SUMMARY
The article examines the transformation of St. Augustine’s anthropological views in virtually unexplored in Ukraine philosophical and theological teachings of the medieval mystic Bernard of Clairvaux. Research field focused on the issues of negative and positive theological approaches, metaphysical and existential position of philosophical view of the problem of man. Based on the study of foreign scientists, outlines the key aspects of Augustinian doctrine of the human desire for God, the theoretical basis for philosophical and theological views of St. Bernard of Clairvaux. The conclusions substantiated regarding the impact of anthropological views of St. Augustine on the formation of existential components in the concept of the spiritual path of Bernard of Clairvaux. Transforming an ontological approach to the problem of man in practical sense of being in God as a form of spiritual path, St. Bernard complements the existential aspect of Christian anthropology. By means of a comparative analysis revealed the originality of the author’s approach St. Bernard to the problem of man’s spiritual development, which finds expression in the symbolic images of the spiritual marriage an allegorical interpretation of the relationship between God and the soul at the highest levels of mystical contemplation. Dominant moral and practical sense in the teaching of St. Bernard is presented as a justification for the tendency to anthropological turning in medieval philosophy. Philosophical and theological views of Bernard Clerwoo, a French theologian of the 12th century, "the last but not least of the Fathers of the Church" are of considerable interest to the history of philosophy in the context of the link between the two stages of medieval thought. The exegetical interpretation of the doctrine contained in the Revelation and Pentecostal tradition in the Bernard era was almost over, and its reconstruction into grandiose scholastic systems only began. Combining the moral-practical and abstract-speculative elements in the synthesis of their mystical doctrine of unity with God by love, St. Bernard, presiding, predominantly, the patristic representative, preserves the patristic tradition as the basis of his worldview. Contrary to the "play in the dialectical art" (Contra Abaelard I. 1), the path of direct contemplation of the Truth in the mystical unity with the Absolute, B. Clerowsky refers to the tradition of both western and eastern ecclesiastical mystics, forming his own "science of lifestyle". In the national history of philosophy, the predominant direction of the study of the thought of St. Bernard is his opposition to the rationalistic doctrine of P. Abelard. At the same time, the very teaching of the outstanding mystic of the 12th century remains virtually ignorant and is presented only in an encyclopedic descriptive exposition.