaccount inhistreatiseonTheMirrorofCharity,hesuggestedhis

motiveinbecomingamonkandthatheneverfeltoppressedinthemidstofphysicaldifficulties:

Ihavewanderedtheworldand[perused]thosethingsintheworld…SoIinterrogatedmyself

…Thechainofmyworsthabitsboundme,loveofmykinsmenconqueredme,thefettersof

graciouscompanypresseduponmetightly…Thespecterofdeathwasterrifying,becauseafterdeath

inevitablepunishmentawaitedsuchasoul…Ioftenfeltworthlessandsometimesweptwithbitter

contritionof soul.Anything Igazed at turnedworthless tome,buthabitsof sensualpleasure

oppressed[me].Butyouwhohearthegroansoftheprisonersandfreethechildrenoftheslain,

brokemychainsasunder…See,underyouryokeIbreatheeasily,andunderyourburdenIamat

rest,becauseyouryokeiseasyandyourburdenlight.229

ThisaccountconciselydescribedAelred’svisionofdeathandjudgment,hisconversionfrom

beingacourt’sstewardtobeingamonkashismeanstoriseabovehisweaknessessothathecould

livethegospeland,therefore,followChrist.Evidently,heisfullyintouchwithhishumancondition

forheevenhumblyconfessedthatheisweariedbytemptationsthatmightleadhimtobetrayhis

vocationasamonk.Thus,remindinghimselfandhisbrothers,hedeclared,“Everypersonthanthat

ofthosewhoareintheworldshouldtry,bythegoodnessofhisuprightwayoflife,toattainsucha

consciencethat,ratherthanfearingpunishmentonthatday,hewilllongforthegloryandthejoy

whichthejustwillhaveonthatday.”230Hestronglyemphasizedafaithfulobservanceofthemonastic

idealsinordertoreformone’sselfand,consequently,arriveataclearconsciencetojoyfullymeetthe

Lord.Guidedbythesamecharityhelearnedfromhispersonalexperience,Aelredadvisedhismonks

toofferasacrificeofprayer,thatis,adeepself‐examinationofone’sselftopurgeconcupiscence

fromone’sheart.InhissermonForPalmSundayhepreachedthecrossofChristasthemeasureto

combatman’sweaknesses(self‐centeredness).231

LetthecrossofChristitselfbe,asitwere,themirroroftheChristian.In[thelightof]the

crossofChristleteachpersonexaminehislife,whetherthewayhelivesconformstothecrossof

227 Ibid.p.9. 228 Cf.A.Squire,Aelred:AStudy,p.19 229 MirrorofCharityBk1.28.79,82,pp.131‐136. 230 Sermon1.7‐8,p.59. 231 Cf.MirrorofCharityBk2.5.9,p.169.


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Christ.AndtotheextenttowhichanyonesharesChrist’scross,lethimcountonsharingChrist’s

glory…Ourorderis Christ’scross.Therefore,brothers,holdfasttothesetwothings:thatyoudo

notdepartfromthecrossofChrist;thatwhenyouareplacedonthecross,youdonothingagainstthe

crossofChrist.Tospeakmoreplainly,thismeans:persevereinyourorderand,perseveringinthe

order,donotknowinglydoanythingcontrarytothatorder.Inthiswayyouwillbeyondanydoubt

followChristtotheplacewherehewentfromhiscross.232

ForAelred,therefore,tokeepone’ssoulworthyofChrist’sloveitisimperativethatonehas

torenouncetheworldandconformhisactionstothescriptures,thatis, theteachingsofChrist.

Furtherhehas tocommithimselfdaily toself‐renunciationandshouldpersevere inhissuffering

(cross)outofloveforChrist.Itentailsanattitudeofwillingnesstoforgohumanhonorsandworldly

richesbecausetheyhinderanddiscourageone’swilltotakethecrossofChrist.Sucharethekinds

offervorthatAelreddemandstoanyonewhoaspiretobeatpeacewithChristandtotastethat

sweetnessoftheLord’s“yoke”ofcharity.ForAelredtheLord’syokeorthecrossofChrist“is

easyandhisburdenislight;thereforeyouwillfindrestforyoursoul...Thisyokeischarity.This

burdenisbrotherlylove.”233Topersevereintheordermeanstoassistoneanotherincharityto

lightentheburdensofmonasticdiscipline.

TheasceticismthatAelredactuallyteachesthroughouthissermonsisthepracticeofhumility,

charityandconversionofone’s life.“Doyounot seemen,nobles in theworld,experiencing

conversion[tomonasticlife],layingdowntheirspearsandswordsandearningtheirfoodbymanual

laborlikepeasants?Butthisisbetter,moreobviouslyandmorefullyunderstoodasbeingfulfilledin

aspiritualwayamongeveryclass,pooraswellasrich,clericalaswellaslay.”234Thispreachingof

conversiontomonasticlifebyAelreddefinitelymeanttoencouragehisbrothermonkstoremainin

theirvocation.Suchreligiousattitude congruouslyputAelredinhiscontext.Inconnectiontothis

Vaucheznoted,“ThewilltomodeloneselfontheChristoftheGospelswasexpressedfirstofallby

theaddeddemandsinthefieldofpoverty.Bystressingcommunalownership,thevitaapostolica

abolishedthedistinctionbetweenrichandpoor.Itwaspracticedbymonksandregularcanons,who

gaveupindividualownershiponenteringreligiouslife.”235Beyondthis,Aelreddemonstratedhis

adeptnessandprogressivepositiontospirituallife.

“AelredtellsusthatwhenhereadtheScriptureshejotteddownonwaxtabletsthethoughts

whichcame,”A.Squiredeclared.236ThisimplythatAelredkepthisnotesduringhislectioashe

constantlymeditatedonChrist’slovethuskeepingalwaysinmindhismotiveoffollowingChristin

hislifeasaCistercian.Aelredreflected,“Bythedreadfulgnawingofthepassionsittearsand

bloodiesthesoul,allowingitnopeaceorrest.Soletthisyokerotinthepresenceofoil;thatisto

232 Sermon10.30‐31,p.180. 233 MirrorofCharityBk1.27.78,p.133. 234 Sermon3.10‐11,p.94. 235 A.Vauchez,TheSpiritualityoftheMedievalWest,p.8. 236 Squire,A.Aelred:AStudy,p.26.


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say,theyokeofself‐centerednessinthepresenceofcharity.”237Thiswasalsoechoedinhissermon

ForTheFeastofEasterwhereheexplainedthecauseofman’ssufferingsandwhytheyinflictman.

Weoughttoknowthatouriniquityisthecauseofourmortality.Andthereforewhenweare

fullypurgedofiniquitywewilldoubtlessalsobepurgedofmortality.Weoughttorealizethatour

iniquityistwofold.Itcomesfrom natureinwhichwewerebornandfromtheevilwillwhichwe

laterbroughttoit.FrombothofthesetheLordpurgesus…Therefore,whatwesuffernowfrom

thecorruptionofournatureisnolongeriniquitybutinfirmity.Fromthecorruptionofournature

cometheimpulsesofconcupiscencewhichwesufferunwillingly.238

Desires forworldlypleasures, indifference tosinsandhumanweaknessesare the realities

inherenttomanduetoself‐centeredness.Unfortunatelytheyobscuredtheotheressentialpartofhuman

being,thehumansoul,whichforAelredhastoberesurfaced.Andthiscouldbedonebycharity

andasceticalpracticesinordertorestorethatindistinguishableimageofGodinman.Thus,Aelred

warned,“Thedevil washoldingyoucaptivethroughloveoftheworld,throughloveofkinsfolk.You

wereboundbyyourowncravings.Brothers,whenwouldhehaveletyougo,iftheLordhadnot

struckhimdown?”239Herecognizedtheburdenswhichmanhavetoendurebut,atthesametime,

alsounderlinedChrist’scharitythatreinforceshimtopersevereinhistoils.

