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Journal articles on the topic 'Heloise and Abelard'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Mews, Constant J. "Heloise and liturgical experience at the Paraclete." Plainsong and Medieval Music 11, no. 1 (2002): 25–35. http://dx.doi.org/10.1017/s0961137102002024.

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This article considers Heloise's activity as abbess of the Paraclete, examining what contribution she may have made to its liturgical practice. It relates the testimony of Peter the Venerable and Hugh Metel to Heloise as inspirational leader and author to what we can learn about her from Abelard's preface to the Paraclete Hymnal. In particular, attention is directed to the understanding of Mary Magdalen at the Paraclete by both Abelard and Heloise. This suggests, I argue that ‘Epithalamica’ and the Easter plays are part of Heloise's literary output, and that she exercised a major influence on

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2

Feros Ruys, Juanita. "Planctus magis quam cantici: The generic significance of Abelard's planctus." Plainsong and Medieval Music 11, no. 1 (2002): 37–44. http://dx.doi.org/10.1017/s0961137102002036.

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What did the planctus mean to Abelard? During the 1130s Abelard was rethinking this musical genre and its potential for expressing personalized, dramatic lament. Abelard's relationship with Heloise at this time (and indeed her own literary output) may have provoked a reaction to the generic features of the planctus.

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3

MEWS, CONSTANT J., and MICHA J. PERRY. "Peter Abelard, Heloise and Jewish Biblical Exegesis in the Twelfth Century." Journal of Ecclesiastical History 62, no. 1 (2010): 3–19. http://dx.doi.org/10.1017/s0022046909992764.

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This paper revisits the question of the influence of Jewish biblical exegesis on Christian scholars in twelfth-century France, by focusing in particular on Abelard's response to a question of Heloise in herProblemataabout questions raised by1 Samuel ii.35–6 (=1 Regum ii.35–6)concerning ‘the faithful priest’ prophesied as Eli's successor, the meaning of ‘will walk before my anointed’ and the nature of the offering his household should make. Abelard's discussion of the views of an unnamed Jewish scholar illustrates a consistent movement evident in the late eleventh and twelfth centuries for cert

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4

MACY, GARY. "Heloise, Abelard and the Ordination of Abbesses." Journal of Ecclesiastical History 57, no. 1 (2006): 16–32. http://dx.doi.org/10.1017/s0022046905006160.

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Abelard discussed the status and history of the ordo sanctimonialium in several of his works. In them he identified abbesses as the successors to the ancient order of deaconesses and thus sacramentally ordained and equal to any male order. This understanding followed a venerable tradition that stood in stark contrast to the more recent claims of the Glossa ordinaria, Gratian and Peter the Lombard that the only true sacramental orders were the subdiaconate, the diaconate and the presbyterate. Abelard's work then can be understood in part as a response to these claims and a defence of the older

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5

Cameron, Margaret. "Abelard (and Heloise?) on Intention." American Catholic Philosophical Quarterly 81, no. 2 (2007): 323–38. http://dx.doi.org/10.5840/acpq200781243.

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6

Wulstan, David. "Novi modulaminis melos: the music of Heloise and Abelard." Plainsong and Medieval Music 11, no. 1 (2002): 1–23. http://dx.doi.org/10.1017/s0961137102002012.

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Recent developments have uncovered the early correspondence of Heloise and Abelard. This discovery has allowed the identification of a number of ‘lost’ lyrics by Abelard and has revealed that Heloise, too, was a lyricist of great stature. This article reviews some of their works and touches upon their connection with the ‘goliardic’ tradition, the Carmina Burana, and their influence upon Walther von der Vogelweide and other poets. The sequences and liturgical dramas of Heloise survive with music of an individual style. The dramas, moreover, are of notable originality: they influenced the later

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7

Findley, Brooke Heidenreich. "Does the Habit Make the Nun? A Case Study of Heloise's Influence on Abelard's Ethical Philosophy." Vivarium 44, no. 2 (2006): 248–75. http://dx.doi.org/10.1163/156853406779159446.

