11. Letter Fourteen. To Bishop G[ilbert] and the Clergy of Paris

11. Letter Fourteen. To Bishop G[ilbert] and the Clergy of Paris

letter fourteen. To Bishop G[ilbert] and the Clergy of Paris Addressed to a bishop who is identified only by the initial G and to the clergy of Paris, Letter Fourteen deals with the rivalry between Abelard and Roscelin of Compiègne, his former teacher, a logician and theologian.1 Roscelin is not named outright in the letter, but there has never been the shadow of a doubt that he is the heretical antagonist about whom Abelard is quite exercised.2 As for the addressee, the most plausible candidate for G is Bishop Gilbert of Paris

(1116–25 January 1124).3 In the letter Abelard complains that he has been accused falsely by Roscelin of teaching heresy. To set the record straight, Abelard asks that a debate be scheduled between him and Roscelin.

Letter Fourteen can be dated to about when the Theologia "Summi boni" was composed, a treatise that Abelard wrote as his first major

1. The only book on Roscelin more recent than the early twentieth century is not one that supersedes its predecessors; see Heinrich Christian Meier, Macht und Wahnwitz der Begriffe. Der Ketzer Roscellinus (Aalen, Germany: Ebertin, 1974), especially 157–85.

2. On the light Letter Fourteen sheds on the relationship between Abelard and Roscelin, and on the close relationship between this letter and the Theologia "Summi boni," see Constant Mews, ed., Petri Abaelardi opera theologica 3, Theologia "Summi boni,"

CCCM 13: 39–46.

3. Another possibility that has been advanced is Bishop Galo of Paris (1104–23 February 1116). Accepting this hypothesis would require shifting backward by a few years many events in Abelard's biography; see Werner Robl, Heloïsas Herkunft: Hersindis

Mater (Munich, Germany: Olzog, 2001), 237.

to bishop g[ilbert]

venture into theology sometime after 1118. (In the Historia calamitatum he refers to his treatise by the title De unitate et Trinitate divina, whereas in Letter Fourteen he calls it De fide sancte Trinitatis.) At that moment in his life Abelard, having entered St. Denis after his castration, had resumed teaching in a cella (probably meaning a priory) of the abbey. The location of the priory has been placed variously in Paris or its environs, not far from Argenteuil; in Troyes or elsewhere in Champagne; or in the area of Nogent-sur-Seine.4 The letter seems to have been composed in about 1120, in an attempt to rally Gilbert to choose capable judges who could hear out Abelard and Roscelin and decide which of them was right in their difference of opinions.5

Roscelin's only surely attested extant text is also a letter, to none other than Peter Abelard, written around the same time. In it, more than twenty years after the fact, Roscelin himself asserts that he taught Abelard for a long time as a boy and youth (evidently sometime in the stretch from around 1093 to around 1099) at Tours and Loches.6 Roscelin would have come to Loches after having been accused of heresy by a council in Soissons and after having stayed for a year or two in England. Otto of Freising (1111/15–1158) corroborates

Roscelin's assertion by identifying him as having been Abelard's first teacher;7 but Abelard makes no reference to Roscelin in the Historia

4. Clanchy, Abelard: A Medieval Life, 229–30, and Smits, Letters IX–XIV, 201.

5. On the date, see Smits, Letters IX–XIV, 195 and 197, and Mews, "On Dating,"

130–31.

6. The letter, designated Letter Fifteen in the PL edition of Abelard's correspondence (PL 178: 357–372A), is edited in an appendix by Josef Reiners, Der Nominalismus in der Frühscholastik. Ein Beitrag zur Geschichte der Universalienfrage im Mittelalter, Beiträge zur

Geschichte der Philosophie des Mittelalters: Texte und Untersuchungen 8/5 (Munster, Germany: Druck und Verlag der Aschendorffschen Buchhandlung, 1910), 62–80.

The reference to Tours and Loches is at p. 65, line 26. The text can also be found, conveniently assembled with other letters to Roscelin, passages pertaining to him elsewhere in the writings of Abelard, and related materials, in François Picavet, Roscelin, philosophe et théologien d'après la légende et d'après l'histoire. Sa place dans l'histoire générale et comparée des philosophies médiévales (Paris: Félix Alcan, 1911), 112–43, at 128–29. A partial

French translation is presented in Ferroul, Héloïse et Abélard, Appendix 2, 191–96. Werner Robl has made available a rough German translation at http://www.abaelard.de/abaelard/Main.htm (accessed April 2007).

7. Otto of Freising, Gesta Frederici, 1.50, ed. Schmale, p. 224, line 29; Deeds of Frederick, 1.49 (47), trans. Mierow, 83.

other controversi es calamitatum.8 A twelfth-century source indicates that Abelard lost interest in the accused heretic's teachings after Roscelin enjoined him to follow his lectures for a year.9

Abelard seems as a rule to have behaved mutinously toward his former magistri, but beyond his innate rebelliousness major differences both philosophically and theologically could have induced him to gloss over his relations with Roscelin. For one thing, Roscelin advocated an extreme nominalism, or, perhaps more accurately, vocalism, which led him to interpret texts (both logical and theological) as being about words rather than things.10 More important, he was forced to recant for the heresy of tritheism at a council held in Soissons in 1092, and as a consequence he was expelled first from the kingdom of France in 1092 and later from England around 1093. Tritheism is a heretical teaching that denies the unity of substance in the three persons of the Trinity. Roscelin had the dubious distinction of being the foremost figure to be accused of this doctrine since the Monophysites of the sixth century. His particular belief was that God the Father had not become incarnate in Christ. Whatever the precise nature of Roscelin's heterodoxy, Abelard was following a long-established convention in not deigning to mention the name of a heretic.

The chronology of the dispute between Roscelin and Abelard in 1120 is open to different interpretations.11 One outlook would be that Abelard intended his Theologia "Summi boni" from the outset

8. Hubert Silvestre, "Pourquoi Roscelin n'est-il mentionné dans l''Historia calamitatum'?" Revue de théologie ancienne et médiévale 48 (1981): 218–24, explains the lack of acknowledgment as supporting his theory, which he unfurled in successive articles and notes, that the Historia calamitatum was a forgery.

9. Munich, Bayerische Staatsbibliothek, clm 14160, ed. Ludwig Hödl, Die Geschichte der scholastischen Literatur und der Theologie der Schlüsselgewalt, Beiträge zur Geschichte der

Philosophie und Theologie des Mittelalters: Texte und Untersuchungen 38/4 (Münster, Germany: Aschendorff, 1960), 78, and Mews, "In Search of a Name," 172–73

(with translation).

10. See Yukio Iwakuma, "'Vocales,' or Early Nominalists," Traditio 47 (1992): 37–

111, and Jean Jolivet, "Trois variations médiévales sur l'universel et l'individu: Roscelin, Abélard, Gilbert de la Porrée," Revue de métaphysique et de morale 1 (1992): 111–55.

11. In what follows, the first view is that of scholarship up through Mews, introduction, Petri Abaelardi opera theologica 3, CCCM 13 (1987): 42–46. The second is that of Marenbon, Philosophy of Peter Abelard, 57.

to bishop g[ilbert]

as an attack on his onetime teacher, at which Roscelin struck back by writing Abelard a caustic letter. In response Abelard wrote Letter Fourteen to Bishop Gilbert of Paris. Another perspective would be that Roscelin got wind of the oral teaching that was the precursor to the drafting of the Theologia "Summi boni" and that he thereupon took Abelard to task for having succumbed to the heresy of Sabellianism by suggesting that the divine substance is singular. Rebuking

Abelard for this supposed suggestion would have allowed Roscelin to reaffirm his own definition of the three persons of the Trinity as being three distinct things. To continue with this hypothetical scenario, in retaliation Abelard sent his letter (no longer extant) to the canons of Tours.12 Roscelin obviously knew of the letter and in fact we are alerted to its existence by a mention of it in his own letter. The clash came to a crescendo, first with Roscelin sending his harsh missive to Abelard and then with Abelard incorporating into the second and third books of the Theologia "Summi boni" criticisms that did not name

Roscelin but that were directed against him. The final act in the drama, at least as can be discerned in surviving documents, would have been Abelard's appeal to Bishop Gilbert (Letter Fourteen).

