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The mother, out of pure faith, takes the sickly and dying child to the miraculous spring of water, where he begins to cry and flail.

Throughout the rest of the film the young boy is featured in various stages of his life. Sister Marie Therese was stationed in Lourdes as a sister before being sent back to the motherhouse in Nevers. The portrayal of Sister Marie Therese would not make for a good vocation recruitment film for consecrated religious as she does not exude the joy of consecrated life, but rather displays a miserable existence.

She never believed the accounts of Bernadette, and when the young visionary enters the convent in Nevers, Sister Marie Therese served as her novice mistress. Sister Marie Therese struggled with why God would choose Bernadette, and not someone like herself whose life was marked by suffering. Bernadette for the rest of her life, taking it on as a penance.

Gattelli to Direct Ripley, Klena, Gehling and More in Reading Of THE SONG OF BERNADETTE

One of the most moving scenes is when the novice-mistress carries Bernadette into the community recreation room. The suffering and silent martyrdom of Bernadette transformed the heart of Sister Marie Therese. But the film has the power to transform you and me. That is my testimony to the film.

It was a film I watched when I found it difficult to believe in God. To watch the story of Bernadette brought renewal to my faith. I watched it when I noticed that Marian devotion was lacking in my life. It became a pick-me-up in those moments. The story of St. Tagged as: Lourdes , movies , St. Bernadette Soubirous.

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A member of the Mariological Society of America, Fr. Looney publishes regularly on Marian topics, including the approved Wisconsin apparition. You can also follow Fr. Cyril of Alexandria's Defense of Mary. Catholic Exchange is a project of Sophia Institute Press.

The Song of Bernadette (novel) - Wikipedia

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Transforming Her Family St. By Fr. Edward Looney Fr. Subscribe to CE It's free. Derek Rotty 2 months ago Ven. Fulton J. Sheen as a Lenten Guide feat. The rest of the novel is in the past tense. Werfel presents Bernadette as a simple and pious girl from a poor family, who is regarded as stupid by her teachers, classmates, and authorities. He also depicts her as having inner strength and personal integrity, which is unshaken by those who challenge her stories of the "Lady of Massabielle" whom she alone can see.

Bernedette is not a crusader, but the local people take up the cause of turning the grotto into a spiritual site, although the local authorities resist at first. This drama is played out against the larger canvas of French politics and the contemporary social climate.

The Song of Bernadette -1943- 720p -BluRay

Explanatory digressions illustrate what Werfel perceives as an ongoing conflict between a human need to believe in the supernatural or in anomalous phenomena; a true religion, which should not address such "popular" manifestations; and the ideas of the Enlightenment and of atheism. Apparently, Werfel obtained accounts of Bernadette from Lourdes families whose older members had known her. It is possible that a great deal of folklore and legend had been added to the plain facts by the time Werfel heard the tale.

Lourdes pilgrims often want to know more about Bernadette and do not realize that, far from being a simple-minded shepherdess, she was a self-possessed young woman who stood by her story in the face of tough church and government inquiry. Werfel was able to work this aspect of her personality into his narration.

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However, Werfel was not above fictionalization to fill in details or romanticize her story. He embellished the anti-religious feeling of the prosecutor, Vital Dutour who, according to one source, altered Bernadette's answers to his questions to make her sound more visionary [3] , and transformed the relationship between Bernadette and Antoine Nicolau from one of friendship to one of unrequited love on Nicolau's part; [4] when she leaves Lourdes to become a nun, he vows never to wed. Werfel's work also features a highly dramatic and fictionalized death scene. In the book, Bernadette cries out in a loud, strong voice, " J'aime I love " followed by a whispered "Now and in the hour In real life, however, Bernadette was in torment during the last day of her life, asking the other nuns to pray for her soul, and her last words—said twice—were "Holy Mary, Mother of God, pray for me, a poor sinner.

Bernadette first met her at Nevers. And the historic Dean Marie Dominique Peyramale had been dead for about a year and a half by the time that Bernadette herself perished on 16 April However, in the preface, Werfel states that readers will justifiably ask "What is true and what is invented? Since their beginning dates back no longer than eighty years [N.

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My story makes no changes in this body of truth. I exercised my right of creative freedom only where the work, as a work of art, demanded certain chronological condensations or where there was need of striking the spark of life from the hardened substance. Werfel goes into great detail about the cures at the Lourdes Spring, and has Dr. Dozous, the town physician, show Hyacinthe through the wards of the hospital, particularly a dormitory of women with a particularly virulent form of Lupus vulgaris in which the face rots and falls off.

Werfel provides medical details and claims that some such women have been completely cured after washing in water from the spring, and reports that many more healings take place during the Blessing of the Eucharist ceremony which is held daily at the grotto. Werfel's description of the veiled lupus sufferers is very similar to that of Zola's description of Elise Rouquet, whose nose and mouth are being eaten away by lupus, on pages of Lourdes.


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Rouquet is also the Zola character who bathes her face in water from the Lourdes spring; one sore on her face improves, but the doctors are unable to decide, throughout the book, whether she actually had lupus or some other illness that responds well to washing or if the partial cure is psychosomatic. No such indecision plagues Dr. Dozous or his fellow physicians; in Chapter 46 of The Song of Bernadette , "The Hell of the Flesh," he implausibly informs the fictional Lafite that one of the lupus patients bathed her face in water from the spring and that she "didn't realize at first that she had a nose and mouth again.

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