AelredteachesthatGod’scharity(love)throughChrist’sredemptiveworkshave equippedman

withthecapacitytoovercomehiscorruptedcondition.240Withthisinmind,heshowedhissensibility

andwisdomby recognizingman’sconditionandoften frustratedeffort tochangehimselffor the

better.Consequentlyheexplainedthat,“Weknowpeoplewhohaveformedgoodintention,firmly

promisedtoleavetheworldandalmostdid…Theybegantowishtoliveasquasi‐monasticsinthe

world,buttheyweredeceived.Fortheyfellbackintotheirformervicesandaddedhypocrisyontop

ofthem!”241IndeedAelredknewverywellman’sAchilles’heelthathegavethefollowingguidance:

Wemustgothree‐daysjourneyintosolitudetobeabletooffertotheLordourGodin

sacrifice thatwhich isabominable…The firstday’s journeyis leaving theworld.Thesecond is

leavingourvicesandsinsandturningourselvestobetterwaysofliving.Thethirdisleavingour

ownwill.Anyonewhohasmadethisthreedays’journeywillbeabletosacrificetotheLordwhatis

abominable.242

ObviouslyAelredofferedapracticaladvice‐‐toknow,firstofall,one’sself.How?Spend

sometimeoradayinreflection(thatis,ajourney)andseeifone1)hasalreadydetachedone’s

selffrom theworld,2)has turnedaway from sinsorvices,and3)havegivenone’sself to

obedience.Thesearethe fundamentalrequisitesformoralconversion.Itisadynamicprocessthat

follows aprogressionofone’smoralconversionorjourneytowardsunionwithChrist.Onlythenthat

237 MirrorofCharityBk2.3.6,p.167. 238 Sermon12.9‐10,pp.196‐197. 239 Ibid.6.13‐14,p.133. 240 Cf.MirrorofCharityBk5,p.94. 241 Sermon6.15‐16,pp.133‐134. 242 Ibid.6.17,p.134


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onecanembraceandunderstandthatthe“yokeofChrist”astranslatedtoself‐disciplineandtheof

observanceasceticalpractices‐‐ isactually lightandeasy.Hence to acceptand seeone’s

sufferingsasparticipationinthecrossofChristwiththeeyesoffaithisindeedanEpiphanybyitself.

Aelredconfidentlyspelledoutthistheologicaltruthwiththeauthorityofthescripture:

TheApostlesalsopointsout theway that leads toChrist: it is,he says, throughmany

tribulationsthatwemustenterthekingdomofGod.Again,theLordtellsusintheGospel:Blessed

arethepoorinspirit,fortheirsisthekingdomofheaven.ThisisthewaybywhichJesuswalked

andbywhichweshallcometohim:therenunciationofourownwill, theimitationofChrist’s

passion, thehardshipsof thepresent life,andvoluntarypoverty.This is thewaywhich sacred

Scriptureshowsus.243

AsalwaysthecaseAelredusedthescripturetojustifyhisteachings.Finally,inhissermon

ForthePurificationofMaryhepresentedaperfectanalogyinman’sneedtopurgehiscarnalpleasure

byhisinterpretationonthecommandmentofcircumcisionintheOldTestament.Hemadeagraphic

allusiontocircumcisiontoseverman’spenchantforsensualgratificationsoastoarriveatspiritual

purification.244Thus,hisrecurrentargumentstocombatthecarnaldesire,whichpracticallyattractman

tosin,hasfounditsjustificationinthefollowingexplanation:

AlthoughthereweremanyholypersonswhodidnotcomefromtheloinsofAbraham–as,

forexample,holyJob,yetitwastothedescendantsofAbrahaminparticularthatthecommandment

ofcircumcisionwasgiven.Thatfactthat themenofAbraham’sracecutawayonepartofthat

memberbywhichmenbegetandarebegottenincarnalcorruptionandpleasuresignifiesthattheLord

Jesuswouldbebornofhis lineagebutwithoutany fleshlycorruptionorpleasure.Andas those

descendantsofAbrahamcutawaythatpartoftheirfleshinwhichlustfulpleasureisexperiencedmost

keenly,sowe,thespiritualprogenyofAbraham,oughttocutawayallfleshlypleasure.245

ForAelred,toliveasamonkaccordingtotheRuleofBenedictmeanstopracticesomeform

ofasceticism.Herecognizedthatmanshouldcontinuouslybattlewithinhimselfandmadeevery

efforttoresuscitatethatimageofGodinhim.Heknewthatman’sweaknessesandconcupiscence

(self‐centeredness)couldbeovercomebyfastingandasceticalpractices.Therefore,hepreachedtohis

brothers:

Whatthenistobedone?Evenifwecannotwhollyexpelthem[oursensuality andcarnality]

weshouldcoverthemoverasmuchaspossible.Forblessedaretheywhosewrongdoingshavebeen

forgiven,whosesinshavebeencoveredover.Letuswithvigils,<labor>[sic],fastingandassiduous

prayercoveroverwhatever failuresmaybeours through this instabilityofmind, thesewandering

thoughts, andmemoriesofthissort.Andsincecharitycoversa multitudeofsinsletusworkatitwith

ourfullattention.246

243 Ibid.4.34,p.117. 244 Cf.MirrorofCharityBk1.17.50,pp.114‐115. 245 Sermon5.6,p.121 246 Ibid.9.37,p.168.


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ThisisbasicallythereasonwhyAelredkeptemphasizingthecharityofChristbecauseit

purifiesman’ssoul,thatis,hismemory,understandingandwill(love).Humility,self‐renunciation,

asceticismandothervirtuesthatderivefromthesehumanactionsarebutthefruitsofcharity.247A.

SquiremadeaclearillustrationhowAelredofRievaulxfaithfullyappliedthisteachinginthecontext

ofhislifeasaCistercianmonk.Inthefollowingwordsheexplained:

St.BenedicthaddeclaredintheprologuetohisRulethatinhismonasteryhewasseekingto

establish“aschoolof theLord’sservice, inwhichwehope toordainnothing that isharshora

burden.Butif,forsomegoodreason,anythingbealittlestrictlyarrangedforthecorrectionofvices

andthepreservationofcharity,donotonthataccountrunawayindismayfromthewayofsalvation,

whichcannot fail tobeanarrowat thebeginning.”Quoting thesewords,without the modifying

adjectivethatappliestothestrictness,AelredinsiststhatthedistinctivefeatureoftheRuleisthe

smallquantityofordinaryfoodanddrink,theroughnessoftheclothing,thetrialofthefastsand

vigils,theback‐breakingdailywork,andotherobservanceswhichtheRulelaysdown.Hecannot

agreethatitcanorshouldbecharacterizedbyvirtueslikepatienceandhumility,whichoughttobe

featuresofChristianlifeanywhere.If,astheprotagonistsofamoremitigatedobservancecontend,

theessenceofmonasticlifeconsistsinvirtueswhichmarkagenuineconversionoflife,then,he

argues,itmustatleastbeagreedthatitconsistsinvirtuesandobservancestakentogether.248

Clearly,AelredshowedhisstrongdevotiontothehumanityofChristascommoninhistime.

Hemeditatedthegospelandinterpreteditinamannerwherehecanidentifyhisownhumanityto

Jesus the man who saved the world on the Cross.He derived his spirituality and theological

understandingonwhatJesushadsaidanddonetolivehisChristianvocationascloseaspossible.

AgainSquireexplained thereasonforsuchpietywhichAelredapplied:

InourdevotiontothefleshofourSaviorwecan,asitwere,findanoutletforourfeelings

andemotionswhichactuallyrestorestheirinnocence.Enteringintothescenesofhislifeasvividlyas

ifwewerepresentatthem,wecanspontaneouslyreactwithourwholebeingtohimwhobecame

manthatwemight,asSt.Johninsists,seeandtouchhim,andhenceexpressouraffectionforhimin

anordinaryhumanway.Thisisacompleteascesisinitself.AsAelredsays,“thatamanmaynot

succumbtocarnalconcupiscence, lethim turnhiswholeaffection to theattractionsoftheLord’s

flesh.249

Thus,byimitatingthepersonofChristAelredhadshowedthatself‐mortification,asceticism

andachangeofone’sof life inaccordancewith thegospelarenotburdenbut rathergreater

expressionofone’sloveforGod.GodinitiatedtolovemanbybecominghimselfamaninJesus.