What are the certainties? In 1120 or thereabouts Roscelin read a treatise by Abelard called De fide sancte Trinitatis or heard about Trinitarian teachings by Abelard, in which his former student took issue with positions that he—Abelard—judged to be tritheistic. Although the extant text of the Theologia "Summi boni" makes no overt mention of Roscelin, Abelard's references to "pseudodialecticians" and a "dissimulating sophist" are clearly aimed at his teacher of yore.13 In addition, Abelard sent a letter (now lost) to the canons of St. Martin of Tours to attack Roscelin. Roscelin reacted by issuing a bitter letter in which he assailed his erstwhile student on a variety of grounds, among them that the treatise contained heresies.14 No other texts surely by Roscelin have come down to us apart from this vicious po12. Roscelin in his letter to Abelard refers to himself as a canon of Besançon; see ed. Reiners, Der Nominalismus, p. 65, lines 27–28.

13. Marenbon, The Philosophy of Peter Abelard, 57.

14. On the dating, often fixed between 1118 and 1121, see Smits, Letters IX–XIV,

197–99.

other controversi es lemic against Abelard.15 Letter Fourteen would appear to have been written after Roscelin's letter to the canons of St. Martin, which was itself a response to Abelard's earlier (lost) letter to the same canons, and after the Theologia "Summi boni." Possibly the back-and-forth amounted to nothing because Roscelin died or fell seriously ill. In any case, no more is heard of him, and no records survive of the public debate with Roscelin that Letter Fourteen requests Gilbert to organize.

Abelard's Theologia "Summi boni" enraged not only the heretic Roscelin but also some of the orthodox. Most importantly, Alberic of Rheims and Lotulf of Novara, who had studied under Anselm of Laon and who had nurtured a much greater respect for the older man than Abelard evinced in the Historia calamitatum, helped to orchestrate the Council of Soissons, where Abelard's book was condemned and burned and its author compelled to recite the Athanasian Creed.

Letter Fourteen makes mention of another Anselm (not to be confused with Anselm of Laon), namely, St. Anselm of Canterbury (1033–1109), also known after his birthplace as Anselm of Aosta. Years later Abelard would name St. Anselm in a possibly mocking context in the Theologia Christiana,16 but here he is complimentary, partly because he appreciates being able to invoke an authority who had written disapprovingly of Roscelin; in a letter known as De incarnatione Verbi (On the Incarnation of the Word, written in successive drafts around 1093–1095) St. Anselm had accused Roscelin, without 15. With breathtaking crudity, the letter asserts that castration has reduced Abelard to nothingness, since he passes the test as neither cleric, layman, nor monk. Roscelin finds no way to categorize Abelard except as "Petrus imperfectus." In addition, a treatise "On Universals According to Master R." may offer a student's account of Roscelin's teaching; see John Marenbon, Early Medieval Philosophy (480–1150): An Introduction (London: Routledge & Kegan Paul, 1983), 134–35. As well, a commentary on Porphyry has been ascribed to Roscelin; see Iwakuma, "'Vocales,'" 58–60.

16. The passage is Theologia Christiana, Book 4, ed. Eligius Marie Buytaert, Petri

Abaelardi opera theologica 2, CCCM 12 (1969): 304, lines 1206–33. On this episode, see

Michael T. Clanchy, "Abelard's Mockery of St. Anselm," Journal of Ecclesiastical History

41 (1990): 1–23, and David E. Luscombe, "St. Anselm and Abelard," Anselm Studies 1

(1983): 207–29.

to bishop g[ilbert]

identifying him by name, of tritheism and had refuted Roscelin's distinction between God the Father and God the Son.17

Abelard's letter also refers to Robert of Arbrissel (about 1045– 1117), so called after a village in Brittany, who was the founder of the Fontevrault order, an advocate of asceticism and also of syneisaktism (unconsummated spiritual marriage), a former master who had studied in Paris, and a celebrated preacher.18 Like Abelard, Robert incurred criticism for his ministrations to women and for his refusal to conform to the stability of an existing order. Robert's order was a "double order" of monks and nuns who lived in separate convents under the rule of one abbess, and thus it put into practice an idea for which Abelard was the only twelfth-century writer to enunciate a theory in writing.19 In view of these many parallels between their lives, it is understandable that in Letter Fourteen Abelard would have characterized Robert laudatorily as "that outstanding herald of Christ." Abelard needs to speak highly of both Anselm and Robert so as to buffer them from Roscelin's supposed vituperation of them—which, by the bye, Roscelin denies in his sole letter. Simultaneously, and even more to Abelard's advantage, praising the two men for their sanctity has the effect of putting him in good company. If 17. Epistola de incarnatione Verbi, in S. Anselmi opera omnia, ed. Franciscus Salesius

Schmitt, 5 vols. (Edinburgh, Scotland: Thomas Nelson & Sons, 1940–1961), 2 (1946):

1–35. On the relationship between Anselm and Roscelin, see Constant J. Mews, "St. Anselm and Roscelin: Some New Texts and Their Implications: I. The De incarnatione verbi and the Disputatio inter Christianum et Gentilem," Archives d'histoire doctrinale et littéraire du moyen âge 58 (1991): 55–97; repr. in Mews, Reason and Belief in the Age of Roscelin and Abelard, Variorium Collected Studies CS730 (Aldershot, Hampshire, U.K.: Ashgate,

2002), and Mews, "St. Anselm and Roscelin: Some New Texts and Their Implications: II. An Essay on the Trinity and Intellectual Debate 1080–1120," Archives d'histoire doctrinale et littéraire du moyen âge 65 (1998): 39–90; repr. in Mews, Reason and Belief.

18. On Robert, see Berenice M. Kerr, Religious Life for Women, c. 1100–c. 1350: Fontevraud in England (Oxford, U.K.: Oxford University Press, 1999), 15–63. For an excellent dossier of texts in translation with commentary, see Bruce L. Venarde, Robert of Arbrissel: A Medieval Religious Life (Washington, D.C.: The Catholic University of America

Press, 2003).

19. For an analysis of the concept as developed in the letters, see Georg Jenal,

"Caput autem mulieris vir (I Kor. 11.3): Praxis und Begründung des Doppelklosters im Briefkorpus Abelard-Heloise," Archiv für Kulturgeschichte 76 (1994): 285–304.

other controversi es being maligned by Roscelin means that Abelard is shown thereby to resemble Anselm of Laon and Robert of Arbrissel, then the slander is richly rewarded.

Among many points of interest, Letter Fourteen is fascinating for showing that Peter Abelard reacted to Roscelin's charges of heresy exactly as he would do to Bernard of Clairvaux's accusations a full score years later before the Council of Sens: he appeals to a bishop to coordinate a debate of the issues between the two disputants before judges whom he asks the addressee to select, so that they can decide who is right. With a few minor mutatis mutandis, this scenario is what Abelard sought unsuccessfully to orchestrate later at Sens.20

Letter Fourteen is extant in one manuscript that is of use in constituting the text, namely, Paris, Bibliothèque nationale de France,

MS lat. 2923 (third or fourth quarter of the thirteenth century).

This is the only letter in this volume that is extant in a medieval manuscript with the main set of letters exchanged by Abelard and Heloise (Letters One through Eight, without the Rule); the same manuscript also contains the Soliloquium and the Confessio fidei "Universis." The editio princeps of 1616 followed another manuscript, which has not been identified and which has not survived. The edition followed is that of Smits.

