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Bringing together the research of several eminent scholars, A Companion to the Abbey of Saint Victor in Paris seeks to provide a deep introduction to the significance, scope, and reach of the abbey’s influence in the twelfth century and beyond. Sixteen chapters introduce the history of the abbey from its beginnings through the reception of its major writings. Chapters are grouped in the areas of the life and ministry of Victorine canons, the abbey’s contributions to biblical exegesis, sacramental and theological teachings, and the Victorine understanding of Christian life and prayer. Such a thorough introduction to the Abbey of Saint Victor has never before been published. Contributors are: David Albertson, Rainer Berndt, Boyd Taylor Coolman, Marshall Crossnoe, Torsten K. Edstam, Christopher P. Evans, Margot E. Fassler, Hugh Feiss, Karin Ganss, Franklin T. Harkins, Donna R. Hawk-Reinhard, C. Stephen Jaeger, Juliet Mousseau, Dominique Poirel, Patrice Sicard, and Frans van Liere.
Most widely read today as the author of the "Heptaméron," Marguerite de Navarre (1492-1549) was known in her lifetime as a deeply religious, mystical poet. Sister of the King of France and wife of the King of Navarre, her deeds and writings expressed and sought to promote a living faith in Christ, based on the gospels, and a vision for the renewal and reform of the Church in line with the teachings of French Evangelicals such as Lefèvre d’Étaples, Guillaume Briçonnet, and Gérard Roussel. In this volume, eleven eminent scholars offer new appreciations of Marguerite’s extraordinary life and rich and diverse literary œuvre, including, in addition to her short-story collection, dialogues, mirror poems, plays, songs, and an allegorical prison narrative. Contributors include, along with the editors, Philip Ford, Isabelle Garnier, Jean-Marie Le Gall, Reinier Leushuis, Jan Miernowski, Olivier Millet, Isabelle Pantin, Jonathan A. Reid, and Cynthia Skenazi.
This volume, Ordo et Sanctitas: The Franciscan Spiritual Journey in Theology and Hagiography, which celebrates the life and legacy of J. A. Wayne Hellmann, is comprised of articles written by colleagues, former students, and associates. The authors were invited to contribute their own articles within three broad categories corresponding with the areas in which Wayne has made a longstanding scholarly contribution: Franciscan hagiographical texts (especially Thomas of Celano); medieval theology and the Bonaventurian theological tradition; and the retrieval of the Franciscan tradition in a contemporary context. All of the essays in the volume build upon and expand in new directions the contributions of our honoree in these areas. Contributors are Regis J. Armstrong , Joshua C. Benson, Michael Blastic, Joseph Chinnici, Michael F. Cusato, Jacques Dalarun, J. Isaac Goff, Jay M. Hammond, Timothy J. Johnson, John Kruse, Steven J. McMichael, Juliet Mousseau, William Short, Laura Smit, and Katherine Wrisley Shelby.
Bernard of Clairvaux emerges from these studies as a vibrant, challenging and illuminating representative of the monastic culture of the twelfth century. In taking on Peter Abelard and the new scholasticism he helped define the very world he opposed and thus contributed to the renaissance of the twelfth century.
How modern architectural language was invented to communicate with the divine—challenging a common narrative of European architectural history. The architectural drawing might seem to be a quintessentially modern form, and indeed many histories of the genre begin in the early modern period with Italian Renaissance architects such as Alberti. Yet the Middle Ages also had a remarkably sophisticated way of drawing and writing about architecture. God’s Own Language takes us to twelfth-century Paris, where a Scottish monk named Richard of Saint Victor, along with his mentor Hugh, developed an innovative visual and textual architectural language. In the process, he devised techniques and terms that we still use today, from sectional elevations to the word “plan.” Surprisingly, however, Richard’s detailed drawings appeared not in an architectural treatise but in a widely circulated set of biblical commentaries. Seeing architecture as a way of communicating with the divine, Richard drew plans and elevations for such biblical constructions as Noah’s ark and the temple envisioned by the prophet Ezekiel. Interpreting Richard and Hugh’s drawings and writings within the context of the thriving theological and intellectual cultures of medieval Paris, Karl Kinsella argues that the popularity of these works suggests that, centuries before the Renaissance, there was a large circle of readers with a highly developed understanding of geometry and the visual language of architecture.