“TheFather’spurposeinrevealingtheSonwastomakehimselfknowntousallandsotowelcome

intoeternalrestthosewhobelieveinhim,establishingtheminjustice,preservingthemfromdeath.

Tobelieveinhimmeanstodohiswill.”250Asaresultmancouldparticipateinthedivineintimacyby

247 Cf.MirrorofCharityBk1.16,pp.113‐114.Seepage38. 248 A.Squire,Aelred:AStudy,p.28. 249 Ibid.p.47.Cf.alsoMirrorofCharityBk3.5.16,p.232 250 FromatreatiseagainstHeresiesbySaintIrenaeus,Bishop,(Lib.4,6,3.5.7:SC100,442.446.448‐ 454)


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imitatingJesusandfollowingtheexampleshehadshownanddone.Aelred’ssermonFortheFeast

ofEaster beautifullyexpressedthisdivinecharitythatenablesmantoarriveathistruehappinessthat

isinGod.

Thatinthesedays[EasterSeason]youhavetastedhowsweettheLordiscredible,especially

youwhohaveseenthosearmsoutstretchedasiftoembraceyou,youwhohavecontemplatedthose

sweetbreastlaidbare,asiftorefreshyou.Allthis,brothers,thoughithappenedonceandforall–

for,astheApostlesays,Christwasofferedonceandtakeawaythesinsofmultitude–yetyou have

seenitallfarbetterandmoreclearlywiththeeyesofyourheartthanmanysawitwiththeir

physicaleyesthen,whenithappened.InallthesethingsyouhavetastedhowsweettheLordis.

Sweet,humble,meek,merciful,gentle,andcaring.251

Therefore,Aelredteachesthatanyonewhoperseveresincharityandconsistentlyobservesthe

rigors of monastic lifewill be rewarded with the glory of Easter resurrection. Definitely, he

accentuatescorporaldisciplineinastrong,zealous,and demandingway.Butthedilemmawithsuch

approach,however,iswellexplicatedinthefollowingwords:

Whateverthedangersofmonasticpharisaisminherentinsuchaposition,theargumentAelred

presentshereistheessenceoftheprimitiveCisterciancase,andthekindofidealismitinspiredis

suggestedbytheferventnovicewho,inadialogueinthesecondpartoftheMirrorofCharity,

describestoAelredhowthelifetowhichhehascomeatRievaulxappearstohim.252

Afterall,conversionof lifeandasceticismare twoparadoxical facesofcharity.Theyare

expressionsoflovetocombatself‐centerednessbutalsoburdenstobeendurediftheyarenotseen

withtheeyesoffaithandacceptedintheattitudeof charity.Inthefinalanalysis,Aelredteaches

whathehimselflivedasamonkandhowheunderstoodtheteachingsofthescripture.Forthishe

preached:

Byhis[Jesus]fastinghecommendedtousthevalueofthephysicalafflictionwhichweought

toendureinthislife.Byhisphysicalpresencewhichherevealedtohisownafterhisresurrection,

weareabletounderstandtheconsolationofhisutterlysweetpresencewhichwewillexperienceafter

ourownresurrection.Bothwerecommendedtousoverthesamelengthoftimebecauseitisin

themeasuretowhichwebearafflictionforChristinthislifethatweshallreceiveconsolationinthe

[life]tocome.253

Thisisunquestionablya rationalandexistentialinterpretationofChrist’sredemptiveworks

whereChristianscouldunderstandthemeaningoftheirfaith.Aelredstronglyprovidedascriptural

foundation for the reasonandmeaningofman’ssuffering in the lightofChrist’shumanitywith

eschatologicalunderpinningtoeveryhumanendeavormotivatedanddoneinthespiritofcharity.

251 Sermon11.2,pp.182‐183. 252 A.Squire,Aelred:AStudy,p.29.Cf.alsoMirrorofCharityBk2.17,pp.192‐200. 253 Sermon13.6,p.207.


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Atthispoint,Aelredhavereasonablyshownthemeaningofasceticalpractices,itsvalueto

effectaradicalchangeononeself,anditsvitalroletopracticecharityandviceversa.However,he

didnotsimplyexplicatethesethingsbutratherteachesthemtobeobservedandexpectsthatonewill

perseverebyitsdemand.Thereforehecounseledto“examineyourselfmorecarefully…Nowyou

mustenduresufferingsforChrist,youexercisethevirtueofpatience,chastisetheinsolenceofyour

fleshbyfrequentvigilsandfasting,undergotemptation.Youmustturnyourspiritawayfromall

earthlypreoccupations.Butmostparticularly,youmustmortifyself‐willbythevirtueofobedience.”254

2.3.Christ’sCharityintheVirtuousLivesoftheSaintsandofMary

AelredconsistentlyreferstothehumanityofChrist,thatis,toJesus’examplesandteachings,

todemonstrateGod’sperfectcharitythatfundamentallyendowedmantoachievehappinessevenin

thislife.HeneverfailstounderlineGod’sinitiativeinrestoringthefriendship(severedbyman’s

concupiscence)heusedtohavewithhiscreatures.ThisawesomerealityofGod’sloveiswhatAelred

wishedtoimpartandinstillinconsciousnessofhisbrothermonks.InhissermonFortheComingof

theLordheimplores,“IfwewishtohavethispeaceattheLord’ssecondcoming,letuswelcome

hisfirstcomingwithfaithandlove.Letuspersevereinthosetaskswhichheshowedusandtaught

us,nourishingwithinushisloveandthegenuinedesirebywhichwemayrunouttomeethimas

perfectedhumans.”255Hechallengesthemtocarryonwiththeirlifeasmonksuntiltheyreachthe

heightofholiness(perfectedhumans)tobewithGod.

Yetattheheightofsuchidealism,Aelredneverforgetstobringdownhimselftotherealityof

thehumancondition.Heremindsusthatthoughmanhadalreadybeenspirituallyredeemedby

Christ’scharity“throughournegligence,wehavecontaminatedourselvesafterthatpurifying.”256Asa

result,weexperiencetheinnerconflicttodecideandtochoosebetweenwhatisobjectivelygood

andwhatweperceivetobegood(forourselves).“Sinceonlythatpowerofthesoulwhichismore

usuallycalledloveiscapablebothofcharityandofself‐centeredness,thisloveisobviouslydivided

againstitself,asifbyopposingappetitescausedbythenewinfusionofcharityandtheremnantsofa

decrepitself‐centeredness.”257Truly,wehavethepowerorthewill(love)tochoosebutwearein

realitycaughtintheviciouscycledecidingerroneouslyandchoosingselfishly.

Acutelyawareofthishumancondition,AelredsawinthehumanityofChristnotonlythekey

tobreakawayfromtheviciouscycleoffallingbacktosinbutalsothetruepathtohumanperfection

orholiness.HeintenselyteachestoadheretoJesus’examplessincesuchadherencefacilitatesour

effortstowithstandourhumanweaknessesandcounterourselfishness.Identifyingourselveswiththe

humanChristleadsustounderstandandappreciatethewisdombehindoursufferings.AndsoAelred

preaches:

254 MirrorofCharityBk2.19,58‐59,pp.203‐204.Seepage43.

255 Sermon2.42,p.90 256 Ibid.12.32,p.204. 257 MirrorofCharityBk1.9.27,p.101.


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OurLordhastaughtus[topurgeourselvesofsin].Inthesamewayashehimselfridhimself

of the leaveningwhichhehad takenuponhimself forour sakewemust ridourselvesof the

leavening[sin]whichcorruptsus.Itwasbywayofinsults,reviling,scourging,thecrossanddeath

thathecametotheresurrection.Athisresurrectionhewasridoftheleaveningandnowtheflesh

whichheoffersusispure,immortal…Canwecometoresurrectionbyanywayotherthanthat

whichhefollowed?258

ThisanthropologicaldescriptionofChristportrayedthesecondpersonoftheTrinityhumanly

approachableandimitable.Infact,AelredvisiblystressedtheheroicactsthatJesushadaccomplished

byhisvoluntary submission tohumiliationanddeath.Noting thishumancapacity inJesus,he

audaciouslypreaches,“LetusfleeagaintoChrist’sblood;thatis,letusimitatehispassionsothat

wemaybeabletosharehisresurrectionhereinsoulandonthedayofjudgmentinbothbodyand

soul.Becausethiscannotbebroughtaboutbyourownefforts.”259HereAelredreiteratedhisdoctrine

onJesus’cross (that is,hisdeathand resurrection),which reconciledus toGod theFather.