Letter Fourteen To G[ilbert], by the grace of God bishop of the see of Paris, and at the same time to the venerable clergy of the same Church P[eter] [sends] an eternal offering of due reverence.

It has been reported to us by certain students of ours as they arrived that the proud and ever conceited old foe of the Catholic faith, whose detestable heresy to confess and even to preach three gods has been condemned at the Council of Soissons by Catholic fathers and in addition has been punished by exile, spewed forth many slanders and threats against me after he saw a certain work

20. Zerbi, "Philosophi" e "Logici," 49.

to bishop g[ilbert]

of mine On Faith in the Holy Trinity, which I had written especially against the aforementioned heresy by which he has earned infamy.21 What is more, it has been announced to me by a student of mine, to whom he spoke thereafter, that he was waiting for you

(who were then absent), to show you that I had implanted certain heresies in that work, and to stir up against me you too, like all the others on whom he relies.

But if it is so, that he continues even now in this, I beseech you, champions of God and defenders of the holy faith, 22 that you call together him and me at an agreed place and at a fitting time, and that what he mutters against me when I am absent may be heard before Catholic men of discernment whom you furnish (taking your own counsel), and that either he be subjected to due punishment for imputing such a great accusation or I for such great temerity in writing. In the meantime, however, I render thanks to God that if I endure the highest enemy of God and subverter of the faith who is contrary in his faith, I too am compelled to sally forth on behalf of the faith in which we stand firm, and that I seem already to be in the ranks of good men, owing to the hostility of this one who (it is plain) is ever hostile to good men alone; his life as well as his teaching are apparent to everyone.

He dared to concoct an obstinate letter against that outstanding herald of Christ,23 Robert of Arbrissel, and flared up so much

21. Peter Abelard's words to convey Roscelin's pride ("elatus ille et semper inflatus") differ from the term ("superbia") used by Anselm in his De fide Trinitatis et incarnatione verbi (first recension in 1092, second in 1094) and by Abelard in his Theologia

"Summi boni" (also known as Tractatus de unitate et Trinitate divina); see Picavet, Roscelin, 119 and 125. Still, the underlying preconception that heretics are driven by pride rather than ignorance is the same. On this pride, see Clanchy, Abelard, 301–4.

The phrase hostis antiquus (old foe) had been used since late antiquity to designate the devil and diabolic agents. See Augustine, Sermo 389, ed. Cyrille Lambot, Revue Bénédictine 58 (1948): 43–52, at 48: "ille hostis antiquus, id est diabolus."

22. Athleta Domini (Dei, Christi) and defensor fidei are also phrases conventional from late antiquity on.

23. Praeco Christi (herald of Christ) is another conventional phrase of long standing in Christian Latin; for instance, it is pronounced by a bishop when ordaining a deacon.

other controversi es in affronts against that magnificent doctor of the Church, Archbishop Anselm of Canterbury, that for his basely shameless obstinacy toward the authority of the English king he was expelled from England and barely escaped with his life.24 In fact he wishes to have a partner in his infamy and, so that he may take solace for his own infamy by the defamation of good people, he (who cannot stand to be good) does not hate anyone but a good man. Owing to the immoderateness of his insolence he was ejected with the highest dishonor from both realms in which he dwelt, which is to say, from that of the English as well as from that of the French; and, so they tell, he was beaten on various occasions by canons in the church of St. Martin [of Tours], of which he was called a canon (to its shame!); and yet he clung to his usual conduct. To indicate by name who this scoundrel is, I have considered superfluous; for the unique disrepute of his betrayal of the faith and of his life makes him uniquely notorious. Since he (being a pseudoChristian, just as he is a pseudodialectician) asserts in his Dialectic that nothing but an utterance alone has parts, so too he shamelessly perverts the Sacred Scriptures so that in that passage [Luke

24.42] where the Lord is said to have eaten part of a roasted fish, he is compelled to understand part of this utterance (which is

"roast fish"), not part of the thing.25 What is the wonder, therefore, if he who was accustomed to "set his mouth against heaven"

[Psalm 72.9] should rage on earth, and if he who persecutes the Lord should detract from the members of the Lord, and if he who cannot spare himself should spare no one else?26 Farewell.

24. On instances in the lives of Roscelin and other heretics when they were physically abused or even killed by mobs, see Clanchy, Abelard, 289–92.

25. Abelard refers to pseudodialecticians in the Theologica Christiana, Theologia "Scholarium," and Theologia "Summi boni." The word was his own coinage. In contrast, pseudoChristian is attested much earlier in the Latin of Christian authors, particularly in the writings of Augustine.

26. The quotation of Psalm 72.9 is also found in Theologia Christiana 3.25, ed. Buytaert, CCCM 12 (1969): 205, line 308. The members of the Lord would be the constituents of the Christian Church.

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general index Boldface page numbers indicate translations in this volume 106, 116–18, 120, 125, 133, 188, 192; chronology of works, 6, 10, 38, 52, 65–66, 76,

77, 79, 105, 112n4, 114, 133, 178, 188–89, 190–92; on Cistercian liturgy, 36, 78, 83–84, 92–96, 135; commentaries on liturgical texts, xxxvi, 10; commentary on Song of Songs, 4; confinement at St. Médard, xxvi; convalescence, xx; death and burial, xxxiv; education, xvi–xxi, xxi, 55, 189; on education of nuns, xlii, 5–10, 25–26, 28, 33; on female monasticism, xv, xxx, xxxiii, xlii, 3–10,

33, 34–36, 50, 54, 59, 66, 152, 153; on free will, 117 126–27; Lord's Prayer, xxxi, 36,

78, 81–82, 85–90; marriage to Heloise, xxiii–xxiv; on Milanese rite, 83; on monasticism, xlv, 152–57, 158–64, 166–67,

169, 171, 172–73; names and epithets, xiv, xvii, 149, 192n15; patrons of, xx; as pedagogue, xix–xxii, 149; poetry of, xxxvi–xxxvii; as saint, 105–6; sister of, xxiii; as songwriter, xiv, 37, 49n32; son of, xxiii; on translation, 23–24, 25, 30–31,

81. See also Abelard, letters of; Abelard, sermons of; and individual works by title

Abelard, sermons of, xxxvi, xlii, 3, 6–7, Aaron (brother of Moses), 164 Abelard, letters of, xxxvii–xxxviii; One, xlin52, 40n9; Three, xxxix, xlin52, 4, 6, 34, 38, 40n9, 59, 65; Five, xlin52, 4,

34, 38, 65; Seven, xxxviiin49, xli, 16n41, 19n46, 28n78, 34, 38, 65, 71n16, 152, 165n51; Eight, xxxviiin49, xxxix, xli, 5–6,

34, 38, 58n20, 65, 66, 71n16, 91n37, 156, 161n37, 161n38, 162n42, 165n51; Nine, xxx, xli, xlii, 3–10, 10–33, 38, 54, 65, 72n18, 81,

105n15, 156, 171n66; Ten, xxx, xliii–xliv, xlv, 22n58, 35, 36, 77, 78–80, 82, 84, 85–98, 109n23, 135, 172n68; Eleven, xxvii, xlv, xlvi, 13n29, 29n80, 55, 133, 135,

137–38, 138–46; Twelve, xxviii, xlv, 85n26, 97n57, 147, 152–54, 156–57, 158–74, 171n66; Thirteen, xvi, xlv, 31n87, 176–78,

179–87; Fourteen, xvii, xxvi, xlv, xlvi, 103n8, 104, 188, 192–94, 194–96; Fifteen, xxxiii, xliv, 99, 103–8, 108–10, 189; Sixteen, 38, 70–72. See also correspondence of Abelard and Heloise Abelard, Peter: abbot of St. Gildas, xxviii, xxxi; affair with Heloise, xiv–xvi, xxiii–xxiv; biblical commentaries, xxx, xxxvi; biography, xv; birth and parentage, xvi; castration of, xxiv, xlii, 46n27,