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AbstractA careful reading of Heloise's letters reveals both her contribution to Abelard's ethical thought and the differences between her ethical concerns and his. In her letters, Heloise focuses on the innate moral qualities of the inner person or animus. Hypocrisy—the misrepresentation of the inner person through false outer appearance, exemplified by the potentially deceitful religious habit or habitus—is a matter of great moral concern to her. When Abelard responds to Heloise's ideas, first in his letters to her and later in his Collationes and Scito te ipsum, he turns the discussion away

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8

Cameron, Margaret. "Abelard and Heloise. Constant J. Mews." Speculum 82, no. 1 (2007): 214–15. http://dx.doi.org/10.1017/s0038713400006023.

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9

Shepard, Mary B. "A Tomb for Abelard and Heloise." Romance Studies 25, no. 1 (2007): 29–42. http://dx.doi.org/10.1179/174581507x161734.

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10

Nye, Andrea. "A Woman's Thought or a Man's Discipline? The Letters of Abelard and Heloise." Hypatia 7, no. 3 (1992): 1–22. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00902.x.

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This paper is part of a larger project of recovering the work of women thinkers. Heloise has traditionally been read as either a foil of Abelard or his intellectual appendage. In this paper, I present her views on love, religious devotion, and language as an alternative to philosophic method as it is conceived by Abelard.

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11

Newman, Barbara. "Flaws in the Golden Bowl: Gender and Spiritual Formation in the Twelfth Century." Traditio 45 (1990): 111–46. http://dx.doi.org/10.1017/s0362152900012708.

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In the early 1130s Peter Abelard received three letters from Heloise, once his mistress and wife, now his sister and daughter in religion. The first two were so traumatic that he must have thought twice before scanning the third, in which Heloise resolutely turned from the subject of tragic love to the minutiae of monastic observance. For modern readers the correspondence may lapse from titillation into tedium with this epistle. But Abelard was no doubt immensely relieved. Laying aside her griefs, Heloise now wrote to him as abbess to abbot, asking only two things: a treatise explaining ‘how t

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12

Ziolkowski, Jan M. "Virgil, Abelard and Heloise, and the End of Neumes." Nottingham Medieval Studies 56 (January 2012): 447–66. http://dx.doi.org/10.1484/j.nms.1.102768.

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13

Fraioli, Deborah. "Assessing Medieval Moral Outrage: the Correspondence of Abelard and Heloise." Mediaevistik 25, no. 1 (2013): 55–68. http://dx.doi.org/10.3726/83018_55.

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14

Jaeger, C. Stephen. "The Epistolae Duorum Amantium, Abelard, and Heloise: An Annotated Concordance." Journal of Medieval Latin 24 (January 2014): 185–224. http://dx.doi.org/10.1484/j.jml.5.103280.

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15

JAKUBECKI, Natalia. "Petrarca lector de Abelardo. Transcripción y estudio hermenéutico de las notas marginales al epistolario / Petrarch Reader of Abelard. Transcription and Study of the Marginalia to his Letters." Revista Española de Filosofía Medieval 22 (January 1, 2015): 147. http://dx.doi.org/10.21071/refime.v22i.6217.

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Manuscript Paris Bib. Nat. lat. 2923 contains, among other texts, the letters of Abelard and Heloise, with notes by Francesco Petrarca. Although these texts have been the object of study by many researchers, especially philologists, none has ever published the complete marginal notes or done a thorough exegesis of them. In general, with the exception of the work of Pierre de Nolhac and Peter Dronke, and certain paragraphs that Constant Mews devotes to the subject, descriptions and other references to these notes are framed primarily in Abelardian studies. Therefore, in the hope of expanding th

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16

Ruys, Juanita Feros. "Role-playing in the Letters of Heloise and Abelard." Parergon 11, no. 1 (1993): 53–78. http://dx.doi.org/10.1353/pgn.1993.0021.

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17

Beukes, Marthinus. "Die paringspel van polariteite." Tydskrif vir Letterkunde 47, no. 1 (2017): 156–60. http://dx.doi.org/10.17159/tl.v47i1.3353.