Jesus’crossrestoresmemorythroughknowledgeoftheScripture,understandingthroughfaith,andlove

(will)bythepracticeofcharity.260Healsorecognizedthatbyhimselforalonemanisnotcapableto

makethingsrightexceptthroughChrist’scharity.

TakingintoaccounttheabovereligiousfervorAelredpreachedtohisbrothermonks,heis

definitelyspeakingfromexperienceandobviouslyimplying thatapietywithoutcharityandself‐denial

isdestinedtofailure.Inrelationtothis, hisbiographerrecountedaneventwhereAelredsavedan

unstablemonkfromhisvocationalcrisis.261Moreover,theperiodwhereAelredlivedwascharacterized

bythespecializationof thereligiouslifeandproliferationofeverykindofreligioushousesthat

contributedtomoralandreligiousdecadence.262Itislogical,therefore,thatinhissermonForthe

FeastofSaintBenedicthedeclared:

Notice,brothers,therearemanywhohavegivenuptherichesandhonorsoftheworldand

havewithdrawnthemselves…fromtheworld.Butbecausetheydonotyetchoosetogiveuptheir

evilhabits,butareasproudasbefore,aswantonasbefore,asgraspingasbefore,asangryas

before,…theyarenotfittosacrificetoGod.”263

258 Sermon12.28,pp.202‐203. 259 Ibid.12.32,p.204. 260 MirrorofCharityBk1.5.14,p.94. 261 Cf. Walter Daniel. Life of Aelred of Rievaulx. pp. 112‐113. “This time the same brother ... was againcaught

inthefireofhisformerinstability,andwishedtoleavethemonastery…Hemadethis application in these terms:

‘Lord, Everything here and in my nature are opposed to each other. I cannotendurethedailytask…Morethan

this,mywill…longsforthedelightoftheworld…’The mostpiousfatherpoursoutlamentationsforhisson…

Meanwhilethefugitivecomestothegate... but at the open doors he felt the empty air as though it were a

wall of iron ... Then all who were thereexecratethefellow’singratitudetoGodandmagnifytheloveofFather

Aelredwho,…hasshut theairagainsthimandwouldnotallowhimtofallintothepitofiniquity.” 262 P. King, Western Monasticism: A History of the Monastic Movement in the Latin Church(Kalamazoo:Cistercian

Publications,1999),p.235.Cf.alsoMirrorofCharityBk2.5,pp.168‐170. 263 Sermon6.18,pp.134‐135


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Thisdeclarationofman’sfailuretofollowChristandlivehisChristianfaithwasnotmeantto

discouragehishearers.Rather,itisastraightforwardrevelationofindividual’seffortandsetbacksto

followthegospel’scall.Butimportantly,italsoservestoprovokethepsycheofAelred’scommunity

sothattheycouldexaminetheirmotivesandconductsinlivingthegospel.

Therefore,itiscrucialtounderlineAelred’sdevotiontothehumanityofChristandlinkittohis

spiritualteaching.ItisinthepersonofJesusassaviorthathedevelopedtheauthentichuman

attachmentof thesoul toadivinebeing,God.This intenseaffection toJesusassavioractually

inspiredhimtoconfesshistheologicalconvictioninhissermonFortheFeastofEaster:“Manyare

theworksoftheourLord…theworkofmercyisespeciallyhiswork.Itishisownwork,his

properwork, inwhich thereappears to theutmosthisgoodness,hischarity,andhis kindness…

Thereforetheworkofoursalvationistheworkofhismercy…WhatisthepropertyoftheSaviour

–thatis,Jesus–ifnottosave?”264Withsuchconvictionhesaid,“LetusstrivetoloveourLord

greatly…Letustherefore,loveconfidentlyhimwhoiseternalandwhoiseternallygoodinthesame

wayandalwaysdelightfulinthesameway.”265ForAelred,withoutJesus’charityandexamples

manisutterlyhelplessandincapable.

Likewise,Aelredusedasmodels the livesofSaintsBenedict,John theBaptist,Paul the

Apostle,PeterandMaryinhisliturgicalsermonstoinstructandedifyhisbrothermonkstoarriveat

thesamefervorthatthesaintshavedemonstratedinfollowingChrist.Behindtheseholytestimonies,

however,hestillputintoconsiderationhismonks’individualcapacity.Hemadethisclearinhis

sermon

FortheFeastofSaintBenedictsaying:

EachoneofushashisuniquegiftfromGod,onethisbutanotherthat.Onepersoncanmake

anofferingofmorework;another,morevigils;another,more fasting;another,moreprayer;and

another,morelectioormeditation…Noonethereforeshouldboastonhisownaboutanygrace

givenbyGodasifitwereexclusivelyhisown...Whateverhehas,heshouldconsiderthepropertyof

allhisbrothers,andwhateverhisbrotherhas,heshouldneverdoubtisalsohis.OrthatAlmightyGod

canimmediatelybringtoperfectionanyonehepleasesandbestowallthevirtuesonanyoneperson.But

inhiscaringwaydealingwithushecauseeachpersontoneedtheotherandtohaveintheother

whatone does not possess in oneself. Thus humility is preserved, charity increased and unity

recognized.Therefore,eachbelongstoallandallbelongtoeach.Thuseachhasthebenefitofthe

virtueswhilepreservinghumilitybytheconsciousnessofindividualweakness.266

Aelredunderlinedtheuniqueness,individuality,andabilitiesorgiftsofhismonks.Indoingso,

healsoencouragedthemthehelpeachothergrowinholinessthroughhumility,charity,andunity.

Likewise,healsoshowedthatcommunitylifeisanintegralpartoftheindividual’sgrowthanda

groundfordeeplyrootedspirituality.Theindividual,ontheotherhand,findshistrueidentitywithin

264 Ibid.12.14,15,18,pp.198‐199. 265 Ibid.1.13,14,p.61. 266 Ibid.8.9‐10,pp.149‐150.


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thecommunity that recognizesboth thepotentialsandgiftsof itsmembers. Inotherwords,an

individualcouldmeethisneedsinthecommunityforsomeonetoimitateavirtueoraguidetoalign

himselfanddirectshissoul to trueholiness. InhissermonFor theComingof theLordhe

paternallytells:

Letusseehowallthesaintswholivedbeforehisfirstcominglongedforhim[Jesus]andlet

usfollowtheirexample,nottheexampleofthosewholovetheworld.ForScripturessays:Theworld

willperishandsowillit’sunrulyappetites…ToknowhowmuchtheFatherslongedtoseeour

Lord,letuslistentowhattheLordhimselfsaysintheGospel:AmenIsaytoyou,manykingsand

justpersonshavelongedtoseewhatyounowseeanddidnotseeit.267

Such a summons is perfectly in consonantwithAelred’s pedagogicalmethod. He used

personages,lifeexamples,metaphorsanddescriptionstoconcretelyconvey his spiritualteachings.He

usedthepowerofthesensestostimulatethemind and explainspiritualmattersinperceptibleor

discernableway.Thus,by honoring andhighlightingthesaints’virtuesheledhismonksnotonlyto

get acquainted withpersonswhohavelivedaholylifebutalsotoinstillinthemthe ideal spiritual

attachment.InhisMirrorofCharityAelredteaches,“Spiritualattachment canbeunderstoodintwo

ways.Thesoulisstirredbyspiritualattachmentwhen,touchedbyahiddenand‐‐wemightsay–

unforeseenvisitationoftheHolySpirit,itisopenedeithertothesweetnessofdivineloveortothe

pleasantnessoffraternalcharity.” 268Itsimplymeans thatman inclines toadmireor tobecome

attractedtopersonwithgoodcharacters(virtues),eithertoemulateortofindinspiration.

