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Journal articles on the topic 'Achard of St. Victor'

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Published: 4 June 2021

Last updated: 17 February 2022

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1

Albertson, David. "Achard of St. Victor (d. 1171) and the Eclipse of the Arithmetic Model of the Trinity." Traditio 67, no. 1 (2012): 101–44. http://dx.doi.org/10.1353/trd.2012.0010.

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2

Albertson, David. "Achard of St. Victor (d. 1171) and the Eclipse of the Arithmetic Model of the Trinity." Traditio 67 (2012): 101–44. http://dx.doi.org/10.1017/s0362152900001343.

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In the first book of De doctrina Christiana, Augustine of Hippo famously teaches that only the Trinity is to be enjoyed; all other things and even people are to be used toward this singular end. The brevity of Augustine's passing remarks on the Trinity gives no hint that he will later devote many pages to the topic. He writes:These three have the same eternal nature, the same unchangeableness, the same majesty, the same power. In the Father there is unity, in the Son equality, and in the Holy Spirit a harmony of unity and equality. And the three are all one because of the Father, all equal bec

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3

Evans, G. R. "Writings on the Spiritual Life: A Selection of Works of Hugh, Adam, Achard, Richard, Walter, and Godfrey of St. Victor. Edited by CHRISTOPHER P. EVANS." Journal of Theological Studies 65, no. 1 (2013): 326–27. http://dx.doi.org/10.1093/jts/flt204.

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4

Evans, G. R. "Victorine Christology: A Selection of Works of Hugh and Achard of St Victor and of Robert of Melun, and of Excerpts Taken from the Summa sententiarum. Edited by Christopher P. EvansSermons for the Liturgical Year: A Selection of Works of Hugh, Achard, Richard, Maurice, Walter, and Godfrey of St Victor, Absalom of Springiersbach, and Maurice de Sully. Edited by Hugh Feiss." Journal of Theological Studies 70, no. 2 (2019): 884–85. http://dx.doi.org/10.1093/jts/flz048.

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5

Rout, Paul. "Hugh of St Victor." Theology 113, no. 875 (2010): 379–80. http://dx.doi.org/10.1177/0040571x1011300517.

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6

McWhorter, Matthew R. "Hugh of St. Victor on Contemplative Meditation." Heythrop Journal 55, no. 1 (2011): 110–22. http://dx.doi.org/10.1111/j.1468-2265.2011.00738.x.

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7

Ward, Benedicta. "The Theology of Hugh of St Victor." Ecclesiology 7, no. 3 (2011): 392–93. http://dx.doi.org/10.1163/174553111x585743.

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8

Đakovac, Aleksandar. "Richard of St. Victor: Person and existence." Sabornost, no. 14 (2020): 95–114. http://dx.doi.org/10.5937/sabornost2014095d.

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Richard of St. Victor is an important figure in the history of scholasticism. In this paper, we will analyze his idea of the person, which he developed for the needs of Triadology. The peculiarity of Richard's point of view is reflected in the attempt to establish the relationship as a key ontological definition of the person. In his thinking, Richard relies on his predecessors, primarily Tertullian, Augustine and to some extent Anselm. Despite the limitations arising from such a background, Richard's insights were a novelty in the thought of the Western Christianity, and the consequences of h

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9

BERNDT, R. "Pierre le Mangeur et André de St.-Victor." Recherches de Théologie et Philosophie Médiévales 61 (January 1, 1994): 88–114. http://dx.doi.org/10.2143/rtpm.61.0.2016273.

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10

Labbé, Jean-Yves, and Pierre St-Julien. "Failles de chevauchement acadiennes dans la région de Weedon, Estrie, Québec." Canadian Journal of Earth Sciences 26, no. 11 (1989): 2268–77. http://dx.doi.org/10.1139/e89-193.