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In Intieme afwesige (“Intimate absence”, 2009), the Afrikaans poet Cas Vos gives shape to absence in quite an exceptional way. Absence as loss finds its expression through the two icons of love from the Middle Ages, Abelard and Heloise. In this, his fifth collection of poetry, Vos interprets the sadness and pain of these two exiles afresh. The voice given to their son, Astralabe, is a highlight of the volume. Intieme afwesige is an absorbing and well-structured collection in which most of the poems are oriented towards the polarities of loss and intimacy.

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18

Feilla, Cecilia. "Translating Communities: The Institutional Epilogue to the Letters of Abelard and Heloise." Yale Journal of Criticism 16, no. 2 (2003): 363–79. http://dx.doi.org/10.1353/yale.2003.0017.

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19

Ziolkowski, Jan M. "Lost and Not Yet Found: Heloise, Abelard, and the Epistolae duorum amantium." Journal of Medieval Latin 14 (January 2004): 171–202. http://dx.doi.org/10.1484/j.jml.2.304220.

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20

Julie Ann Smith. "Debitum Obedientie: Heloise and Abelard on Governance at the Paraclete." Parergon 25, no. 1 (2008): 1–23. http://dx.doi.org/10.1353/pgn.0.0051.

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21

Classen, Albrecht. "Dialectics and Courtly Love: Abelard and Heloise, Andreas Capellanus, and the Carmina Burana." Journal of Medieval Latin 23 (January 2013): 161–83. http://dx.doi.org/10.1484/j.jml.1.103774.

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22

Werner, Shirley. "The Scholia to Lucan in Beinecke MS 673." Traditio 45 (1990): 347–64. http://dx.doi.org/10.1017/s0362152900012770.

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When Heloise took up the veil, she broke out through her tears into the lament of Cornelia from Lucan's Bellum civile (8.94–98). The story illustrates the extent to which the Bellum civile appealed to the imagination of its medieval readers. Indeed, evidence for the popularity of Lucan in the Middle Ages is abundant. Manuscripts of the work are listed in medieval library catalogues. Lucan was a standard author in the school curriculum from the tenth century. Quotations from Lucan are found not only in the works of Abelard and other writers, but in compilations of history, geography, and even n

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23

Skoda, Hannah. "The Letter Collection of Peter Abelard and Heloise, ed. David Luscombe, tr. Betty Radice." English Historical Review 130, no. 545 (2015): 960–61. http://dx.doi.org/10.1093/ehr/cev139.

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24

Dolgorukova, Natalia M., Kseniia V. Babenko, and Anna P. Gaydenko. "“A Strange Romance,” or Abelard and Héloïse in Russia of the 18th Century." Studia Litterarum 6, no. 2 (2021): 114–27. http://dx.doi.org/10.22455/10.22455/2500-4247-2021-6-2-114-127.

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The article gives an analysis of the first Russian translation of Abelard and Héloïse’s letters (The Collection of Abelard and Héloïse’s Letters with the Life Description of These Miserable Lovers) made by A.I. Dmitriev in 1783 from Count Bussy-Raboutin’s French retelling. A comparative analysis of Dmitriev’s translation with the original text shows the conventional character of their connection. Following Bussy, Dmitriev not always sticks to the Latin original even in the main storylines. Even if he retains the canvas of the original medieval text, he supplements it with countless details: a

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25

Dolgorukova, Natalia M., Kseniia V. Babenko, and Anna P. Gaydenko. "“A Strange Romance,” or Abelard and Héloïse in Russia of the 18th Century." Studia Litterarum 6, no. 2 (2021): 114–27. http://dx.doi.org/10.22455/2500-4247-2021-6-2-114-127.

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The article gives an analysis of the first Russian translation of Abelard and Héloïse’s letters (The Collection of Abelard and Héloïse’s Letters with the Life Description of These Miserable Lovers) made by A.I. Dmitriev in 1783 from Count Bussy-Raboutin’s French retelling. A comparative analysis of Dmitriev’s translation with the original text shows the conventional character of their connection. Following Bussy, Dmitriev not always sticks to the Latin original even in the main storylines. Even if he retains the canvas of the original medieval text, he supplements it with countless details: a

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26

Caldwell, Christine, Constant J. Mews, Neville Chiavaroli, and Constant J. Mews. "The Lost Love Letters of Heloise and Abelard: Perceptions of Dialogue in Twelfth-Century France." History Teacher 35, no. 3 (2002): 416. http://dx.doi.org/10.2307/3054458.