150, 155–56, 156, 189, 192n15; charges of heresy, xv, xxxii–xxxiv, xliv, 104, 105n14,

26n72, 54, 59, 64–72, 76, 81n16, 118n22; prologue to, xxx, xlii, 5, 35, 38, 70–72;

Sermon 8, 11n24, 165n53; Sermon 14,

general index Apollinarius the Younger, 25 Apollo, 19 Apologeticum. See Apologia contra Bernardum

Apologia against Bernard of Berengar (Abelard), Abelard, sermons of (cont.) 10, 81n16; Sermon 16, 11n24; Sermon 18, 6; Sermon 23, 165n51; Sermon 24, 157; Sermon 26, 11n24; Sermon 27, 66n8; Sermon 29, 4n2, 11n24, 52, 54n5, 54n6; Sermon 30, 66n8; Sermon 31, xxxviiin49, 54n5; Sermon 33, 65n7, 66n8, 118n22, 149n4, 149n7, 152, 153n20, 155–57, 161n38,

162n42, 165n53, 169n62, 177n4; Sermon 35, 76, 156, 169n62 Acts of the Apostles, xxvii Adam (abbot of St. Denis), xxvii, xlv, 133, xlix Apologia contra Bernardum (Abelard), xliv, xlvi,

97n57, 111–15, 116–29 Apologia for Abbot William (Bernard of Clairvaux), 76–77 Apostles' Creed, xxxvi, 94 Aquila, 19 Arator, 137, 145–46, 145n26 Aratus. See Arator Aratus Latinus, 145n26 Aratus of Soli, 137, 145n26 Areopagite. See Dionysius the Areopagite

Argenteuil, convent of, xxiv, xxix–xxx, 135, 138 Ad Celantiam (Pelagius), 26n74 Ad clericos de conversione (Bernard of Clairvaux), 102

Adrian IV (pope), 101 "Adtendite a falsis prophetis" (Abelard, xxxii, 5, 189 Arianism, 96n53 Aristotle, xvii, xxi, xxii, 12, 16n42, 57, 59, 181

Arnold of Brescia, 100–101, 104 ars nova, 181n12 ars vetus, 181n12 Ascension, 66 Asella, 9 Assumption of the Virgin Mary, 66 Astralabe, xxiii, xxxvi Athanasian Creed, xxvi, xxxvi, 10, 94–95,

Sermon 35), 76, 169n62 Adversus haereses (Irenaeus of Lyon), 86n29 Adversus quinque haereses (Quodvultdeus),

184n20 Aeneid (Virgil), 15n39 Against Five Heresies (Augustine of Hippo).

See Adversus quinque haereses Alberic of Rheims, xxii, xxvi, 192 Alexander the Great, 12–13, 16n42 Alexandria, 25 alleluia, performance of, 69–70 All Saints, Feast of, 159, 160n35 Amboise, François d', 70, 157 Ambrose, 42, 44n20, 55, 89, 93n42, 144 Ambrosian rite. See Milanese rite Andrew of St. Victor, 25n70 Andria (Terence), 119 Annunciation, Feast of the, 66, 72n19 Anselm of Canterbury, 192, 196 Anselm of Laon, xxi–xxii, xxvi, 53, 91n36,

116n16, 192 Athanasius of Alexandria, 15, 105 Athens, 136, 139 Athleta Domini, 195n22 auctoritas, xxii, xxv, 41n12 Augustine (bishop of Canterbury), 91 Augustine (bishop of Hippo), 58, 59, 62,

63, 90–91, 106, 117n21, 118, 128, 143, 145, 151, 171, 177, 178, 180–81, 183, 184, 187,

195n21; Sermo 1, 117n21; Sermo 355, 118n22.

See also works by title Augustinian Canons, 148 Aurelian (Roman emperor), 136 192–94 Anthony the Hermit, 162 Apollinarianism, 25n65

general index

capitula of William of St. Thierry, 112 Carmen ad Astralabium (Abelard), xxxvi, Ausonius, 184n21 authenticity of liturgical texts, 35 71n17, 107 Carmen figuratum (Abelard), xxxvi Carolingian Renaissance, xiii Cassian, John, 90n35 Cassiodorus, 48n29 Categories (Aristotle), 57, 62 Cato, 142n18 Celantia, 26 Celestial Hierarchy (Pseudo-Dionysius the baptism, 165, 166n56 Barak, 18–19 Baraninas of Tiberias, 25 Basil the Great, 55 Bede, the Venerable, 11n24, 55, 133, 135,

137–38, 140, 142–46, 167n57 Benedictine order, 35–36, 147. See also Rule of Benedict Benedict of Nursia, 93n43 Berengar of Poitiers, 111, 114–15 Bernard of Clairvaux, xix, xxviii, xxx–xxxAreopagite), 134

Celestine II (pope), 18n45, 105n13 Châlons-sur-Saône, xxxiv Charlemagne, 41n13 Chartres, xxxii Chartrian Neoplatonists, 57 Christian Hebraism, 24n63 Chronicle of Morigny, 79 Chrysostom, John, 163 Cicero, 97, 118, 145n26 Cistercian liturgy, 35–36, 78, 82–83, 93–96

Clarembald of Arras, 55 Clement I (pope), 136, 146 Cluny, xxxiv, 149 Collationes (Abelard), xxxvi, 16n43, 24n63, iv, xxxix–xl, xliii–xliv, xlv, xlviii, 35–36,

54, 63n33, 75–85, 97n56, 97n57, 99–106, 108, 109n24, 109n25, 116n16, 125, 149–51,

155–56, 177n4; letter 332 to Guy (Guido) of Città di Castello, 18n45 Besançon, 191n12 Bethany, 165n53 Bethlehem, 25, 32n88, 170n63 Bible. See Douay-Rheims Bible; King James

Bible; scripture; Vetus Latina; Vulgate; and Index of Scriptural References Black Canons, 148 Blaesilla, Saint, 22 Blois, xviii Boethius, xxi, xxii, 57, 62n31, 71n17, 116,

107, 180n10, 181n11, 183n16, 187n28 Commentaria in epistolam Pauli ad Romanos (Abelard), 30n83 Commentary on the Six Days of Creation (Abe181n12 Bonne-Espérance, 154 Book against Jovinian (Jerome), xxiv Book of Sentences, 112, 118 breviary, 37 Buytaert, Eligius M., 114n12, 115, 116n16

Bynum, Caroline Walker, 151n14 lard), xxx, xxxvi, xlii, 3, 4–5, 35, 40n9, 49n34, 52–53, 56–59, 60–63, 64n3, 71n16 Confessio fidei ad Heloisam (Abelard), xlvi,

40n9, 105, 114–15 Confessio fidei "Universis" (Abelard), xlvi, 10, 115, 118n22, 119n23, 194 Confessions (Augustine of Hippo), 56, 128,

Caiaphas, Joseph, 164 Calcidius, 57 canonical hours. See divine office canons, 147–48. See also Regular Canons

Conlationes (Cassian), 90n35 Cono (bishop of Palestrina), xxvi Corbeil, xix, xx

general index De Genesi contra Manichaeos (Augustine of Corpus Areopagiticum, 134 Corpus iuris civilis, 90n36 Corpus Paraclitense, xxx, xli–xlii, 3–7, 66 correspondence of Abelard and Heloise, Hippo), 56n13 De incarnatione Verbi (Anselm of Canterbury), 192–93

De incarnationis dominicae sacramento (Amxxxv, 3, 65, 156, 194; authenticity of, xv–xvi, xxxi, xxxvii–xxxviii, xl; dedicatory letters, 34–35, 37, 40–41; distinction between personal and public, xliii; letters of direction, xxx, xxxvii, xxxviii, xlii–xliii, xlviii; manuscript transmission, xlviii; nonepistolary considered as,

