Love is the driving force within the contemplative experience.^81 This is hardly
a surprise since it is related to spiritual marriage. In fact, as one grows into deeper
intimacy in spiritual marriage with Jesus as the divine Bridegroom one will
experience the joys of contemplative love and life.^82 Bernard follows the earlier
historical pattern of invoking Mary, the sister of Martha (Luke 10:39) as one of the
primary models of contemplation.^83 However, Bernard realizes the wisdom of the
Christian life is best lived in balance and not in dichotomy. Therefore, the healthy
spiritual life combines contemplation and action. Or more accurately, the
contemplative life overflows in action.^84 This signals the benefits of the
contemplative experience of love and knowledge.^85 Finally, the last and perhaps the
greatest benefit for many is that contemplation provides a foretaste of heaven. This
glimpse of the beatific vision introduces in miniature what will be the saints’ fullness
of joy when they repose in Jesus’ presence in heaven.^86 Ambrose’s deep affection for
Bernard is clear in his approbation of “devout Bernard”^87 and since the references to
Bernard are more substantive they will appear in the specific text of Ambrose’s
writings for greater clarity and connection.
Ambrose in particular, and the Puritans in general, were often indebted to
Bernard for their understanding of contemplation; however, Calvin did not provide
the same formative influence. Nonetheless, it would be a serious error to conclude
that contemplation was not present in his writings. One significant distinction
(^81) McGinn, Growth of Mysti (^) cism (^) , 190.
(^82) Sommerfeldt, Spiritual Teachings of Bernard, 244 and Bernard, SSC 1.11-12, 52.6,
83, 85.12 83 - 13.
84 Casey, Athirst for God, 296.^
85 Casey, Athirst for God, 265. cf. McGinn, Growth of Mysticism, 221-3.^
86 Sommerfeldt, Spiritual Teachings of Bernard, 241-2, 244-5.^
(^87) Ambrose, Sommerfeldt, War with DevilsSpiritual Teachings of Bernard, 182. , 226-7.^