As amonkwhowas religiously educated in theBenedictine tradition andhad lived the

monasticlifeintheCisterciandiscipline,Aelrednaturallypreached tohiscommunitythevirtuesofSt.

Benedictthattestifytothesaint’sideal loveforChrist.HeseesinBenedicttheperfectexampleof

amanwhohadtrulyrenouncedtheworld,hadsuccessfullybattledwithtemptations,andhadbecome a

wise teacherthroughexperienceandperseverance.Therefore,inhissermon FortheFeastofSaint

BenedicthedidnotonlypraiseBenedict’sholinessandmannerof living thegospelbut, rather,

unabashedlyunderscoredthathisexamplewasindeedthebestwaytoimitateChrist.

ThemostdirectwayofourFatherwastheverybestwayoflife.Thewayoflifewashis

holiness.For,asSaintGregoryhassaid,thispresentlifeisnothingmorethanakindofpathway…

FatherBenedict…heldfastto[theway]ofwhichitissaid:Thewayofthejustisstraight.

Althoughnarrow,itleadstolife.

BlessedBenedictalsofoundthewaynarrowatthebeginningofhisconversion…Wasn’tthe

waynarrowforhimwhen,aswereadinhisLife,hethrewhimselfnakedintoathornbushto

avoidconsentingtolust?Butwhenhefoundthewaynarrow,whatdidhedo?Didheeverdepart

fromit?Instead,hekepttoitandmanfullystoodhisground.Firsthedid whatlaterhetaught,so

267 Ibid.1.15,pp.61‐62. 268 MirrorofCharityBk3.11.31,p.241.


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hecouldteachus,hisfollowers,whathehimselfhaddone.Foras PopeGregory saidofhim:Justas

helived,sohetaught.Hecouldnotteachotherthanhelived.269

Here,AelredeffectivelydepictedBenedictasamanwhoalsostruggledwithcarnaltemptations

buthaveheroicallyconfrontedandpurgedit.Therefore,itisonlyproperforeverymonknotonlyto

listentotheteachingsofBenedict(RB)butshouldalsotobeinspiredbyhisexamplestobecome

righteous.Asamatteroffact,AelredshowedthatevenaholypersonlikeBenedictalsohadtopass

theruggedwaytoholiness.270InanothersermonFortheFeastofSaintBenedictAelredmadean

analogyofBenedictasthenewMoses,whereinhedescribedBenedicttohavepassedoverthevices

andsins(Egypt)throughfearoftheLord,mortification,andobedience.271

Firstofall,justasheonceleftbehindhimtherichesoftheworldinanexteriorway,so

daily,constantly,herejectsthemfromthedepthsofhisheart.Healwaysstandsfromallcupidityand

ambition,sayingwithblessed Peter:Behold,wehaveleftallthings.Andthen,correctinghiswayof

life,hemanfullyresiststhoseviceswhichdominatedhimintheworld.Finally,hemortifieshisown

willfulnessanddependsonthecounselofhisspiritualfatherforwhateverheoughttodo.272

InadditiontoBenedict,AelredalsohonoredinhissermonJohntheBaptistasanotherperson

worthyofemulationparticularlyintheaspectofself‐disciplineandasceticism.Healreadyemphasized

hisstanceontheimportanceofbodilymortificationthroughfasting,vigils,andprayerasconcrete

expressionsofself‐denialandcharity.Forhimasceticalobservancesaremethodstoacquirevirtuesthat

expressandpreservetherealnatureofcharity.Hence,AelredexemplifiedJohntheBaptistasthe

epitomeofhumilityandsimplicitybecausehelivedanausterelifeinthewilderness.273Andalthough

hispeoplerecognizedhimasaprophetandalivingsaint,hehumblyacknowledgedhisunworthiness

andledthepeopleinsteadtoJesusandnottohimself.274

WhatisintriguingwithJohntheBaptistwasAelred’sinterpretationontheprophet’slifeas

doingviolencetoheaven’spurity.ItisactuallyAelred’s reiterationandthescripturalfoundationof

histeachingoninteriorlifethatispurified(violated)bytheworksofcharityandinChrist’scharity.

Itimplies a spiritualrenunciationoftheworldmanifestedinone’sactionsthatreflectdeepinner

convictionsofmindandheart.275InAelred’swords,itiscalledspiritual circumcisionbecause“it

dismembersthevices,destroysthebodyofsin,stripsoffthehairyskinsofourfirstparentsand

scoursallthefilthandcorruptionofancienttimes.”276Furtherinhissermon,Aelredexplainedwhy

theideaofviolencewasoriginatedfromJohn.

Thekingdomofheavencanalsobetakentomeanpurityofheart,towhichwe canattain

onlybysubjectingourselvestosomeviolence.OfthiskingdomtheLordsays:ThekingdomofGod

269 Sermon7.6,8,10,pp.143‐145. 270 Cf.RBProl.48;5,11. 271 Cf.Sermon6.24,p.136. 272 Ibid.6.21,pp.135‐136. 273 Cf.Mt3:3‐4. 274 Cf.Mt3:13‐14. 275 Cf.M.B.Pennington,Intro.toTheLiturgicalSermons,p.48. 276 MirrorofCharityBk1.17.50,p.115.


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iswithinyou…ThefirsttoteachthisviolenceintheGospelwasJohn,firstbytheexampleofhis

wayoflifeandthenbythewordofpreaching,saying:Producefruitsworthyofrepentance…We

producefruitsworthyofrepentanceif,renouncingtheworksofthefleshbywhichthedevilreignsin

menandwomen,wetearopentheearthofourheartwiththeploughofcompunction,sothatthe

fruitsoftheSpirit–charity,joy,peace,andtheotherslistedbytheApostles–springupinit.277

Thissimplymeansthat,asaprophet,JohncallsthepeopletorepentanceandwelcomeGodin

theirheartwithcleanconscience.Helivedwhathepreachedthusthepeoplewelcomedhimand

followedhispreachingofrepentance.ThatiswhyAelredrecognizedinJohntheBaptistaperson

whowasprotectedfromtheviceofpridebecausehelivedinsimplicity,faith,andpurityofheart.

Hiswayoflifesparedhimfromworld’spretension,vainglory,andvanity.

BesidesJohnwhosesanctitywasalreadydetermined fromconception,Aelredalso isfully

awarethatGod’sgraceisneitherlimitedtopersonswhoarealreadyendowedwithvirtuesfrombirth

norwhoarenaturallyinclinedtowardsrighteousness.OnthecontraryAelrediskeenwiththereality

thatGodworkssometimesinstrangewaythatcontradictseventhehumanlogicorexpectation.Inhis

sermon forTheClericsat theSynodhedemonstrated that indeedChrist’smysteriousworks is

manifestedinparticularoriseffectedtocertainperson.“Sometimeswickedpersonsarechosenfrom

themidstofthewicked,sothattheymaybecomegood;sometimesgoodpersonsarechosenfromthe

midstofthewicked,sothattheymaybecomebetterstill;sometimesgoodpersonarechosenfrom

themidstof thegood, so that theymay reachthe summitofperfection.” 278Thiswas said to

underlinetheintrinsicgraceandthesacredvalueofpriestlyordinationdespitetheunworthinessofa

personordainedintothepriesthood.

InconsonancetowhatAelredsaidinhissermonTotheClericsattheSynodherecountedthe

conversionofSt.PaulinhissermonFortheComingoftheLordasanalogytothatprivilegeor

graceconferreduponthepriestathisordination.Inthisparticularcase,heinviteshisbrothersto

ponderand“thinkofhowPaulragedlikeawolf,howheseizedChristians,Christ’ssheep,stripped

them,stonedthem.Reflectonhowsuddenlyhewaschangedandbecameasheep:howpleasantly,

howgently,howkindly,helivedafterwardswithChrist’sothersheep.Notonlydidheabstainfrom

attackingthembutgavehimselfuptodeathforChrist’ssheep.”279HereAelreddrewattentionto

Paul’sradicalconversiontotellhismonksthattheytoo,nomatterhowweakorsinfulthethinkthey

are,canalsochangewithGod’scharityespeciallyiftheycooperatewithGod’sgracelikePauldid.