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The Ascot–Weedon Formation and Magog Group are part of the Cambro-Ordovician oceanic domain of the Quebec Appalachians. The purpose of this work is to define the stratigraphic and structural relationships that exist between these units and the Siluro-Devonian sedimentary rocks: the Lac Aylmer Formation, to the northwest, and the St-Francis Group, to the southeast. Two structural domains are defined in the area. The first one, the northwestern zone, is essentially autochthonous. The Magog Group units are overlain by the Siluro-Devonian sediments of the Lac Aylmer Formation. Both units make up t

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11

Beatson, Elizabeth H., Norman E. Muller, and Judith B. Steinhoff. "The St. Victor Altarpiece in Siena Cathedral: A Reconstruction." Art Bulletin 68, no. 4 (1986): 610. http://dx.doi.org/10.2307/3051044.

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12

Beatson, Elizabeth H., Norman E. Muller, and Judith B. Steinhoff. "The St. Victor Altarpiece in Siena Cathedral: A Reconstruction." Art Bulletin 68, no. 4 (1986): 610–31. http://dx.doi.org/10.1080/00043079.1986.10788384.

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13

ROREM, PAUL. "THE EARLY LATIN DIONYSIUS: ERIUGENA AND HUGH OF ST. VICTOR." Modern Theology 24, no. 4 (2008): 601–14. http://dx.doi.org/10.1111/j.1468-0025.2008.00488.x.

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14

Zinn, Grover A. "Hugh of St Victor, Isaiah’s Vision, and De arca Noe." Studies in Church History 28 (1992): 99–116. http://dx.doi.org/10.1017/s0424208400012407.

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Hugh of St Victor’s two treatises on Noah’s Ark, De arca Noe morali and De arca Noe mystìca, are major twelfth-century writings on the contemplative life with a significant relationship to the medieval iconographie tradition. Both refer to a drawing that symbolically presents the spiritual teaching of the treatises. Unfortunately this drawing no longer exists, but De arca Noe mystica describes it in detail. That description and passages in De arca Noe morali show that the drawing had three major iconographie elements:(1) a figure of Christ ‘seated in majesty’ as seen in a vision by the prophet

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15

Terkla, Dan. "Hugh of St Victor (1096–1141) and Anglo-French Cartography." Imago Mundi 65, no. 2 (2013): 161–79. http://dx.doi.org/10.1080/03085694.2013.784091.

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16

Pikulik, Jerzy. "Sekwencje Adama z St. Victor w Paryżu w polskich rękopisach muzycznych." Archiwa, Biblioteki i Muzea Kościelne 20 (March 13, 2020): 163–78. http://dx.doi.org/10.31743/abmk.6626.

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17

GERMAN, Terence. "Interpreting Mystical Conteplation in the Writings of Richard of St. Victor." Louvain Studies 11, no. 2 (1986): 119–30. http://dx.doi.org/10.2143/ls.11.2.2013993.

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18

Coolman, Boyd Taylor. "Hugh of St. Victor on “Jesus Wept”: Compassion as Ideal Humanitas." Theological Studies 69, no. 3 (2008): 528–56. http://dx.doi.org/10.1177/004056390806900303.

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19

Moore, Rebecca. "Hugh of St. Victor and the Authorship of In Threnos Ieremiae*." Journal of Religious History 22, no. 3 (1998): 255–69. http://dx.doi.org/10.1111/1467-9809.00063.

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20

Moore, Rebecca. "The Jews in World History According To Hugh of St. Victor." Medieval Encounters 3, no. 1 (1997): 1–19. http://dx.doi.org/10.1163/157006797x00017.

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21

Falque, Emmanuel. "The Hidden Source of Hermeneutics: The Art of Reading in Hugh of St. Victor." Journal of French and Francophone Philosophy 25, no. 1 (2017): 121–31. http://dx.doi.org/10.5195/jffp.2017.798.

