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A Collection of Critical Essays
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Peter Abelard (1079-1142) is one of the most diversely gifted people of the Middle Ages. His letter writing, poetry, theology, logic, and ethics deal with almost every aspect of the trivium. This volume surveys his career to show how his extraordinary versatility enchanted and distressed his public. A selection of international specialists addresses the various aspects of Abelard's literary persona. The topics range from Abelard's personal history to his monastic thinking. There are essays on the letter collection, his views on love, ethical problems such as intention and suicide, his poetry and treatises written for Heloise and her nuns of the Paraclete. With its strong emphasis on interdisciplinary research, Rethinking Abelard opens up new avenues for future scholarship.
Contributors are: Michael T. Clanchy, Peter Cramer, Lesley-Anne Dyer, Juanita Feros Ruys, William Flynn, Babette Hellemans, Taina M. Holopainen, Eileen F. Kearney, Constant J. Mews, Eileen C. Sweeney, Ineke Van ‘t Spijker, Wim Verbaal, and Julian Yolles.
Contributors are: Michael T. Clanchy, Peter Cramer, Lesley-Anne Dyer, Juanita Feros Ruys, William Flynn, Babette Hellemans, Taina M. Holopainen, Eileen F. Kearney, Constant J. Mews, Eileen C. Sweeney, Ineke Van ‘t Spijker, Wim Verbaal, and Julian Yolles.
A Collection of Critical Essays
Editor:
Peter Abelard (1079-1142) is one of the most diversely gifted people of the Middle Ages. His letter writing, poetry, theology, logic, and ethics deal with almost every aspect of the trivium. This volume surveys his career to show how his extraordinary versatility enchanted and distressed his public. A selection of international specialists addresses the various aspects of Abelard's literary persona. The topics range from Abelard's personal history to his monastic thinking. There are essays on the letter collection, his views on love, ethical problems such as intention and suicide, his poetry and treatises written for Heloise and her nuns of the Paraclete. With its strong emphasis on interdisciplinary research, Rethinking Abelard opens up new avenues for future scholarship.
Contributors are: Michael T. Clanchy, Peter Cramer, Lesley-Anne Dyer, Juanita Feros Ruys, William Flynn, Babette Hellemans, Taina M. Holopainen, Eileen F. Kearney, Constant J. Mews, Eileen C. Sweeney, Ineke Van ‘t Spijker, Wim Verbaal, and Julian Yolles.
Contributors are: Michael T. Clanchy, Peter Cramer, Lesley-Anne Dyer, Juanita Feros Ruys, William Flynn, Babette Hellemans, Taina M. Holopainen, Eileen F. Kearney, Constant J. Mews, Eileen C. Sweeney, Ineke Van ‘t Spijker, Wim Verbaal, and Julian Yolles.
Peter Abelard and the Mental Architecture of the Paraclete
Author:
The Paraclete was founded in 1129. Out of necessity to find a new place to shelter a group of nuns, this female community was created by Peter Abelard (1079–1142) for Heloise of Argenteuil (1090–1164). Varieties of the Self shows how this community was dependent on a network of monasteries, while also representing a formative driving force in the twelfth-century reform, the period of flourishing to which it clearly belonged. The anthropological approach connects different works written by Peter Abelard (hymns, life-rules, letters, biblical commentaries) to views on the female self. What is the perspective on identity, sacrifice, and intentionality within these sources, and how do views on pollution, purity, and sacredness reflect on ethics of body and soul?
Peter Abelard and the Mental Architecture of the Paraclete
Author:
The Paraclete was founded in 1129. Out of necessity to find a new place to shelter a group of nuns, this female community was created by Peter Abelard (1079–1142) for Heloise of Argenteuil (1090–1164). Varieties of the Self shows how this community was dependent on a network of monasteries, while also representing a formative driving force in the twelfth-century reform, the period of flourishing to which it clearly belonged. The anthropological approach connects different works written by Peter Abelard (hymns, life-rules, letters, biblical commentaries) to views on the female self. What is the perspective on identity, sacrifice, and intentionality within these sources, and how do views on pollution, purity, and sacredness reflect on ethics of body and soul?
Author:
This article proposes to describe the oxymoronic aspect of twelfth-century ascetic life, as it is couched in the semantics of marital ‘love-talk.’ By extending Christian asceticism to the field of marital semantics, I hope to come closer to a more intellectual kind of spirituality, situated in the philosophical discourse of the ars dialectica. While it is commonplace to state that affective speech in the twelfth century is a constitutive element of Western ‘spirituality’—up to the point that this period is sometimes credited with being the founder of an individual love-talk—the nature of a ‘matrimonial’ love-speech firmly located within monastic walls is far from self-evident. Furthermore, there is the issue of physical desire in both Christian worship (hymns, liturgy) and reflective, religious language. This ‘incarnation’ of love inside the history of Christianity was coined by the twelfth-century reformer and intellectual Bernard of Clairvaux in the most tangible terms possible, especially in his Sermons on the Song of Songs and in his devotional texts on Mary. However, it is not a broad claim with regard to the status of ‘spirituality’ within history that dominates the present article. If anything, this contribution could be characterized as exploring the opposite of the common semantics of spirituality: the argumentative and dialectical speech on the one hand and the fragility of poetry on the other, glooming beneath the surface of a meandering Christian tradition. My analysis of the work of Peter Abelard (1079–1142)—a fierce opponent of Bernard—will demonstrate a rather radical view of ‘spirituality’ as a sometimes veiled (integementum) and sometimes shattered specimen of medieval love-talk.
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