34–35; personal letters, xxx, xxxvi, xxxvii, xxxix, xl, xlii–xliii, xlviii, 59. See also

Lost Love Letters of Heloise and Abelard Cyprian of Carthage, 14 brose), 89 De institutione clericorum. See De dignitate clericorum

De inventione (Cicero), 118 Denis, St., xxvii, 134, 135–42, 144, 146 De principiis (Origen), 21n53, 32n88 De sanctis apostolis (Pseudo-Augustine), 72n18

De Santis, Paola, 70 De sex dierum operibus (Thierry of Chartres), 55 De syllogismo categorico libri duo (Boethius),

71n17, 116n15 De unitate et Trinitate divina (Abelard), 189 dialectic, xvi–xvii, xxi, xxxix, xlv, 116n15,

Dacian, 106, 109n26 Damaris, 136, 141 Damasus I (pope), 31n86 David, 142n19 De actibus apostolorum (Arator), 145n26 Deborah, 18–19 De catechizandis rudibus (Augustine of 122n29, 175–78, 179, 180–81, 183–85 Dialectic (Roscelin of Compiègne), 196 Dialectica (Abelard), xxii, xxxvi, 176, 182n13

Dialogue between a Christian, a Philospher, and a Jew (Abelard), xxxvi, 107 Didascalion (Hugh of St. Victor), 175n1 Didymus the Blind, 25 Diocletian (Roman emperor), 106 Dionysius. See Denis Dionysius of Corinth, 136–42, 144, 146 Dionysius the Areopagite, xxvii, 133–34,

Hippo), 58n18 Decius (Roman emperor), 136 Decretum (Ivo of Chartres), 84, 91n36, 91n37, 171n171 De dignitate clericorum (Philip of Harveng[t]), 154 De diversis quaestionibus LXXXIII (Augustine

135–41, 144, 146 Disputatio catholicorum patrum. See Disputatio of Hippo), 58n19, 184 De doctrina Christiana (Augustine of Hippo), contra Petrum Abaelardum (Thomas of Morigny) Disputatio contra Petrum Abaelardum (Thomas

defensor fidei, 195n22 De fide sancte Trinitatis (Abelard), 189, 191, 195 De fide Trinitatis et incarnatione verbi (Anselm of Morigny), 113–14, 126 Distichs of Cato, 142, 179n8 Divine Names, The (Pseudo-Dionysius the of Canterbury), 195n21 De Genesi ad litteram liber imperfectus (AugusAreopagite), 134 divine office, 35, 37, 39, 43, 50, 51, 92, 93n42, tine of Hippo), 56n13 De Genesi ad litteram libri XII (Augustine of 94–96 Hippo), 56n13

general index

Fabiola, 24n64, 169 Farsitus, 155 female saints, 42 Fidentinus, 119 Fontevrault order, 193 Frederick Barbarossa (Holy Roman emDomitian (Roman emperor), 136

Douay-Rheims Bible, li, 143n22, 165n54, 187n27 Du Chesne, André, 70, 157 Ecclesiastic History. See Historia ecclesiastica

Eight Beatitudes, 86 Eleutherius (companion of St. Denis), 138 Elijah (prophet), 143, 156, 162, 164–65, 174

Elisha (prophet), 162, 164n50, 165, 174 Elizabeth (cousin of Mary), 164n49 Enarrationes in Psalmos (Augustine of Hipperor), 101

French Revolution, xxxiv Fulbert (canon of chapter of Notre Dame), xxii–xxiii, 155 Fulk (prior of Deuil), xlviii, 84 Gallican Church, 41 Galo (bishop of Paris), 188n3 Geoffrey of Lèves, xxxii, 107 Gerald of Wales, 107 Gesta Dionysii. See Historia Dionysii Gesta Frederici imperatoris (Otto of Freising), po), 117n21, 143n23 Ephesus, 19n47 Epigrams (Martial), 119 Epiphanius of Salamis, 20n50 Epistles (Horace), 16n43 Epistola ad beati Martini Turonensis ecclesiam

(Abelard), xlvii Epistolae duorum amantium. See correspon111, 112n4 Gilbert (bishop of Paris), 188, 194 "Gloria", 95 Glossae in Mattaeum (Otfrid of Weißenburg), dence of Abelard and Heloise Epistulae morales (Seneca the Younger), 170

Epithalamica, 69n15 Étampes, 79 Ethica seu Liber "Scito te ipsum" (Abelard), 119n26 Glossa ordinaria, xxi Goswin (prior of St. Médard), xxvi Gothic architecture, xxix Greek literature, 13, 17 Gregory, Tullio, 116n17 Gregory the Great, 11, 44n20, 44n21, xxxvi ethics, xxi, xxxvi Eugenius III (pope), 108, 149n6 Eusebius of Caesarea, 29n81, 136 Eustochium, 9, 15, 17, 22n59, 23, 170n63

Exhortatio ad fratres et commonachos (Abelard), 91–92, 118, 143 Gregory VII (pope), 91 Guy (Guido) of Città di Castello, 18n45, xlvii, 157 Explication of the Lord's Prayer (Abelard),

105n13 81n16 expositio, 71n17 Expositio euangelii secundum Lucam (Ambrose), Haimo of Auxerre, 119n26 Hannah (mother of Samuel), 15 Hannibal, 170 Haskins, Charles Homer, xiiin1 Hebrew language, 7–8, 10, 13, 23–24, 25n70,

Expositio in Hexaemeron (Abelard), xxx, xxxvi, xlii, 3, 4–5, 35, 40n9, 49n34, 52–53,

56–59, 60–63, 64n3, 71n16 Expositio Orationis Dominicae (Abelard), 81n16 26, 28–32, 40, 48, 89, 143 Heiric of Auxerre, 120n26

general index Holy Week, 83, 94n47, 95 Homilia ad monachos (Pseudo-Jerome), Heliodorus, 160n36, 161, 173 Heloise, 55, 56, 78, 85, 152, 169n62; affair

170n63 Homiliae in Hiezechilhelem prophetam (Gregory with Abelard, xiv–xvi, xxiii–xxiv; as deaconess or abbess, xxxviii; as instigator of Abelard's works for the Paraclete, xxx, xxxviii–xxxix, xlvi, 3–5, 34–35, 39,

40, 46, 52–53, 59, 64, 66, 70, 161n38; as leader of the Paraclete, xxxvi, xxxviii, 3,

7; linguistic abilities, 7–8, 28; marriage to Abelard, xxiii–xxiv; as mother of Astralabe, xxiii; as "sister" to Abelard,

40, 59, 67, 70, 72; as student of Abelard, xxiii; taking the veil, xxiv. See also

Corpus Paraclitense; correspondence of Abelard and Heloise; Heloise, letters of; Paraclete Heloise, letters of: Two, xlin52, 4; Four, the Great), 118, 143 Homiliae per circulum anni (Heiric of Auxerre), 120n26

Homilia (Haimo of Auxerre), 119n26 Homilies on the Hexaemeron (Basil the Great), 55 homoousion, 96n53 Honorius II (pope), xxx Horace, 16n43, 107 hostis antiquus, 195n21 Hrabanus Maurus, 72n18 Hugh Metel, xlix Hugh of Amiens, 113–14 Hugh of Fosses, 155n24 Hugh of St. Victor, xix–xx, 77, 175n1 Hugo Farsitus, 155n24 humility topos, 48n30, 50n38, 59n23 Hymnarius Paraclitensis (Abelard), xxx, xxxvi, xxxviii, xlin52, 46n24, 169n62; Six, xlin52, 153, 156; request for hymnal, 35,

41–46 Henry Sanglier (archbishop of Sens), xli–xlii, 3, 4, 36–40, 52, 59, 65, 67–68,

71n16, 72n19 hymns, xxx, xxxvi, 34–39, 70; authorship xlix, 103 Herman (abbot of Tournai), 155 hexaemeron: commentaries before Abeof, 41–42; Cistercian, 83, 93, 95; composition of, 47–48, 50; of the cross,