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27

Luscombe, David. "Peter Abelard after Marriage. The Spiritual Direction of Heloise and Her Nuns through Liturgical Song." Catholic Historical Review 96, no. 1 (2010): 109–10. http://dx.doi.org/10.1353/cat.0.0624.

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28

deNiord. "Abelard to Heloise About the Time They Sat on the Bank of a Beaver Pond." Antioch Review 78, no. 1 (2020): 180. http://dx.doi.org/10.7723/antiochreview.78.1.0180.

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29

Barrow, Julia, Charles Burnett, and David Luscombe. "A checklist of the manuscripts containing the writings of Peter Abelard and Heloise and other works closely associated with Abelard and his school." Revue d'histoire des textes 14, no. 1984 (1986): 183–302. http://dx.doi.org/10.3406/rht.1986.1278.

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30

Calabrese, Michael. "Ovid and the Female Voice in the "De Amore" and the "Letters" of Abelard and Heloise." Modern Philology 95, no. 1 (1997): 1–26. http://dx.doi.org/10.1086/392449.

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31

Mews, Constant J. "Negotiating the Boundaries of Gender in Religious Life: Robert of Arbrissel and Hersende, Abelard and Heloise." Viator 37 (January 2006): 113–48. http://dx.doi.org/10.1484/j.viator.2.3017481.

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32

Griffiths, Fiona J. "‘Men’s duty to provide for women’s needs’: Abelard, Heloise, and their negotiation of the cura monialium." Journal of Medieval History 30, no. 1 (2004): 1–24. http://dx.doi.org/10.1016/j.jmedhist.2003.12.002.

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33

Mueller, Daniela. "Abaelards Regel." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 106, no. 1 (2020): 123–52. http://dx.doi.org/10.1515/zrgk-2020-0006.

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AbstractAbelard’s Rule. The Paraclet convent and its order. Petrus Abaelardus is the man who divides opinion. This was already the case during his lifetime, and it also becomes evident in current research. It is striking that even though a number of studies have appeared on his capacity as a philosopher, not many discuss him as a theologian and even fewer as the founder of an order. The following article will address this unique aspect. Even though reference will be made to examples of the monastic life of women in the 12th century. Above all an attempt should be made to perceive this role as

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34

Shinnick, Julia W. "Peter Abelard after Marriage: The Spiritual Direction of Heloise and Her Nuns through Liturgical Song. Thomas J. Bell." Speculum 84, no. 2 (2009): 396–97. http://dx.doi.org/10.1017/s0038713400018108.

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35

Broomhall, Susan. "The Lost Love Letters of Heloise and Abelard: Perceptions of Dialogue in Twelfth-Century France (review)." Parergon 18, no. 3 (2001): 225–27. http://dx.doi.org/10.1353/pgn.2011.0167.

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36

Andrée, Alexander. "David LUSCOMBE, ed., Betty RADICE, trans., and David LUSCOMBE, translation rev. The Letter Collection of Peter Abelard and Heloise." Journal of Medieval Latin 24 (January 2014): 311–19. http://dx.doi.org/10.1484/j.jml.5.105177.

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37

Fraioli, Deborah. "George Moore and Scott Moncrieff: An Unknown Chapter in the Authenticity Debate of the Letters of Abelard and Heloise." Forum for Modern Language Studies 54, no. 2 (2017): 176–90. http://dx.doi.org/10.1093/fmls/cqx072.

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38

Meckler, Michael. "The Lost Love Letters of Heloise and Abelard: Perceptions of Dialogue in Twelfth-Century France. Constant J. Mews , Neville Chiavaroli." Speculum 78, no. 2 (2003): 572–74. http://dx.doi.org/10.1017/s0038713400169313.

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39

Mews, Constant J. "Hugh Metel, Heloise, and Peter Abelard: The Letters of an Augustinian Canon and the Challenge of Innovation in Twelfth-Century Lorraine." Viator 32 (January 2001): 59–92. http://dx.doi.org/10.1484/j.viator.2.300730.