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It might be surprising to find in a journal of contemporary philosophy a text that is mostly about Hugh of St. Victor (1096-1141). The hermeneutic question, however, did not begin only yesterday. While this question has its actual sources in Origen (concerning the meaning of Scripture) and Saint Augustine (the firmament of Scripture), it is in the Didascalicon or The Art of Reading by Hugh of St. Victor that it first finds its clearest formulation and its most methodical development. This “hidden source of hermeneutics” allows for a questioning of the foundations of the hermeneutics of the tex

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22

Galassi, Giuseppe. "Obituary Richard Victor Alvarus Mattessich." De Computis - Revista Española de Historia de la Contabilidad 16, no. 2 (2019): 266. http://dx.doi.org/10.26784/issn.1886-1881.v16i2.360.

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Was born in 1922 in Trieste, Italy, and died on September 30, 2019 in Vancouver, Canada. He grew up in Vienna, graduating with a Dr. rer.pol. in 1945, Degree of Doctor of Economic Sciences, Hochschule fur Welthandel, nowadays Wirtschaftsuniversitat Wien, Economic University of Vienna. He had the following academic positions: fellow of the Austrian Institute of Economic Research, Vienna (1945-47); lecturer at the Rosenberg College (St. Gallen, 1947-52); then he emigrated to Canadà, where he became professor of commerce and economics and Department Head of Commerce at Mt. Allison University (Sac

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23

Boivin, Aurélien. "Achard, Eugène. Contes, légendes et récits d’Eugène Achard. Anthologie préparée et présentée par Victor-Lévy Beaulieu. Notre-Dame-Des- Neiges, Éditions Trois-Pistoles, « Contes, légendes et récits du Québec et d’ailleurs », 2012, 416-[2] p. ISBN 978-2-89583-257-7." Rabaska: Revue d'ethnologie de l'Amérique française 10 (2012): 229. http://dx.doi.org/10.7202/1013555ar.

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24

Palmén, Ritva. "The Experience of Beauty: Hugh and Richard of St. Victor on Natural Theology." Journal of Analytic Theology 4 (May 6, 2016): 234–53. http://dx.doi.org/10.12978/jat.2016-4.170800150013a.

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In this paper, I will argue that the Twelfth Century spiritually -oriented texts present an important, but often neglected instance of natural theology. My analysis will show that in the texts of Hugh of St. Victor (d. 1141) and his student Richard of St. Victor (d. 1173) we find a Christian Neo-Platonist variant of natural theology. The elements of natural theology form a central part of their larger spiritual programmes, which in turn are meant to guide the human being in her ascent into divine realities and thereby offer immediate experience of the presence of God. I will give special atten

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25

van Liere, Frans. "Omnia disce: Hugh of St. Victor on History, the Arts, and Exegesis." Florilegium 30 (January 2013): 191–210. http://dx.doi.org/10.3138/flor.30.191.

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26

FitzGerald, Brian D. "Medieval theories of education: Hugh of St Victor and John of Salisbury." Oxford Review of Education 36, no. 5 (2010): 575–88. http://dx.doi.org/10.1080/03054985.2010.514436.

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27

Cross, Richard. "The Theology of Hugh of St Victor: An Interpretation - By Boyd Taylor Coolman." Reviews in Religion & Theology 19, no. 3 (2012): 302–4. http://dx.doi.org/10.1111/j.1467-9418.2012.01053.x.

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28

RAÑA DAFONTE, César. "“Clavis aurea”. Enseñanza y método en el siglo XII." Revista Española de Filosofía Medieval 14 (October 1, 2007): 137. http://dx.doi.org/10.21071/refime.v14i.6244.

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Teaching methodology was cerefully nurtured and improved at twelfth century urban schools. That is what wil be analyzed in this paper, special attention will be paid to the most significant magistri of the time: Bernard of Chartres, P. Abaelard, Hugh of St. Victor, John of Salisbury.

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29

Hennig, Boris. "Self‐Knowledge as Knowledge of the Good: Hugh of St. Victor on Self‐Knowledge." Dialectica 73, no. 1-2 (2019): 211–30. http://dx.doi.org/10.1111/1746-8361.12268.

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30

Storck, Jacques. "Le Baume du Chevalier de St-Victor alias le Baume du Commandeur de Pernes." Revue d'histoire de la pharmacie 86, no. 320 (1998): 439–46. http://dx.doi.org/10.3406/pharm.1998.4706.

