Caricamento Eventi

L’amour des lettres et le désir de Dieu : un patrimoine et les perspectives

Maria Manuela Brito Martins

Un rapport Érigène et Guillaume de Saint-Thierry

Rob Faesen SI

The Love of Learning and the Desire for God in the Work of Hadewijch

The 13th century poet and visionary Hadewijch (first vernacular mystical author in the Low Countries) was strongly influenced by the monastic tradition, especially Bernard of Clairvaux and William of Saint-Thierry. I would like to show how the methodology of Jean Leclercq’s book offers a helpful hermeneutics for the study of Hadewijch’s work.

Laurence Mellerin

Interprétations modernes des relations entre Guillaume de Saint-Thierry et Bernard de Clairvaux

Tous les auteurs qui se sont intéressés à Guillaume de Saint-Thierry, dont Jean Leclercq, ont eu à se pencher sur les relations qui l’unissaient à Bernard de Clairvaux. Nous voudrions ici reprendre ce dossier, en revenant aux sources, ténues, de notre information au sujet de cette légendaire amitié, et surtout en reparcourant les lectures qui en ont été faites dans les études modernes, de Jean Déchanet à Brian Patrick McGuire, avec l’objectif suivant : examiner quelle incidence ont eue les présupposés herméneutiques sur l’interprétation de la psychologie des deux protagonistes.

M.E.Moore

(video-participation)

Theoria in monastic spiritual practice

Jean Leclercq informed his readers of the importance of theoria in the lexicon of monastic and early Mediterranean spiritual practice. Having ancient origins, the term theoria was prevalent in patristic theology, indicating a meditative state of observation, a frame of reference that was also taken up in medieval monastic literature and practice. John Cassian was the first to adopt theoria as a Latin term, and thereafter it became common as a way to express the contemplation of divine things. Monastic life was the “theoretical life” – bios theoreticos in the terminology of ancient Greek philosophy. In his Tractatus in Librum Psalmorum, and elsewhere, Jerome likewise equated the ancient Greek term theoria with the Latin contemplatio. The term gained prominence in the contrast between the contemplative and the active life, which fascinated thinkers such as Julianus Pomerius, Gregorius Magnus, and Boethius. This paper will explore the paths by which theoria became a key term in late antique and medieval monastic terminology, and specifically how theoria functioned as a practice of divine contemplation. How did one “do” theoria?

Philippe Nouzille OSB

Fernando Rivas OSB

J. Leclercq mostrò come San Bernardo fece dell’umanità di Cristo il segno distintivo della sua riflessione cristologica. In questo modo la figura del “Verbo fatto Carne” passa al centro della sua “considerazione”, così come la Nascita del Figlio eterno e il tempo liturgico dell’Avvento. Tuttavia, questo approccio, a metà del XX secolo, non fu un grande contributo alla teologia, più focalizzata sul mistero Pasquale di Cristo e la vita battesimale del cristiano. In questo modo la presentazione di Bernardo fu nuovamente relegata in una teologia della pietà o in un semplice sguardo di edificazione spirituale per il cristiano. La nostra domanda è se Leclercq abbia veramente limitato la cristologia di San Bernardo ad essa e, d’altra parte, se la cristologia di Bernardo sia veramente come la presentava Leclercq. Riteniamo che questa considerazione dell’eredità di Leclercq sia importante sia per chiarire le sue riflessioni sia per collocare San Bernardo nel suo giusto contributo alla cristologia della Chiesa.

Bernard Sawicki OSB

La matrice de L’amour des lettres et le désir de Dieu
come ispirazione per la costruzione moderna di una teologia di lettura