51; Heloise on need for new, 38, 41–46; incongruities of texts and contexts, 43–45; melodies of, 42; musical notation for, 37; prosody of, 49n32 hymns, incipits cited: "Aeterna caeli glolard, 55

Hexaemeron (Ambrose), 55 Hilarion, 162 Hilary of Poitiers, Saint, 15, 42 Hildebert of Lavardin, xlvii Hildegard of Bingen, xxxix Hilduin (abbot of St. Denis), 133, 135, 141n16

Historia calamitatum (Abelard), xv, xvi, xxvii, ria" (Prudentius), 44, 45n21; "Aeterne rerum conditor," 83, 93, 94n43; "Ales diei nuntius" (Prudentius), 44, 45n21; "A solis ortus cardine" (Sedulius), 43n17; "Aurora iam spargit polum"

(Prudentius), 44, 44n21; "Aurora lucis rutilat," 44, 45n21; "Beata nobis gaudia,"

185; "Christe, redemptor omnium,"

159; "Consors paterni luminis" (Ambrose), 43, 44n20; "Deus qui corpora" xxx, xxxi, xxxvi, xxxvii, xxxix, xl, xlv, xlvi, 3, 27n75, 38, 53, 60n25, 64, 65, 79, 83,

105, 107, 118n22, 133, 135, 150, 154, 155–56, 177n4, 185n25, 189–90, 192 Historia Dionysii (Hilduin), 133, 135 Historia ecclesiastica (Eusebius of Caesarea),

29n81, 47–48, 136, 137, 139, 141–42, 146 Holy Spirit, 143, 178, 185–86. See also Trinitarian theology

general index

Vigilantium, 169; De uiris inlustribus, 137, 140, 145–46; Epistula praefatoria in Chronicis

Eusebii, 145n26; Homilia in Ioannem Euangelitam, 163n46; Liber interpretationis Hebraicorum nominum, 143–44n23; "Praefatio in Evangelio," 96; "Praefatio in libro Psalmorum," 40n10, 48n29; "Prologus in libro Iob," 48n29; "Prologus in Pentateucho," 86

Jerome, letters of: Epistula ad Praesidium, (Abelard), 49n33; "Ecce, iam noctis"

(Gregory the Great), 44, 44n21; "Iesu, salvator saeculi," 160; "Iste confessor Domini," 46, 46n25; "Martine, par apostolis" (Odo of Cluny), 46, 46n25; "Nocte surgentes vigilemus" (Gregory the Great), 43, 44n20; "Nox atra rerum contegit" (Ambrose), 43, 44n20; "Nox et tenebrae" (Prudentius), 44, 44n21; "O quanta qualia" (Abelard), 37, 49n31; "Rerum creator optime" (Ambrose), 43, 44n20, 46, 46n24; "Salvete flores martyrum" (Prudentius), 43n17; "Summae

Deus clementiae," 44, 44n20, 46, 46n24; "Te decet laus," 93n42; "Te Deum laudamus," 93n42; "Tu Trinitatis unus"

(Gregory the Great), 43, 44n20 hymnus angelicus, 95n50 173–74; 14 (to Heliodorus), 160, 161, 169;

39 (to Paula), 22–23; 53 (to Paulinus of Nola), 184; 58 (to Paulinus of Nola), 161–62; 60 (to Heliodorus), 173; 65 (to Principia), 18–19; 70 (to Magnus), 182; 84 (to Pammachius and Oceanus), 24–25; 107 (to Laeta), 12–13, 14–16; 108

(to Eustochium), 23; 117 (to Oceanus), 169–70; 125 (to Rusticus), 11, 164–65; 127

(to Principia), 19–21 Jerusalem, 17, 25, 29n79, 151 Jesus Christ, 7, 15, 25n65, 25n68, 28n78,

In Canticum canticorum (Origen), 60–61 Incarnation, 66 Innocent II (pope), xxxiv, xlix, 79, 82, 101,

58, 81, 88n32, 95n48, 97–98, 144n24, 164n47, 165, 168, 186 Jewish Antiquities (Josephus), 163n45 Jewish War (Josephus), 163n45 Jews and Judaism, 24, 24n63, 25, 60, 178, 186

John of Salisbury, xlvii John the Baptist, 88, 152, 153, 162–64 John the Evangelist, 144 Josephus, Flavius, 163 Julian the Hospitaller, 162 Justinian I (emperor), 90 103n6, 104, 105n13, 112, 115n14 Innocents, Feast of, 42 Innocents, Feast of Holy, 67 Irenaeus of Lyon, 30n81, 86n29 Isidore of Seville, 7 Ivo of Asbach, 156 Ivo of Chartres, xxv, xlvii, 91n36, 171n171

Jabin, 19n46 James the Apostle (the Less), 144, 160 James (the Greater), 144 Jeremiah, 162 Jerome, xxiv, xxviii, 7–11, 13, 16–18, 26,

King James Bible, li, 143n22 Klibansky, Raymond, 108 30n81, 31–32, 54, 59, 72n18, 143, 147, 153,

156, 163n45, 177; Apologia adversus libros Rufini, 32n88, 86n30; Commentarii in Danielem, 27n76; Commentarii in Ezechielem,

61; Commentarii in iv epistulas Paulinas, 22; Contra Rufinum, 32n88, 86n30; Contra Laeta (daughter-in-law of Paula), 9, 11,

13n29, 15n38, 17n44, 139n11 Lament of Dinah (Abelard), 53, 68 Laon, xxi, xxii, xxvi, 154

general index Paraclitensis, 36–37, 50n37; letters, xlviii, 6, 10, 80, 84, 107–8, 137–38, 194; planctus,

68; Sermones, 65, 70 Marcella, 7, 32 Marcella (Saint), 19–21 Marcus Aurelius (Roman emperor), 140–41 Marenbon, John, 114n12 Mark, 47, 86n28 Martha (sister of Mary and Lazarus), 165,

Lateran Church, 96 Laurence of Liège, 155 Lazarus (sister of Mary and Martha), 165n53 Leah (sister of Rachel), 168 lectio, 71n17 Leonides, 12n27, 13 Le Pallet, xvi, xvii, xxiii letter collections, medieval, xlvii Letter on Baptism (Bernard of Clairvaux), 77

Letters of Abelard and Heloise (Radice), xli, 167–68, 172 Martial, 119 Martin of Tours, 166 Martyrology (Bede), 146 Mary Magdalen, 42n17 Mary (sister of Martha and Lazarus), xlii–xliii, xlviii liberal arts, 175–76 Liber sententiarum, 112, 118 Libri quatuor in principium Genesis (Bede), 55 litanies, 94, 159 liturgical reform, Cistercian, 35–36 Loches, xviii, 189 logic, xvi–xvii, xxi, xxii, xxxvi, xlv, l, 57,

165, 172 Masson, Jean-Papire, 70 Matthew, 29n81, 85–90 Matthew of Albano, xxx Maximian (Roman emperor), 106 medieval society, 152 Melun, xix, xx memorizing, 13–14 Merchant of Venice (Shakespeare), 119n26 metaphysics, xxi Milanese rite, 83, 93n42, 94n43, 96–97 monachus, 147 monasticism, 147–53 Monophysites, 190 Montier-la-Celle, 45n21 Mont Ste. Geneviève, xx, xxvi, xxxi, 101

Moos, Peter von, 178n6 Morigny, 79 Moses, 50n36, 164n47 Mystical Theology (Pseudo-Dionysius the 122n29, 175–76 Logica "Ingredientibus" (Abelard), xxxvi, 62n31 logica nova, 181n12 logica vetus, 181n12 logos, xlv, 177, 178, 184–85 Lord's Prayer, xxxi, xxxvi, xliii, 36, 78,

