A diferencia de lo que había supuesto la aparición de Cluny, los hombres del Císter no pretendieron innovar. Simplemente, aspiraban a recordar, defender y propagar el mensaje de la Regla de San Benito vivida en deliberada conciencia de espíritu monástico. Los cluniacenses, con su éxito social, se habían mundanizado.
En esa voluntad de depuración de las viejas prácticas cluniacenses, en busca del primitivo espíritu benedictino, Bernardo reclamó simplicidad en la decoración, intimidad en la oración, afectuosa devoción a la Virgen, bajo cuya advocación fueron colocándose las fundaciones cistercienses, y voluntad de contemplación.
El viejo lema del siglo XI, que invitaba a la stabilitas in peregrinatione, a la estabilidad de ánimo en el curso de la peregrinación penitencial física, empezó a ser relevado por su contrario, esto es, por la peregrinatio in stabilitate, por la peregrinación espiritual del monje en la estabilidad de su reclusión monacal. Como proclamaba con vigor el propio Bernardo, pese a ser el predicador de la segunda cruzada, “no hace falta ir a Roma o a Jerusalén para hacer penitencia y rendir a Dios el culto debido. Basta con peregrinar hacia el interior de tu corazón para practicar la primera y hallar al Señor”. Con esas divisas, los cistercienses construyeron una organización enormemente eficaz de abadías madres y abadías hijas. Al crear entre ellas el vínculo concreto de la filiación, los monjes de hábito blanco pusieron en pie la primera orden religiosa con que contó la Iglesia católica en su historia.
Como habíamos visto con los cluniacenses, el éxito estrictamente religioso de las propuestas cistercienses se tradujo pronto en éxito social y económico de sus abadías. Cada una de ellas obedecía, en su arquitectura, a un mismo patrón y plano. Cada una de ellas confió a un sistema descentralizado de granjas, que recuperaron la explotación directa del dominio monástico, un aumento de la eficiencia económica. Cada una de ellas se convirtió en un nuevo polo de atracción social de la piedad y las ofrendas de los laicos. Gracias a las últimas, y al espíritu con que se había creado la orden del Císter, ésta supo renunciar al principio a los ingresos proporcionados por los diezmos. Pero, de nuevo, el éxito social sonrió a esta nueva fórmula monástica y, pronto, los cistercienses empezaron a asemejarse en algunas de sus prácticas a los cluniacenses sobre cuya crítica habían erigido su propia red de monasterios.
De Clunny al Císter: una nueva actitud monástica.
La organización monástica del Císter: la comunidad monacal.
La difusión del Císter en los reinos hispánicos: geopolítica y monaco.
El Císter en sociedad: reyes y el nuevo espíritu monástico.
La influencia espiritual, fiscal y financiera en la economía de los monasterios de la rama femenina del Císter en los reinos de León y Castilla (1160-1260).
La arquitectura de los monasterios cistercienses castellano-leoneses: entre el rigor formal y la modernidad (siglos XI y XII).
La escultura monumental en los monasterios castellano-leoneses: entre el rigor formal y la monumentalidad (siglos XI y XII).
La escultura monumental en los monasterios cistercienses: del aniconismo a la figuración.
El tesoro sagrado de los monasterios cistercienses hispanos: entre la austeriddad y la opulencia.
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