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31

Jaeger, C. Stephen. "Humanism and Ethics at the School of St. Victor in the Early Twelfth Century." Mediaeval Studies 55 (January 1993): 51–79. http://dx.doi.org/10.1484/j.ms.2.306403.

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32

Powell, Elizabeth. "Book Review: Re-Formation in Beauty: A Theological Interpretation of Hugh of St. Victor." Expository Times 122, no. 5 (2011): 248. http://dx.doi.org/10.1177/00145246111220050703.

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33

Rydstrøm-Poulsen, Aage. "Trinity and Creation – A Selection of Works of Hugh, Richard and Adam of St Victor." Dansk Teologisk Tidsskrift 74, no. 4 (2011): 325–26. http://dx.doi.org/10.7146/dtt.v74i4.106401.

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34

Signer, Michael A. "Jews and Christians in the Life and Thought of Hugh of St. Victor. Rebecca Moore." Speculum 76, no. 4 (2001): 1083–84. http://dx.doi.org/10.2307/2903673.

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35

서종원. "Knowledge and Love in Hugh of St. Victor Considered in the Context of Affective Dionysianism." Theological Forum 65, no. ll (2011): 93–119. http://dx.doi.org/10.17301/tf.2011.65..004.

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36

Harkins, Franklin T. "Fundamentum omnis doctrinae : The Memorization of History in the Pedagogy of Hugh of St. Victor." Pecia 14 (January 2011): 267–93. http://dx.doi.org/10.1484/j.pecia.1.102648.

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37

Zemler-Cizewski, Wanda. "Book Review: Jews and Christians in the Life and Thought of Hugh of St. Victor." Theological Studies 60, no. 2 (1999): 360–61. http://dx.doi.org/10.1177/004056399906000217.

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38

Cross, R. "Homo Assumptus in the Christology of Hugh of St Victor: Some Historical and Theological Revisions." Journal of Theological Studies 65, no. 1 (2014): 62–77. http://dx.doi.org/10.1093/jts/flu002.

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39

Brock, Peter. "Why Did St Maximilian Refuse to Serve in the Roman Army?" Journal of Ecclesiastical History 45, no. 2 (1994): 195–209. http://dx.doi.org/10.1017/s0022046900012987.

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On 23 January 295 a young recruit named Maximilian, a Christian by religion and twenty-one years old, appeared in court before Dion, proconsul of Africa, in the town of Theveste in Numidia. He was accused of refusing a summons to serve in the Roman army. Maximilian was accompanied to court by his father, Fabius Victor, described in the record as a temonarius, i.e. ‘an agent who collected the temo, or tax levied for the outfitting of military recruits’; the latter was obliged to present his son for army service if he could not find another suitable recruit. Maximilian, although pressed by the p

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40

Taylor, Brian. "Church Art and Church Discipline round about 1939." Studies in Church History 28 (1992): 489–98. http://dx.doi.org/10.1017/s042420840001264x.

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On 3 May 1939 Dr Francis Carolus Eeles, General Secretary of the Central Council of Churches, wrote to Dr John Victor Macmillan, second Bishop of the new diocese of Guildford. He began by praising the Guildford Advisory Committee, ‘one of the best in the country; its businesslike methods and its thoroughness leave nothing to be desired.’ It was not one of the six on which Eeles himself served. He went on to speak about Guildford St Nicolas’.

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41

Rorem, Paul. ""Per visibilia ad invisibilia": Theological Method in Richard of St. Victor (D. 1173). Dale M. Coulter." Speculum 82, no. 4 (2007): 973–74. http://dx.doi.org/10.1017/s0038713400011490.

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42

Corran, Emily. "Hiding the truth: exegetical discussions of Abraham's lie from Hugh of St. Victor to Stephen Langton." Historical Research 87, no. 235 (2013): 1–17. http://dx.doi.org/10.1111/1468-2281.12045.