81–82, 85–90, 94, 135 Lost Love Letters of Heloise and Abelard, xxxviii Lotulf of Novara, xxii, xxvi, 192 Louis the Pious (emperor), 135 Louis VI the Fat (king of France), xx, xxviii Lucilius, Gaius, 170 Lucius Verus (Roman emperor), 140–41 Luke, 86–90 Lyon, Church of, 97 Areopagite), 134 Macarius the Elder, 162 Magnus (Roman orator), 182 manuscript transmission and witnesses:

Nantes, xvi Nathan (prophet), 142 Neoplatonism, xxii, 57, 134, 136. See also Apologia contra Bernardum, 113; Expositio in Hexameron, 60; Hymnarius

Platonism

general index

ing, xxviii, 5; liturgy and rule, xxx–xxxi, xxxiii, xlii, xliii, 4, 35–36, 39, 45n21, 48–51,

59, 66, 78, 80, 83; papal recognition, 79–80, 81, 85n25; visit of Bernard of Clairvaux, 78–79. See also Corpus Paraclitense

Paraclete codex, 64–65 Paraclete Hymnal, xxx, xxxvi, xli–xlii, 3, 4, Nepotian (nephew of Heliodorus), 173 Nero (Roman emperor), 146 Nicene Creed, 96n53 Nicodemus, 25 Nogent-sur-Seine, 189 nominalism, xviii, 190 Norbert of Xanten, xxviii, xxxii, xlv, 148,

36–40, 52, 59, 65, 67–68, 71n16, 72n19 Paris, xvii, xxii–xxiii, xlv, 104, 107, 110, 113,

154–55, 157 Notre Dame, school of, xviii–xx, xxii, 76 number symbolism, 67, 81, 87–88 188, 189, 193, 194 Paris, University of, xx Passion of Christ, 116n18 Patrologia Latina, xl–xli pattern poetry, xxxvi Paul, 8, 47–48, 81, 86–87, 96, 126, 134, 136,

Oceanus, Saint, 24, 169 Odes (Horace), 107 officium, 153 On Baptism (Augustine of Hippo), 90–91 On Christian Doctrine (Augustine of Hippo),

138, 139, 141, 143, 145–46, 165, 173, 186 Paula, 9, 15, 17, 22, 23, 170n63 Paula (the younger), 9, 11–16 Paulinus of Antioch, 20n50 Paulinus of Nola, 161, 162n42, 184 Paul the Hermit, 162 Pelagius, 26n73 Pentecost, 66, 178, 185–86 Père Lachaise, cemetery of, xxxiv Periarchon (Origen), 21n53, 32n88 Peripateticus Palatinus, xvii Peristephanon (Prudentius), 106 Peter, 142, 144, 145–46, 172 Peter of Blois, xlvii Peter the Venerable, xxxiv, 8, 75, 115 Phaedrus, 179n8 Phaenomena (Aratus of Soli), 145n26 Philip I (king of France), xx, 107 Philip (king of Macedonia), 12 Philip of Harveng(t), 154 Philo of Alexandria, 47, 55 philosophia, 177n4 planctus, xxxvi, 3 Planctus (Abelard), xxxvi, 3, 53, 68 Platonism, xviii, 21n53. See also Neo180–81 On Eighty-Three Different Questions. See De diversis quaestionibus LXXXIII On Faith in the Holy Trinity (Abelard), 189,

191, 195 On First Principles (Origen), 21 On Mercy (Augustine of Hippo). See Tractatus de oratione et eleemosyna

On Order (Augustine of Hippo), 180 On the Creation of the Cosmos According to Moses

(Philo), 55 ordinary gloss. See Glossa ordinaria Organon (Aristotle), 181n12 Origen, 21n53, 23, 30n81, 32n88, 59, 60 Otfrid of Weißenburg, 119n26 Ottonian Renaissance, xiii Otto of Freising, 111, 112n4, 189 Ovid, 106–7 Pammachius, Saint, 24, 32 Panormia (Ivo of Chartres), xxv, 91n36 Papias, 29n81 Paraclete, xxvn26, xxxiv, xxxvi, xli, xlii, 3,

18n45, 37, 38, 53, 65, 150, 156; education of nuns, xlii, 5–10, 25–26, 28, 33; foundplatonism

general index religio, 153 Remedia amoris (Ovid), 106–7 Retractatio in Acta Apostolorum (Bede), 145

Retractationes (Augustine of Hippo), 59, 63, Porphyry, xxii, 181n12 Possidius, 171n67 Posterior Analytics (Aristotle), 181n12 praeco Christi, 195n23, 196n24 Praesidius (deacon), 173 Premonstratensian Order, xxviii, 148 Prémontré, 148, 154 Principia, 18–19 Prior Analytics (Aristotle), 181n12 Priscilla, 19 Problemata Heloissae cum Petri Abaelardi soluti143n20 Rheims, cathedral school of, xxii Rhetoric to Herennius (Pseudo-Cicero), 97n57, 171 Robert of Arbrissel, 193–94, 195 Rogation Days, 66 romance of Abelard and Heloise, xxiii– xxiv, xxxv, xxxix, 53–54; modern artistic representations of, xvi Rome, 15, 17, 19, 21, 22n59, 26n73, 170n63, onibus, xxxviii–xxxix, xlvi–xlvii, 3, 5–6, 9,

10, 22n57, 35, 38, 57, 65, 161n38, 169n62 prosa. See sequence prosopography, xlvi Provins, xxvii Prudentius, 42, 43n17, 44–45n21, 106 psalmody, 23, 41n14 psalter, 4, 41 Pseudo-Augustine, 72n18, 183n16 Pseudo-Chrysostom, 153 Pseudo-Cicero, 97n57, 171 Pseudo-Dionysius the Areopagite, 134–37 Pseudo-Jerome, 26n74, 170n63 Purgatorio (Dante), 46n24 Pythagoras, 22 170n65, 182 Roscelin of Compiègne, xviii, xx–xxi, xxvi, xlvi, xlix, 103n8, 155, 188–94 Rufinus of Aquileia, 20n51, 21n53, 32n88,

136, 139n12 Rule of Benedict, 39, 93, 93n42, 149 Rusticus, 138 Rusticus of Narbonne, 11, 164 Sabellianism, 191 St. Ayoul, xxvii, 45n21, 149 St. Denis, xxiv, xxvii, xxviii–xxx, xlv, 5,

45n21, 133, 135, 148, 150, 189 St. Germain des Prés, synod on monastic quadrivium, 57 quaestio, 57 Quincey, Abelard's hermitage at, xxvii, reform at, xxix St. Gildas, xxviii, xxxi, 54n5, 65, 79, 149, 152

St. Hilary, 101 St. John the Baptist, Feast of, 67 St. Léon, xlix St. Marcel, xxxiv, 149 St. Martial, 8 St. Martin-des-Champs, 113 St. Martin of Tours, xlvii, 191–92, 196 St. Médard, xxvi, 149 St. Peter's, 96 St. Stephen, Feast of, 67 St. Victor, xix–xx, 10, 25n70, 76 5, 149 Quodvultdeus, 184n20 Rachel (sister of Leah), 153, 168 Radice, Betty, xli Raoul le Vert, xxvi reading aloud, 13 realism, xviii Redemption, 116n18, 126 Regular Canons, 148, 150–56, 150–57, 158–59, 171–72

general index

Siricius (pope), 20n51 six ages: of human life, 58; of the world, Ste. Marie de Footel, xxx salvation of man. See Redemption Samson (archbishop of Rheims), xlix Samuel (prophet), 142 Scholasticism, 75, 150 scientia, 31n87, 180n9 scriptural languages, 7–8, 13, 22–23, 25–26,

57–58 Smits, Edmé, 157, 165n54, 171n67, 178, 184n18 socius, 108n21 Soissons, Councils of: in 1092, xviii, 189–