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40

Pick, Lucy K. "Constant J. Mews, Abelard and Heloise. Great Medieval Thinkers. New York. Oxford University Press, 2005. xviii+308 pp. $74.00 (cloth); $24.95 (paper)." Journal of Religion 86, no. 2 (2006): 318–19. http://dx.doi.org/10.1086/504759.

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41

Rexroth, Frank. "David Luscombe (Ed.), The Letter Collection of Abelard and Heloise. Transl. by Betty Radice. (Oxford Medieval Texts.) Oxford, Oxford University Press 2013." Historische Zeitschrift 302, no. 2 (2016): 486–88. http://dx.doi.org/10.1515/hzhz-2016-0132.

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42

Bucholc, Marta. "Abelard i Heloiza." Etyka 33 (December 1, 2000): 266–71. http://dx.doi.org/10.14394/etyka.944.

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43

Mews, Constant J. "ReviewPeter Godman, Paradoxes of Conscience in the High Middle Ages: Abelard, Heloise, and the Archpoet. (Cambridge Studies in Medieval Literature 75.) Cambridge: Cambridge University Press, 2009. Pp. xiv, 224. $103. ISBN: 9780521519113." Speculum 87, no. 3 (2012): 873–74. http://dx.doi.org/10.1017/s0038713412002291.

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44

Guimarães, Ged, Veralucia Pinheiro, and Maria Regina de Lima Gonçalves Oliveira. "Heloísa e Abelardo." Caderno Espaço Feminino 34, no. 1 (2021): 306–21. http://dx.doi.org/10.14393/cef-v34n1-2021-16.

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Neste artigo a questão central é debater os aspectos subjacentes ao tórrido romance vivido por Abelardo e Heloísa, transcorrido no final do século XII em Paris, período de extrema valorização espiritual e vigilância do corpo, no qual a mulher era vista como um ser fraco, carente e de natureza obediente; enquanto o homem, aquele que comanda. PALAVRAS-CHAVE: Corpo Cristão. Corpo herético. Insubordinação.

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45

Kramer, Susan R. "The Lost Love Letters of Heloise and Abelard: Perceptions of Dialogue in Twelfth-Century France. By Constant J. Mews. With translations By Neville Chiavaroli and Constant J. Mews. New York: St. Martin's, 1999. xvii + 378 pp. $49.95." Church History 71, no. 3 (2002): 646–48. http://dx.doi.org/10.1017/s0009640700130380.

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46

Classen, Albrecht. "Abelard and Heloise's Love Story from the Perspective of Their Son Astrolabe: Luise Rinser's Novel "Abelard's Love"." Rocky Mountain Review of Language and Literature 57, no. 1 (2003): 9. http://dx.doi.org/10.2307/1348032.

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47

Lobo, Lúcio Souza, and João Pedro da Luz Neto. "O corpo cristão como corpo feminino." Revista Eclesiástica Brasileira 80, no. 317 (2020): 707–18. http://dx.doi.org/10.29386/reb.v80i317.2245.

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Através da análise da terceira carta de Heloísa a Abelardo, inserida no contexto maior da discussão da correspondência pessoal e na discussão filosófica/teológica que perpassa a obra do palatino, percebese que há uma tríplice possibilidade de leitura: a primeira, relacionada diretamente com o conteúdo da carta, critica o ambiente monástico feminino do século XII; a segunda, inserindo-se no contexto da correspondência pessoal, permite a descoberta de um fio condutor na discussão de todas as cartas de Heloísa, apesar da aparente ruptura temática entre a segunda e a terceira carta; a terceira, in

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48

Schepers, Kees. "Abelard’s Exegesis of the Song of Songs in his Second Letter to Heloise." Journal of Medieval Latin 27 (January 2017): 107–31. http://dx.doi.org/10.1484/j.jml.5.114590.

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49

"Abelard and Heloise." Choice Reviews Online 43, no. 02 (2005): 43–0868. http://dx.doi.org/10.5860/choice.43-0868.

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50

LAURIE, HELEN C. R. "Cligés and the legend of Abelard and Heloise." Zeitschrift für romanische Philologie (ZrP) 107, no. 3-4 (1991). http://dx.doi.org/10.1515/zrph.1991.107.3-4.324.

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