AelredteachesthatlovingGodmaynothappenlike“fallingoutoflove”asoftenthecase

maybe.Infact,itisanattractionthatgraduallydevelopsinstrangewayandmayevenstartoutof

detestationlikethecaseoftheapostlePaul.InhissermonFortheFeastoftheHolyApostlesPeter

andPaulAelredrecountedtohisbrothermonksinitialhaterelationshipPaulhasforJesus:

277 Sermon14.13‐14,pp.222‐223. 278 Ibid.28.4,p.381. 279 Ibid.1.37,p.69.


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Previously therewasnonamehehated somuchas thenameof JesusChrist;afterwards

nothingseemedsosweettohimasthatname.HelovedChristsomuchthathewasunwillingany

longertobearthenamewhichheboreatthetimehewaspersecutingChrist.Itwasasifhehated

thatnamebecausebythatnamehewasapersecutorofChrist…ItwaswhenChristbegantobe

morefullyhisdelightthathedespisedhisverynameandallthathehadbeenpreviouslybeguntobe

something…PreviouslyherejoicedwhenhecouldputanyoftheLord’sdisciplesinbondsorcast

them intoprisonorstone them;nowwhenhesuffersall these things,hegloriesall themore!

Andthereforehesays:Ifindhappinessinmyinfirmities,ininsults,inhardshipssufferedforChrist.280

Undoubtedly, Paul’s conversion happened at themomentwhen he chose to accept and

reciprocateGod’scharityduringhis firstencounterwithorvisionofChrist. 281CertainlyAelred

intendstoshowthatPaul’sloveforChristdidnotcomeimmediatelybut,rather,ithappenedbyway

ofenlightenmentfromGod’scharity.Infact,itwasChristwhotooktheinitiativetorevealhimself,

andonlyafterPaul’sadmissionthatheistheLord282thathe,apersecutor,turnedintoalover.This

strongattachmenttoChristledhimtorenouncehimself(fromSaultoPaul)283andbegantotestify

hisloveforJesus,proclaimedhisfaithbyhisworksofcharityandmissionaryactivities,284andhave

sufferedhumiliation285allbecauseofChrist.

ThisinstanceofPaul’sattachment toChristinthespiritisfurtheraccentuatedbyAelred’s

descriptiononPeter’saffectiontoChristhumanity.Peter’srebuke, 286inAelred’sview,isactually

termsofendearmentatthetimeJesusforetoldhisdeath.Inthesermon,healsohighlightedPeter’s

aggressivereaction287againsttheJewstodefendJesus.Obviously,AelredsawinPeter’sspontaneous

responseanoccasiontoteachhismonksthevalueofhumanaffectionandattachmentasessential

elementstoapproachandgetclosetoChrist.Thus,Aelredextolledtheapostle’svirtueinthethese

words:

NowinthelovebywhichPeterlovedtheLordthereiscommendedtousacertainamiable

affectionwhichweshouldfeelforChrist’shumanity.Itwasthisfervorandlove–ofwhichwe

spokealittlewhileago–thatPeterhadforChrist’shumanity,aswecanshowfromtheGospels.

Once,whenhespoketohisdisciplesabouthispassionandsaidthathewastobebetrayedand

killed,Peterlovedhimsotenderlyandfoundhisphysicalpresencesosweetthathesaid:Bekinder

toyourself,Lord;letthisnothappen.Againwhenthetimecameatwhichhewilledtosufferandthe

Jewscamewiththebetrayertoarresthim,anexcitedPetersnatchedupasword,wantingtoprevent

280 Ibid.15.20,21,pp.233‐234. 281 Cf.Acts9:1‐19. 282 Cf.Acts9:5. 283 Cf.Acts13:4‐12 284 Cf.Acts9:1‐9;15:36;16:7‐8;16:9;18:9‐11. 285 Cf.Rom12:9‐21;2Cor10;2Cor11:16‐33 286 Cf.Mat16:22. 287 Cf.Jn18:1‐11.


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fromhappeningwhattheLordhimselfwantedtohappen.Thisistobesurehedidoutofthevery

strong attachmentoflovehehadtowardChrist’shumanity.288

TheaboveexpositionofPeter’sloveforChristenfleshedAelred’sdoctrineontheattachmentof

charity.WhenmanhumblyapproachGodbytheattachmentofhisspirit289heuniteshimselfwith

Christ’scharitythroughhiscrossthatrestored theimageofGodinman.ForAelred,suchkindof

attachmentiswhatPeterdemonstratedtowardsChristwhenhetriedtopreventtheJewstohurthis

friend,theLordJesus.InBookThreeofhisMirrorofCharity,heexplicatedhowthisspiritual

attachmentembracescharity.

Itis,however,forlovetochoosewhatitwantsforitsenjoyment.Thischoice,inturn,is

calledandisanactofthesoul...Ifthemindselectsforitsenjoymentwhatitshould,ifitmoves

towardsitsobjectasitought,andenjoysthisobjectassuitable,thissalutarychoice,thisappropriate

development,and thisadvantageous fruit rightfullydeserve tobe reckonedby thenamecharity.

Charityisfoundedonthischoice.290

Aelreddidnotonlyclarifythesignificanceofthespiritualattachmentbut,furthermore,also

provideaparallelexampleinthehumanityofChrist.HestatedthateventheLordhadshowedthe

samehumanattachmentlikethatof Peterduringhisagonyonhiscross.Evenso,hestressedthatin

themidstofphysicalanguishtheLordJesussurrenderedhiswilltotheFather.Forthatreason,

ChristhimselfshowedustherightkindofattachmenttoloveGodthatenablesusto participateinthe

unityoftheTrinity.AndsoAelredexplained:

EvenourSavior,when–becauseofthenaturalattachmentbywhichnoonehaseverhated

hisownflesh–hecriedout;Father,ifitbepossible,letthischalice passfromme,hesubjectedit

byrightreasontothespiritual[attachment]bywhichheforeverclungtohisFather.Still,hesaid,not

asIwill,butasyouwill.Inthisattachment,therefore,thisrationalemustbekept:thattheoneby

whomourspiritisurgedtowardsGodistobeputbeforeallothers.Next,rational[attachment]isto

beputbeforedutiful,dutifulbeforenatural,andnatural beforephysical.291

AelredeffectivelyillustratedthismarvelousrealityofspiritualattachmentinChrist’shumanity.

In addition,he acutelyobserved in the livesof the saints this formof attachment and then

enthusiasticallymentionedthemtohisbrothermonks asothermodelstobeimitated.That'swhy,in

hissermonFortheFeastofallSaintshepreached:

Letusponderanddelightinthetruelovelinessinwhichthesaintslivefreeofcorruption;in

thosespiritualornamentsthatthesaintspossessinrighteousness andholiness:inthehymnsandpraises

withwhichtheypraiseGodwithoutweariness;andinthatlightwhichtheyseeinthefaceofGod

…Letusreflectontheirgloryandexaltation.292

288 Sermon15.35‐36,pp.238‐239. 289 MirrorofCharityBk1.8.24,p.100. 290 Ibid.Bk3.8.22,23,24,p.236. 291 MirrorofCharityBk3.29.72,p.270. 292 Sermon25.6,p.348.


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ThesearetheunderlyingreasonswhyAelredhighlightedthevirtuesandcharityofthesaints,

sothat,notonlywithJesuscanwemodelourselvesbutalsowithrighteouspersonswhoalready

succeeded, in their own unique ways, in followingChrist. Indeed these saints faithfully and

unceasinglychantedsongsof praises fromscriptures(psalms)bothintheirpersonalmeditationsand

community worships.TheysawandexperiencedGod’sloveandabidingpresenceintheirdailyprayer.

