Luận án Tiến sĩ: Thần học Victorine, Suy ngẫm và Nhận thức về Chúa của Csaba Németh

Doctoral Dissertation Contemplation and the Cognition of God. Victorine Theological Anthropology and its Decline by Csaba Németh Supervisor: György Geréby Submitted to the Medieval Studies Department Central European University, Budapest in partial fulfillment of the requirements for the degree of Doctor of Philosphy CEU eTD Collection Budapest, Hungary 2013 Table of Contents Abbreviations 6 Acknowledgements 7 Introduction 8 PART I. BACKGROUNDS TO THE VICTORINES 13 Chapter I. The Patristic heritage 14 Augustine: five great themes 14 Gregory the Great 27 Chapter II.

Twelfth-century problems 32 Conclusion 37 PART II. VICTORINES AND VICTORINE THEOLOGICAL ANTHROPOLOGY IN THE TWELFTH CENTURY 39 Introduction 40 Chapter I. Hugh of Saint-Victor 41 Introduction 41 I. Doctrinal background: selected and edited influences 44 II.

Doctrinal background: the Hugonian framework 60 III. Contemplation in contexts. From eschatology to ecstasy 70 IV. Hidden things in God, the limits of cognition and Seraphic love 77 Conclusion 86 Chapter II.

Richard of Saint-Victor 89 Introduction 89 I. Background to contemplation 98 II. Richard on contemplation: four investigations 110 III. Contemplation as face-to-face vision? A case study 138 Conclusion 148 Chapter III.

Achard and Walther of Saint-Victor 151 Achard of St. Victor 152 CEU eTD Collection Walther of Saint-Victor 156 Conclusion: Achard and Walther, representatives of a Victorine model 161 Chapter IV. The question of a twelfth-century Victorine spirituality 163 Victorines as a doctrinal community? 164 The community aspect 166 Victorine spirituality versus Cistercian spirituality? Attempt at a comparison 169 Conclusion 176 Chapter V. The early Scholastic theories on prelapsarian cognition of God (c.

Adaptations: the Summa sententiarum and the Sentences of the Lombard 178 II. Alternatives and interpretations. The prelapsarian Adam in the schools of Paris 185 Conclusion 194 2 PART III. THE THIRTEENTH-CENTURY RECEPTION OF THE VICTORINE THEOLOGICAL ANTHROPOLOGY: REJECTION, TRANSFORMATION, OBLIVION 195 Introduction: the thirteenth-century milieu 196 Chapter I.

Paul’s rapture and the visio mediastina 206 Introduction 206 I. Peter Lombard’s Collectanea (and its limits) 209 II. The emergence of the visio mediastina (c. Five witnesses 211 III.

The creation of raptus and the elimination of visio mediastina (the 1210s to the 1230s) 217 Conclusion 228 Chapter II. The prelapsarian cognition in the thirteenth-century university theology 231 Introduction: the limits of interpretation 231 I. Glosses on the Sentences 233 II. The first commentaries on the Sentences 237 III.

The Summa Halensis 245 IIII. After the Summa Halensis: a dozen variants of the same 252 Conclusion 263 Chapter III. Reinterpretations of the Victorine theological anthropology in the spiritual literature 267 Introduction 267 1. The sermons of Anthony of Padua OFM 287 3.

Saint Bonaventure OFM 289 4. Thomas Aquinas OP 299 5. Hugh of Balma OCart 302 6. Rudolph of Biberach OFM 305 Conclusion 309 PART IV.

THE VICTORINE THEOLOGICAL ANTHROPOLOGY AND ITS DECLINE 312 APPENDICES 321 Appendix 1. Hugh of Saint-Victor, De sacramentis: corrected passages 322 CEU eTD Collection Appendix 2. The reception of the Odonian-Lombardian Adam: a dozen marginal witnesses (c. Compiling from the Summa sententiarum: the Sententiae divinitatis and the Sententiae Sidonis 325 2.

Compiling from the Sentences of Peter Lombard: ten witnesses 326 Appendix 3. Anonymous glosses on the Sentences 329 Appendix 4. Richard Fishacre, Richard Rufus and Odo Rigaldi on the prelapsarian cognition 331 Richard Fishacre, In IV Sent. 1 331 Richard Rufus, Lectura Oxoniensis, In II Sent.

23 331 Odo Rigaldi OFM, In II Sent. Census of the manuscripts consulted 338 2. Bibliography of printed sources 341 3. Selected list of secondary literature 347 A detailed table of contents 356 CEU eTD Collection 4 Desiderium cognoscendae veritatis intantum naturale animae est, ut, quantumlibet sit perversa, illo omnino carere non possit.

