Isaac of Stella
Biographical Details:
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Biography:
Isaac of Stella (1100-1170 A.D.) was a prominent Cistercian monk, theologian, and mystic who lived during a period of religious reform and monastic growth in medieval Europe. Born in England, Isaac spent much of his monastic life in France, particularly at the abbey of Stella near Poitiers, where he became abbot. The 12th century was a time of spiritual renewal, marked by the expansion of monastic orders such as the Cistercians, who sought a return to simplicity and austerity. Isaac’s life was shaped by this environment of reform, as he devoted himself to contemplative study, theological reflection, and leadership within the monastic community.
Isaac was significantly influenced by Bernard of Clairvaux, the charismatic leader of the Cistercian order and a central figure in 12th-century Christian theology. Bernard’s emphasis on mysticism, asceticism, and the love of God left a profound imprint on Isaac’s thought. While Isaac did not achieve the same widespread recognition as Bernard, his theological writings were nevertheless insightful and influential within monastic circles.
Isaac’s surviving works include 55 sermons, three sermon fragments, a Letter to Alcher on the Soul, and his most famous work, an allegorical commentary on the canon of the Mass written in the form of a letter to John of Canterbury, bishop of Poitiers. This commentary reflects Isaac’s deep engagement with the liturgy, as well as his allegorical and mystical approach to interpreting sacred texts. In it, he explores the symbolism of the Mass, drawing connections between the liturgical elements and the spiritual life of the Christian soul. His use of allegory was characteristic of the time, as theologians often sought to reveal deeper spiritual meanings behind the outward rituals of the Church.
The Letter to Alcher on the Soul offers a synthesis of Aristotelian and Neoplatonic psychological theories with Christian mysticism. Addressed to Alcher of Clairvaux, this letter discusses the nature of the soul, its faculties, and its relationship to the body, drawing on philosophical traditions while maintaining a deeply Christian mystical perspective. Isaac’s integration of philosophy with Christian thought contributed to the intellectual currents of the 12th century, as theologians increasingly engaged with ancient philosophical texts, particularly those of Aristotle.
Although Isaac’s works did not achieve the same lasting fame as some of his contemporaries, his sermons and theological reflections demonstrate a profound engagement with the spiritual and intellectual concerns of his time. His writings reflect a Cistercian concern with the interior life and the pursuit of mystical union with God, offering a blend of theological depth and pastoral wisdom.
Extant Writings:
- 55 sermons
- three sermon fragments
- Letter to Alcher on the Soul
- Commentary on the canon of the Mass
Quotes and Excerpts:
On Mary, Queen of Heaven:
“Because, in this life, the Blessed Virgin Mary flowered in the virtues more than anyone else (so that she rightly conceived by the Holy Spirit himself, immediately, at Nazareth), now on her heavenly throne, as in the house of bread, she is filled to overflowing with all delights, resting upon her Beloved, whom she formed so happily in faith and delight, not so much in her flesh as in her heart.” –Isaac of Stella, Sermo 52 in Assumptione; PL 194, 1867-68; SC 339, 222-26
Once, Queen Esther rose from her couch among the women in the palace of King Ahasuerus and rested in her beloved’s embrace (cf. Esther 15). Today, this woman, the Queen of the world, is snatched away from the wicked world; she leaves the couch of the earthly Church, ascending above all the wives and widows, and with the virgins she is bathed and adorned. Yet she outshines all the virgins. For “even though many daughters have piled up treasures”, she “has surpassed them all” (Prov 31:29).” –Sermo 52 in Assumptione; PL 194, 1867B; SC 339, 222-224
On the Assumption of Mary:
“Today-whether with her body or without, I do not know; God knows! she has been taken up, not snatched up for a time or to the third heaven only-if there is more than one heaven but to an everlasting and blessed dwelling, in the highest region of the heavens.” –Sermo 51 in Assumptione; PL 194, 1863A; SC 339, 204:
“Today she enters the presence of the King, her Son and Bridegroom, to intercede for her people (cf. Esther S:). Even this King’s own Mother would not be able to bear the sight of his majestic face, “unless in sign of clemency the King should extend his golden scepter toward her” (Esther 4:11). … Nevertheless, the Mother enters her Son’s presence more confidently than all the rest, not so much because she alone gave birth to him as because she loved him in a unique way.” –Sermo 52 in Assumptione; PL 194, 1867B; SC 339, 222-224