Amongthesesaintswhosefeastsareliturgicallycelebrated,Aelreddevoted sevensermonsfor

Mary.M.B.PenningtonaccuratelydescribedAelred’simmenseadmirationtoMarywiththesewords,

“Aelredreadilyjoinedthe‘world‐wide’chorusthathonorsallthesaints,andfirstamongthem‘the

blessedMotherofGod,Mary.’”293Indeed,forAelred,sheisarolemodelofpurityofheartand

humility.Andamongtherighteouspersontobefollowed,Maryisthe“virginpurerthanallother

virgins,holierthatallwomen,strongerthanallmen,fairerthanthesun,moreintensethanfire.”294

Certainly,themetaphoroffirereferstoMary’sunceasingfervoranddeeplovetoJesuseveninthe

midstofdoubt295andsufferings.296SoinhissermonFortheAssumptionofSaintMaryheinvited

hismonkstoreflectandpayattentionontheperfectandunceasingloveofMarytoChrist:

HolyGabrielsoughther,foundher,knewher,greetedher,andinvitedherinto theembraceof

thetrueDavid.Shealoneitwasinwhosebosomthetrue David couldrestquiteintimately.Her

embracewouldquietlygentlywarmhim.Withherhe wouldsleepquietlyinhisbed.ThisisOur

Lady,SaintMary,in whosesacredbreasttheflameoflovehadnotdieddown.Shelovedhim more

thananyone elsedid,sosheyearnedforhimmorethananyoneelsedid,andthereforesoughthim

morepersistently.Buthimwhomuntilnowherfleshloved,nowhersoulloves.297

Inotherwords,Marymanagedtokeepherinteriorlife(conscience)clean,pure,andmodest.

As a resultGoddwelt inher and filledherwithhis charity.ThenAelredwenton to say

“Concentrate fora littleon thisperfectionwhichshone in themostblessedMary.Herhumble

responsetotheangelbearswitnessthatshewasnotatallpuffedupwithprideaboutthegracegiven

toher:BeholdthehandmaidoftheLord.”298HeemphasizedthehumilityofMarybecauseitisthe

bestexampleandformofself‐renunciationtoloveandwelcomeGodinherlife.

In fact,Mary’s actofhumility represents thehuman courage andwill tocounteract self‐

centeredness.

Again,inhissermonFortheAnnunciationoftheLordAelredexplainedfurthertohisbrother

monkswhyMarystandsoutamongthesaints,“Whatthoroughly imbuedtheblessedMarywas

indeedtruechastityofthemind ...Reflectinallthisonherwonderfulhumility.”299Itsimply

293 M.B.Pennington,Intro.toTheLiturgicalSermon,p.39. 294 Sermon20.20,p.282. 295 Cf.Lk1:34 296 Cf.Lk2:34‐35. 297 Sermon20.21,p.282. 298 Ibid.21.27,pp.297‐298. 299 Ibid.9.24‐25,pp.163‐164.


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meansthathumilityisanecessarysteptoarriveatpurityofheartandofmind.Achastemind

causedbyanactofhumilityconservetheheartfromvanity,malice,andselfishness.Inthiscase,the

humbleMarydemonstratedthat,asaperson,shehasthepower(afreechoice)toshatterthecurse

ofpridethatseparatedmanfromGod.

ThecommendationsthatAelredhadgenerouslygiventoMaryareactuallyembeddedalmost

throughouthissermons.“MaryisRebeccaandRachel(9.17ff).SheisMarythesisterofMoses

(22.14),andthevirginAbisaginthebosomofDavid(20.26).Sheisthesheepandafleece(9.12),a

cloudandalight(9.34).Sheisacastle,avillage(19.5),andtheeasterngateintoit(19.6).”300The

typologiesandparallelismascribed toMary from theOldTestament figuresdonotonlybetray

Aelred’sfamiliaritywiththescripturesbutalsoshowhisprofoundunderstandingofthesecharactersin

theeconomyofsalvation.HerecognizedthatMaryistheculminationoftheIsaiah’sprophecy301

whereGod’sloveisfinallyincarnated.Thesheepandfleeceinsteadwereallegoricalrepresentationsof

Mary’svirginitythat“obtaineddewwhichcamefromheavenbutcouldfeelnocarnalpleasure.”302

MarywasparalleledtothecloudandlightinwhichGodcametoEgypt(world)303justasJesuscame

throughherwomb.Thecastle instead isametaphorAelredused toMary’s interiordisposition

(spiritualcastle)wheretheLorddwellsbothphysicallyandspiritually.

Thesearetheimages,tonameafew,thatAelredattributedtoMarytocallattentiontoher

importanceandherexamplesinlivingone’sfaith,tofollowChrist,andtoloveGod.Butitshould

benotedmostofallthatthesesaintsandMary,whoisforemostamongthem,wereactualpersons

wholivedintheirrespectivetimeandcultureyetsucceededtoliveinChrist’steachingtolove.They

becamesaintsbecausetheyobservedcharity,livedincharityand,therefore,aspersonsofholiness

theyparticipatedinGod’scharity.ThusAelreddeclared:

In charity, chastity isperfect and so there is no lust for temperance to fight.Incharity,

knowledgeisperfectandthereisnoerrorforprudencetofight.Incharity,thereistruehappiness

andsonoadversityexistsforfortitudetoconquer.Incharity,everythingisatpeaceandsothereis

noinequityagainstwhichjusticemustremainvigilant.Butfaithisnotavirtue,ifitdoesnotact

throughlove,norhopeavirtue,ifwhatishopedforisnotloved…Charity,then,begins infaith,is

exercisedintheothervirtues,andisperfectedinitself.304

Sincethesepersonsconsistentlylivedtheirlivesaccordingtocharity,theywere sanctifiedand

honoredassaintsbecausetheyperseveredandhavekeptGod’s commandmenttolove.Therefore,the

saintswereblessedpersons,blissfulholy men andwomen,becausecharityhadbecometheirguidefrom

error,theirstrength fromtemptationsandhumanweaknesses,andtheirpeacefromhumansufferings

300 M.B.Pennington,Intro.toTheLiturgicalSermons,p.39. 301 Cf.Is7:14 302 Sermon9.‐12‐13,pp.159‐160. 303 Cf.Is19:1. 304 MirrorofCharityBk1.89,p.141.


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and discontentment,andthecompletionsoftheirfaithandhopeinthisearthlyandtemporaryhuman

life.

CONCLUSION

Aelred’sfirstandmajortreatise(TheMirrorofCharity)establishedhisfundamentaltheology

whoseprincipalthesisistodescribewhatloveisandthatindeedGodislove.Heexplainedthis

thesisfromananthropologicalandexistentialperspectiveinspiredbyhisdevotiontothehumanityof

Christ.Itisimportanttotheunderstandingofthisworktorememberthatitswritingwas triggeredby

thecomplaintsofsomemonkswhohavedifficultyreconcilingthelove(charity)ofGodintheform

oftheausterelifetheyliveasCistercianmonks.Tocorrecttheirmisinterpretation,Aelredexplained

thatGod,byhisimmensecharity,becameoneofus(exceptsin)throughJesustofulfillhispromise

ofredemptionandproclaimGod’slove.

SoJesus,themanandsavior,livedlikeustoshowandteachusthewaytotheFatherwhom

manoffendedbecauseofhisself‐centeredness,whichledhimtosinandinevitablyseveredthedivine

ties.Bylosingthissacredbondbetweenhumananddivine,mandidnotonlylosehimself(histrue

identityandtheimageofGodinhim)butalsoseparatedhimselffromthecommunityofthetriune

Godwhoistheverysourceofhishappiness.Inotherwords,God’simageinmanwasdisfigured

andretainedonlyafaintrecollectionofGod.Sinspoiledman’ssoul,thatis,hismemorywasprone

toforgetfulness,hisunderstandingtoerror,andhiswillorlovetoselfishness.

Inordertorestoretheseveredtiesthatunitesmantothesourceofhistruehappiness(thatis,

theTriuneGod)JesusChristmadetheultimatesacrifice.Hisredemptiveworks(thatis,suffering,

deathandresurrection)salvagedthesoulofman–man’smemoryenableshimtoshareinGod’s

eternitythroughfaith,hisunderstandinglearnsGod’slovethroughthescriptures,andhiswill(love)

uniteshimwithGodthroughself‐sacrifice(self‐denial)inthespiritofcharity.Christ’ssacrificeon

thecrossdidnotonlyserveasexpiation toreconcilehumanitybacktoGod,buttheveryactofself‐

sacrificebecameaconcreteexpressionofGod’slove(charity)and,atthesametime,aparadoxical

paradigmformantoreturnandbewithGod.