28–33, 81 scripture: Acts of the Apostles, 14, 145, 90, 194; in 1121, xxvi, xxxii, xxxiv, 27n75,

77, 104, 106, 107, 133, 192 Solomon, 27–28, 142n19, 182 sophia, xlv, 177, 178, 185 sophism, 182, 184n18, 187 Sophistical Refutations, 181 Stephen, 173; relics of, 103 Stephen of Garlande, xx, xxviii, 76 Stultilogia, 102–3, 109 Suger (abbot of St. Denis), xxvii, xxix,

164n47; Chronicles, 14; Deuteronomy, 182n14; Ecclesiastes, 14; Epistle to the Galatians, 21–22; Epistle to the Romans, 30n83; Esther, 14; Ezekiel, 53, 55;

Ezra, 14; Genesis, 60–63, 153; Gospels, 14, 17, 164n47; Heptateuch, 14; Kings, 14, 162n41; Job, 14; Luke, 81; Matthew, 29, 81; Prophets, 14; Song of Songs, 14,

52–55, 60–61, 153. See also Index of Scriptural References Second Crusade, 108 Secular Canons, 148 Sedulius, 43n17 Seneca the Younger, 170 Sens, Council of, xxxii–xxxiv, xliv, xlix, 75– xxxii, 5, 135 Sulpicius Severus, 166n56 Super Acta Apostolorum expositio (Bede), 133, 137

Susanna, 27 syneisaktism, 193 Szövérffy, Joseph, 40 Tenebrae, 95 Terence, 119n24 theologia, xxxv Theologia (Abelard), xlix, 99, 102–3, 105n13,

77, 76–79, 82, 84, 99, 103, 104, 105n14, 110, 111–12, 114–15, 194 Septuagesima, 94 sequences, 67–70 sermo, 6 Sermones (Abelard). See Abelard, sermons of Sermon on the Mount, 81, 86, 88 Shakespeare, William, 119n26 Sheba, queen of, 27 Sic et non (Abelard), xxiv–xxv, xxxv, xxxix,

107, 109, 176 Theologia Christiana (Abelard), xxvi, xxxv, 118n22, 129n34, 157, 176n3, 181n11, 182n13,

182n15, 184n20, 187n28, 192, 196n25, 196n26 Theologia "Scholarium" (Abelard), xxvi, xxxv,

22n57, 97n57, 113, 121n28, 124, 129n34, 180n10, 181n11, 182n13, 182n15, 183n16, 184n20, 187n28, 196n25 Theologia "Summi boni" (Abelard), xxv–xxvi, xlvi, 13n29, 15n37, 16n42, 22n57, 41n14,

57, 62n31, 63n32, 78, 84, 97n57, 105n13, 129n34, 133, 135, 137, 139n11, 181n11, 183n16,

187n28 Soliloquium, xxxvi, xlvii, 177n4, 184n17, 194 Silo, 16n41 Silvestre, Hubert, 190n8 xxxv, 97n57, 128n34, 176n3, 181n11, 182n13, 187n28, 188, 190–92, 195n21, 196n25

general index Valerius (bishop), 109n26 Vetus Latina, 31n86, 41n13 Vincent, Saint, 106, 108 Virgil, 15n39 Vita Augustini (Possidius), 171n67 vocalism. See nominalism Vulgate, li, 31n86, 81, 143n22, 187n27 theology, xxi, xxv Thibaud, Count, xxvii, xxxii, 135 Thierry of Chartres, 27n75, 55, 57 Thomas Becket, xxxix, xlviii Thomas of Morigny, xlix, 111, 113–14, 126

Tiberius (Roman emperor) Timaeus (Plato), 57 T-O maps, 29n79 Topics (Aristotle), 181n12 Tours, xviii, 189, 191 Toxotius, 9 Tractatus de oratione et eleemosyna (PseudoWaddell, Chrysogonus, 4n3, 36n3, 39, 65n6

Walter of Mortagne, xlix, 109n25 White Canons, 148 William Godel(l), 8 William of Champeaux, xviii–xxi, 76–77, Augustine), 183n16 Tractatus de unitate ac trinitate divina (Abelard),

William of St. Thierry, xxxii, xlix, 77, xxv–xxvi, xxxv, 195n21 Trinitarian theology, xviii, xxv–xxvi, xxxiii,

99–100, 109n25, 112, 116n16 Wimund (bishop of Aversa), 91 29, 95n49, 109, 116–17, 120–28, 190–91 tritheism, 190, 193, 194 trivium, 57 Troyes, 189 Twelfth-Century Renaissance, xiii Zachary (father of John the Baptist), 164n49 universals, xix

index of scriptural references Proverbs 3 Kings 10.1–13, 27 19.4, 143 Matthew Genesis 1.1–6, 182 10.7, 50 3.7, 174 4.4, 172 4.6, 119 5.1, 86 6.9–13, 87 11.12–14, 163n43 12.42, 28, 33 15.14, 179 17.1, 144 17.12–13, 163n43 18.15–17, 101 18.16, 29, 142 19.21, 161 24.24, 186 26.30, 49 1.1–2.25, 52 29–30, 168 34, 68 35.18, 68 37.7–9, 68 42.36, 68 43.14, 68 Ecclesiastes 4 Kings 4.38–39, 164n50 1.7, 32 1 Chronicles 17.1–15, 142n19 Song of Songs 5.2, 166, 171n66 5.2–7, 167n57 5.3, 166–67 5.6, 168 Exodus 2 Chronicles 9.1–12, 27 17.8–16, 50n36 15, 22n55 Psalms Isaiah Leviticus 1, 19 1.2, 32 5.18–19, 47 7.1, 143 35.7, 68 44, 18 62.7, 43 72.9, 196 72.18, 169 89.10, 141 90.11, 119 118, 19 118.55, 43 118.62, 43 118.164, 43 11.2–3, 87n31 26.10, 31 Ezekiel Deuteronomy Mark 17.6, 29 27.9, 23 1, 60–61 40–48, 60–61 9.12–13, 163n43 Luke Judges Daniel 1.36, 164n49 3.21, 165 6.12, 86 6.17, 86 7.24–26, 163n43 10.38–42, 165n53,

10.42, 172 11.1, 88 11.29–40, 68 13–16, 68 12.4, 31 13.2, 27 13.3, 27 2 Kings 1.17–27, 68 2.11, 163n43 3.26–39, 68 7, 142n19 Ecclesiasticus 37.23, 181 44.1, 50

index of scriptural references 12.28, 97n58 14.10, 97n58 Acts of the Apostles Luke (cont.) 2.7, 47 6.20, 96 11.1–4, 87 11.9, 183 21.15, 185 24.39, 123n31 24.42, 196 17.28, 145n26 17.34, 134, 136, 139, 140, 141 21.8, 173n71 2 Corinthians 11.28–29, 165 12.11, 63 2 Timothy 4, 20 Hebrews Galatians Romans John 4.13, 121 1 Peter 1.1, 30 3.15, 183 1.19, 144 2.11, 143 1.7, 138 8.23, 87 11.5-6, 126 11.36, 123 12.5, 167n58 14.5, 90, 98 1.1, 177, 184 1.6, 163 1.12–13, 123 1.17, 88n32 4.24, 123n30 4:36, 46n27 12.1–8, 165n53 14.6, 91, 186n27 16.30, 125n33 21.15–16, 172 21.17, 172 Ephesians James 4.25, 167n58 5.18–19, 48 5.30, 167n58 1.1, 30 1.19, 23 5.16, 160 1 Corinthians 1.22, 186 1.24, 185n24 4.7, 126 8.6, 123 12.10, 97n58 12.27, 167n58 Colossians Apocalypse 3.16, 47 1.11, 30 1 Timothy 1.7, 179 2, 20

Letters of Peter Abelard, Beyond the Personal was designed and typeset in Monotype Centaur by Kachergis Book Design of Pittsboro,

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