Quotidianae quaestiones indicant quod scire verum omnes cupimus. Tota vita hominis in quaestione est. Quandiu vivitur, quaeritur. Miscellanea I, lxxii magistrum Hugonem de sancto Victore, quem et ignotum diligis et absentem ueneraris, inter ceteros immo pre ceteris frequentarem Laurentius Croyez-vous donc que je me serai levé toute ma vie à quatre heures du matin, pour ne dire que ce que d’autres avaient dit avant moi? Jean Hardouin SJ It may be, Heaven forgive me, that I did try to be original; but I only succeeded in inventing all by myself an inferior copy of the existing traditions of civilized religion.… I did try to found a heresy of my own; and when I had put the last touches to it, I discovered that it was orthodoxy.

Chesterton CEU eTD Collection 5 Abbreviations AHDLMA Archives d’histoire doctrinale et littéraire du moyen âge BGPTM Beiträge zur Geschichte der Philosophie [und Theologie] des Mittelalters (Munster: Aschendorff) CCSL Corpus Christianorum, Series Latina (Turnhout: Brepols, 1953-) CCCM Corpus Christianorum, Series Latina, Continuatio Mediaevalis (Turnhout: Brepols, 1966-) CSEL Corpus Scriptorum Ecclesiasticorum Latinorum (Vienna: Hölder / Pichler / Tempsky,1866-) DS Dictionnaire de spiritualité ascétique et mystique (Paris: Beauchesne, 1937-) DTC Dictionnaire de Théologie Catholique (Paris: Letouzey et Ané) LMA Lexikon des Mittelalters (Zürich: Artemis) PL Patrologiae cursus completus series Latina, ed. Jacques Paul Migne (Paris, 1841-1864) Quar. Bonaventurae opera omnia, edita studio et cura pp. Bonaventura (Quaracchi: Editiones Collegii S.

Bonaventurae ad Claras Aquas, 1882-1902) RMAL Revue du moyen âge latin RSPT Revue des sciences philosophiques et théologiques RTAM Recherches de Théologie ancienne et médiévale RTPM Recherches de Théologie et Philosophie médiévales SC Sources Chrétiennes (Paris: Cerf) TRE Theologische Realenzyklopädie (Berlin and New York: Walter de Gruyter, 1977-) Sent The Sentences of Peter Lombard qu. articulus co corpus sc [argumentum] sed contra CEU eTD Collection 6 Acknowledgements First and foremost I would like to thank the Department of Medieval Studies at the Central European University and my supervisor György Geréby; it was their support, trust and patience that made this work first possible and then finished. I am grateful to those institutions that, in one way or another, made the necessary research possible. Research grants received from the Department and the Central European University helped to start my investigations and permitted me to spend a semester in Paris at the École des hautes études en sciences sociales and in the Bibliothèque Nationale.

The Mellon Fellowship granted me access to the Pius XII Memorial Library at the Saint Louis University (Saint Louis, Missouri), housing the Vatican Film Library; my thanks go to Susan L’Engle and Gregory Pass. Research in two institutes helped me to devise this project nearly a decade ago, the Martin-Grabmann-Forschungsinstitut (Munich) and the Hugo von Sankt Viktor- Institut (Frankfurt am Main): I am thankful for their then leaders, Professors Marianne Schlosser (then Munich) and Rainer Berndt (Frankfurt). I am grateful to Ineke van’T Spijker and Sylvain Piron for their remarks on the earlier variants of the present work, to Patrice Sicard and Dominique Poirel for our encouraging discussions, and to Piroska Nagy for her inspirational questions. I am especially indebted to three scholars, György Heidl, István Perczel and Sylvain Piron, who taught me most about reading and understanding texts, asking questions and seeing (even our own) positions critically.

I dedicate this work to my parents and friends and to the memory of whose who saw its beginning but not the end. CEU eTD Collection 7 Introduction The main motivation behind the present work was unsatisfied curiosity. It started first as a exegetical attempt to clarify certain passages in Benjamin major III, ix, where, in allegorical form, theories on epistemology and contemplation were discussed by Richard of Saint-Victor. Contemplation, conceived as the ultimate form of the cognition of God possible in this life, seemed to me then the crucial subject in the study of Richard.