God’s firstcoming throughChrist’scharityon thecrosshas redeemed the soul(memory,

understandingandloveorwill)ofman.Despiteofit,manremainsfreeandhas thepowertodecide

oracceptthisgiftoflove(grace).God’slove(sacrificeonthecross)wasgivenoutofhisperfect

charityforhumanityandisperfectlyfreeofanyobligation.Thus,whilestillonearth,manhasto

constantlybattleagainsthimselfinmakingtherightdecisionthroughthepracticeofcharitysothathe

canabideinGodandGodinhim.Butwhenmanexercisehisfreedom,thatis,whenhewillsor

assertshispowertochoose,thegraceofGodaidsman’sinitiativetobeabletomaketheright

choice.

Now in my analysis and synthetic investigation, I discovered that Aelred’s ontological

argumentsonGod’scharitywereneitherarticulatedassheerintellectualvalidationonthetruthfulness

ofhisthoughtnortopresentatheologicaldogma.Rather,itisanappliedtheologyoflovewhose

perceptible elementswereexpounded inhiswritingsparticularly in theLiturgicalSermons.These


66

tangibleelementsofcharityinrealitycomprisedAelred’sspirituality,thatis,ahumanexpressionof

Christianfaithgroundedwithinthecontext,education,andreligiousfervorofhistime.

FaithfultohisPatristicoriginAelredutilizedterminologies,literarydevices,andexamplesthat

vividly and even graphically transmit his thoughts spontaneously. He adapted Augustine’s

terminologies to representman’ssoul (memory,understanding,willor love) toaffiliate itwith the

Trinity.A separate studyonAelred’s sources and literary influencewouldbeofgreathelp to

someonewho intendstolearnmoreabouthisworks.Withregardtothesoul’sthreefaculties,

AelredcleverlyusedthemagaininhissermonFortheAnnunciationoftheLordtostresshow

theyarerestoredbyChristthroughhiscrossandarenowcommemoratedthroughthesacraments.

HisfrequentemphasisoncorporalmortificationisactuallyanexpressionofhisdevotiontoChrist’s

humanityandhereferstothecross(sufferingofChrist)tocombathumanvices.Infact,termssuch

ascharity,concupiscence,toil,infirmity,vice,flesh,obedience,pride,humility,heart,mind,etc.,areall

spreadthroughoutboththeMirrorofCharityandtheLiturgicalSermons.Yethetreatedthemwith

gravityandimportancesoastoevokespiritualedificationratherthandreadortrepidation.Discerning

asapastor andcleverasapedagogue,Aelredheightenstheknowledgeofthesimple‐mindedanduplifts

thespiritoftheeducatedwithoutsacrificingtheeleganceofhisliterarystyle.

Therefore,bothhismonksandmodernreadersrecognizethespiritualteachingsandguidance

ofAbbotAelred.Hisconstantreiterationonthoseaspectsofhumanlifethatwereconservedand

nourishedbycharityonlyaffirmedhisspiritualteachings.Asaresult,theysubstantiatedthesoundness

ofhistheologicaldoctrineoncharityasbothmeansandendstohumanhappiness.Whoeverfollows

hissermonsandmeditativelyreflectsonthemwilleventuallyseetheintricateconnectionbetweenhis

theologyonTheMirrorofCharityandhisspiritualteachingsintheLiturgicalSermons.

Frommyresearch,itisclearthatAelredconsistentlyusedthesameterms andmeaningsto

expoundandreinforcehispointofviewonthethemeofaparticularliturgicalfeastorseason.These

becomeevident afterdiscerning thebasic structures thatcould rationally and syntheticallyhold

togetherthosethoughts thatrepresentAelred’sspiritualteachings.Thepresentconceptualizationofthe

threemajorelementsisauniquecontributiontoAelredianscholarship.Otherauthors havesuggested

thatAelred’sbasicteachingscouldbepresumedinhisotherworks.Butthispresentschemashows

thathisdoctrineofcharity isconsistently enunciatedintohissermonsalthoughitissubtlyhiddenand

interwoveninhisarguments.Infact,theyformanintegralpartlikeveinsthatrenderhissermons

withvitalityandcharm.

Insummary,thefollowingstructuresshowhowAelredappliedhisdoctrine ofcharityinhis

LiturgicalSermons.Firstly,man’sinteriorlifeisconservedandre‐discoveredinChrist’scharity.

Secondly,asceticismandmoralconversionincharitybringbackmantohimselfortohistrueself.

Andthirdly,Christ’scharityinthevirtuouslivesofthesaintsandofMaryshowsthathumansanctity

isrealizedbecauseofGod’sgraceandthepracticeofcharityperse.Aelred’sconceptofman’s

interiorlife,ofcorporaldisciplineorasceticism,andofpersonswholivedavirtuousandrighteous

lifewere intrinsicallyintegratedbyGod’scharityandtheveryobservanceofcharity.Thesewere


67

articulatedandincorporatedinhissermonsasheexplainedthethemeofeachparticular liturgical

feast/seasoncelebratedtogetherbyhiscommunity.

ClearlyAelredusedhisliturgicalsermonstocommunicatehisdoctrineoncharity.Infact,he

effectivelyusedasexamplesthelivesofthesaints(Benedict,JohntheBaptist,PaultheApostle,Peter

andMary) toshow thatcharity ishebestway to live righteouslyandextraordinarilyoutof the

ordinarinessandfamiliarityofourhumanconditions.Thus,Aelred’sspiritualteachingsarenotonly

theologically rootedandscripturallybasedbutalsoexistential,groundedonhumanexperiencesand

situations.Hemasterfullycraftedaliterarydeviceinhissermonstoinstillhistheologicaldoctrine

whileministeringhispastoralobligationsasAbbot.Trulyheisawisetheologianwhospeaksthetruth

ofdivine loveand themysteryofredemptionona level thatwillbenefithishearers (readers)

regardlessoftheirmentalcapacityandexperientialknowledge.Hisexplanationsonbothhumanand

spiritualrealitiesaredeepandinsightful,hisdiscoursesandinterpretationsareanalytic,hisapproaches

tohumansituationsaresensible,andhisstrategiestoconveyhisspiritualteachingsareintuitive.

Thestructurescitedabovearenotonlysoundandlogicalbutalsodynamicbecausetheyshow

theprogressionofAelred’sthought.Themovementofhisideasisnoticeablebecauseitfollowsa

coherentpattern that reinforces and affirms the realityof interior life (spiritual)manifested and

expressedinthecorporaldiscipline,andthendemonstratedinthelivesandvirtuesofthesaints.Such

approachdemonstratesAelred’spedagogicalmethods that arepastoral, analytic and experiential.

Certainly,atheologyremainsatheoryunlessitisappliedandisseeninreality.God’scharity

revealed from ontologicaldiscernmentsshouldbesubstantiated inreality.This iswhatAelredof

Rievaulxachieves inapplyinghis theologicaldiscoursesoncharity throughpreachinghisliturgical

sermons.Hevalidatedatheologicaltruththroughscripturalinterpretationsandpastoralapplicationof

adivinereality(thatis,God’scharity)inhumantermsthataresimpleyetstillprofoundtoponder.

Aelred’steachingsonspiritualityarefoundedonatheologythatisabletodeepenashallowpietyand

couldhelpman toovercomehisvices. Indeed,hissermonsare thepastoralexpressionofhis

theologicaldoctrineoncharitythateventuallyemergedasatimelessspiritualguideforthosewho

wishtobeenlightenedandtoexperience therealityofGod’slove.UltimatelyAelred’sspiritual

teachings epitomize theMonasticTheology that JeanLeclerqc’s described, a theology specially

conceivedandcomposedformonasticaudiencebuthelpfulandinspiringtoamuchmoregeneral

audience.

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