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43

Harkins, Franklin T. "Homo assumptus at St. Victor: Reconsidering the Relationship between Victorine Christology and Peter Lombard’s First Opinion." Thomist: A Speculative Quarterly Review 72, no. 4 (2008): 595–624. http://dx.doi.org/10.1353/tho.2008.0002.

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44

Papp, Tibor. "Eric Roman, Hungary and the Victor Powers: 1945–1950. New York: St. Martin's Press, 1996, 172 pp." Nationalities Papers 25, no. 4 (1997): 780–82. http://dx.doi.org/10.1017/s0090599200007170.

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45

Zemler-Cizewski, Wanda. "Book Review: Trinity and Creation: A Selection of Works of Hugh, Richard, and Adam of St. Victor." Theological Studies 73, no. 2 (2012): 475–77. http://dx.doi.org/10.1177/004056391207300224.

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46

Evans, G. R. "Per Visibilia ad Invisibilia: Theological Method in Richard of St. Victor (d. 1173). By DALE M. COULTER." Journal of Theological Studies 58, no. 1 (2005): 337–38. http://dx.doi.org/10.1093/jts/fll150.

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47

Carroll, Alan. "Obituary." Polar Record 43, no. 3 (2007): 287–88. http://dx.doi.org/10.1017/s0032247407006390.

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Victor Aloysius Jean-Baptiste Marchesi was born in London on 25 January 1914 and was educated at St. Joseph's in Norwood before joining the Merchant Navy. He later served fifteen months as fourth mate on RRS Discovery in 1936–7. He returned to a country preparing for the possibility of war, and joined the Royal Navy as a Sub-Lieutenant specialising in hydrographic survey. While serving as First Lieutenant on HMS Franklin surveying waters off southeast England in 1943, he received a signal requesting him to report to Lieutenant Commander Jimmy Marr at the Admiralty.

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48

Burns, Robert M. "The Divine Simplicity in St Thomas." Religious Studies 25, no. 3 (1989): 271–93. http://dx.doi.org/10.1017/s0034412500019855.

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In the Summa Theologiae ‘simplicity’ is treated as pre–eminent among the terms which may properly be used to describe the divine nature. The Question in which Thomas demonstrates that God must be ‘totally and in every way simple’ (1.3.7) immediately follows the five proofs of God's existence, preceding the treatment of His other perfections, and being frequently used as the basis for proving them. Then in Question 13 ‘univocal predication' is held to be ‘impossible between God and creatures’ so that at best ‘some things are said of God and creatures analogically’ because of the necessity of us

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49

O'DALY, IRENE. "Reading the Historia Scholastica at the Close of the Twelfth Century: Nigel of Canterbury and Trinity College, Cambridge, MS B.15.5." Journal of Ecclesiastical History 71, no. 2 (2020): 270–92. http://dx.doi.org/10.1017/s002204691900232x.

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Trinity College, Cambridge, ms B.15.5, contains a copy of Peter Comestor's Historia scholastica, donated by Nigel of Canterbury to the library at Christ Church. This article focuses on the exegetical content of its dense annotations. Heavily dependent on the writings of theologians associated with the school of St Victor, they offer an insight into the kinds of sources which were read alongside the Historia scholastica in this period. The article also queries a note made on the flyleaf which identifies Nigel as the compiler, examining its credibility and its implications for the presumed chron

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50

Luscombe, David. "Peter Comestor." Studies in Church History. Subsidia 4 (1985): 109–29. http://dx.doi.org/10.1017/s0143045900003598.

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During her own career Beryl Smalley greatly expanded our knowledge of Peter Comestor. When she first discussed his works, Peter’s links with Peter Lombard and his activity as a commentator upon the Gospels had only recently been established. She went on to show Peter’s connections with the school of St Victor and, before she died, she explored some aspects of Peter’s glosses on the Gospels. It may therefore be appropriate to try to fit together some of the pieces of the jigsaw that we now have, and to follow the lines along which, as we can now see, Peter’s career evolved.

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