But after having witnessed the undeniable doctrinal similarities among Victorine authors, and the relentless efforts of thirteenth-century theologians to reinterpret Victorine doctrines (even against their original meaning), the investigation turned into a hermeneutical and historical inquiry, guided by two questions: What is Victorine theology? and What happened to it after the end of the twelfth century? The bulk of the literature that I consulted offered no sufficient answer to these questions; therefore I looked for an answer myself: the present volume is that answer. One of the many insights gained in the course of the research was that such questions also demand hermeneutical reflection. The historical and doctrinal position of the readers substantially defines what can be understood from earlier texts (in other words, what the meaning attributed to the texts is) – and this is true for both medieval readers and modern scholars. The present work attempts to (re)construct, on the one hand, a particular model of theological anthropology that was conceived nearly 900 years ago by Victorine authors; on the other hand, it also tries to describe the history of its reception, taking into consideration the position of medieval readers, too.

In the literature, the term “Victorines” commonly refers to a twelfth-century group of nearly a dozen theologians who were Augustinian canons and belonged to the abbey dedicated to Saint Victor. Their community, located outside the city walls of Paris, was founded in 1109 by the renowned teacher William of Champeaux, and was soon promoted to the rank of royal abbey. From the 1120s to the end of the twelfth century an unparalleled period can be observed, when theologians belonging to that same community of Saint-Victor created a remarkable corpus involving doctrinal theology and didactic works (Hugh), spiritual works (Hugh, Achard and Richard), Biblical exegesis (Hugh, Andrew and Garnier), liturgical poetry (Adam), philosophy (Godfrey), and theological polemics (Walther). Their works have long been an important subject of intellectual history.1 The present study focuses on those few of them whose spiritual writings addressed issues of theological anthropology: Hugh (d.

Hugh and Richard were considered as major authors on contemplation even in the Middle Ages. With the nineteenth-century emergence of the concept of “mysticism” (Mystik), issues that earlier belonged to Christian spirituality became subjects of mysticism: this happened to theories about contemplation as well. Medieval mysticism is a natural subject of the historiography of mysticism: the most significant, large-scale and comprehensive CEU eTD Collection histories of mysticism, most notably by Bernard McGinn and Kurt Ruh, treat the Victorines as 1 On the history of the monastery, see L’abbaye parisienne de Saint-Victor au moyen âge. Communications présentées au XIIIe colloque d’humanisme médiéval de Paris (1986-1988) et réunies par Jean Longère (Bibliotheca Victorina 1) (Turnhout: Brepols, 1991); for the single authors, see Jean Châtillon, “Chronique de Guillaume de Champeaux à Thomas Gallus.

Chronique d’histoire littéraire et doctrinale de l’école de Saint-Victor,” RMAL 8 (1952): 139-162 and 247-272; Dominique Poirel, “L’école de Saint-Victor au Moyen Âge: Bilan d’un demi-siècle historiographique,” Bibliothèque de l’école des chartes 15 (1998):187-207; for the recent status of scholarship, see Dominique Poirel, ed., L’école de Saint-Victor de Paris. Influence et rayonnement du Moyen Âge à l’époque moderne. Actes du Colloque international du C. pour le neuvième centenaire de la fondation (1108-2008) (Turnhout: Brepols, 2010).

See also Dave Coulter’s “Annotated Chronology of the Twelfth-Century School of St. Victor,” in his Per visibilia ad invisibilia. Theological Method in Richard of St. 1173) (Turnhout: Brepols, 2006), 232-256, and Rainer Berndt’s articles, “The School of St.

Victor in Paris” In Hebrew Bible/Old Testament. The History of Its Interpretation, ed. Magne Sebo, vol. 1 part 2 (Göttingen: Vandenhoek & Ruprecht, 2000), 467-495 and “Sankt Viktor, Schule von.

8 representatives of twelfth-century mysticism. 2 The period is regarded as a sudden flowering of mysticism after the Patristic and early medieval times, when only a handful of Latin authors (such as Augustine, Cassian, Gregory the Great and Eriugena) could be qualified as “mystic.” In the twelfth century, dozens of “mystics” can be found: they write in Latin, and mostly belong to the “new” orders of Cistercians, Augustinian canons, Carthusians or Premonstratensians. In importance, Hugh and Richard can be compared only to the greatest authors of the Cistercians, Saint Bernard or William of Saint-Thierry. The next century brings different, sometimes overlapping manifestations of mysticism: the emergence of vernacular mysticism, female mysticism (Frauenmystik), Franciscan mysticism, Areopagitic mysticism and affective mysticism.

But however detailed this kind of presentation can be, it does not suit a study of twelfth-century Victorine authors, for multiple reasons.