This book traces developments in Christology--and specifically the metaphysics of the union of divine and human natures in one person--from 1050 (the age of Anselm of Canterbury) to 1250 (the age of Albert the Great). During the first part of the period, the key issue is the conflict between Augustine's homo assumptus (assumed man) Christology, defended by the Victorines, and that of Boethius's Chalcedonian Christology, defended by Gilbert of Poitiers (sometimes known as the 'subsistence' theory). By 1180, the latter of these was almost universally accepted. A third view, apparently accepted by Peter Lombard among others, according to which it is not true that Christ as man is something--the non-aliquid Christology--was condemned in 1177. The second part of the book traces the way in which theologians attempted to develop the presentation of Conciliar Christology by working out inchoate solutions to some of the metaphysical questions that the issue raises: what is the nature of the hypostatic union between the two natures, or the human nature and the divine person--is it something created, or something uncreated? And, given that the human nature is a particular substance, what prevents it from being a person? Theologians used insights from both of the rejected theories (the homo assumptus Christology and the non-aliquid Christology) in attempting to answer these issues. The early thirteenth century saw both the founding of the universities of Paris and Oxford, and the founding of the Franciscan and Dominican orders. The book explores the impact of these religious identities on the formation of Christological teaching.
A uniquely personal account of the life and enduring legacy of the Renaissance library With the advent of print in the fifteenth century, Europe’s cultural elite assembled personal libraries as refuges from persecutions and pandemics. Andrew Hui tells the remarkable story of the Renaissance studiolo—a “little studio”—and reveals how these spaces dedicated to self-cultivation became both a remedy and a poison for the soul. Blending fresh, insightful readings of literary and visual works with engaging accounts of his life as an insatiable bookworm, Hui traces how humanists from Petrarch to Machiavelli to Montaigne created their own intimate studies. He looks at imaginary libraries in Rabelais, Cervantes, Shakespeare, and Marlowe, and discusses how Renaissance painters depicted the Virgin Mary and St. Jerome as saintly bibliophiles. Yet writers of the period also saw a dark side to solitary reading. It drove Don Quixote to madness, Prospero to exile, and Faustus to perdition. Hui draws parallels with our own age of information surplus and charts the studiolo’s influence on bibliographic fabulists like Jorge Luis Borges and Umberto Eco. Beautifully illustrated, The Study is at once a celebration of bibliophilia and a critique of bibliomania. Incorporating perspectives on Islamic, Mughal, and Chinese book cultures, it offers a timely and eloquent meditation on the ways we read and misread today.
The Companion to Jean Gerson provides a guide to new research on Jean Gerson (1363-1429), theologian, chancellor of the University of Paris, and church reformer. Ten articles outline his life and works, contribution to lay devotion, place as biblical theologian, role as humanist, mystical theology, involvement in the conciliar movement, dilemmas as university master and conflicts with the mendicants, views on women and especially on female visionaries, participation in the debate on the "Roman de la Rose", and the afterlife of his works until the French Revolution. Some of the contributors are veterans of gersonian studies, while others have recently completed their dissertations. All map the relevance of Gerson to understanding late medieval and early modern culture, religion and spirituality.
This handbook offers a comprehensive and varied study of deification within Christian theology. Forty-six leading experts in the field examine points of convergence and difference on the constitutive elements of deification across different writers, thinkers, and traditions.
Reading has become a problem--not just of attention, comprehension, or illiteracy rates, but of politics, society, and religion. The Mystified Letter offers an alternative to this malaise: a theology of reading centered on mystical encounter. It retrieves medieval Christian reading culture to build a case for a mystical theology of literature.