Relevant bibliographies by topics / Hugh of St. Victor

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Hugh of St. Victor'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Hugh of St. Victor"

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

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McWhorter, Matthew R. "Hugh of St. Victor on Contemplative Meditation." Heythrop Journal 55, no. 1 (December 28, 2011): 110–22. http://dx.doi.org/10.1111/j.1468-2265.2011.00738.x.

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Ward, Benedicta. "The Theology of Hugh of St Victor." Ecclesiology 7, no. 3 (September 1, 2011): 392–93. http://dx.doi.org/10.1163/174553111x585743.

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

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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 Isaiah (Isaiah 6);(2) a symbolic cosmos, with the earth at the centre, surrounded by the regions of aer and aether; and(3) a schematized drawing of Noah’s Ark, depicting it as a three-storeyed, pyramidal vessel viewed from above.These three ‘units’ were arranged so that the figure of Christ held the symbolic cosmos in front of his body (with only his head, hands, and feet visible), while the diagram of the Ark was placed in the centre of the symbolic cosmos so that the earth surrounded the Ark.
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Terkla, Dan. "Hugh of St Victor (1096–1141) and Anglo-French Cartography." Imago Mundi 65, no. 2 (June 2013): 161–79. http://dx.doi.org/10.1080/03085694.2013.784091.

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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 (September 15, 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 text from its outset (in weighing the short route versus the long route), and also for a return of hermeneutics, or better to turn it, to its primordial origin: a hermeneutics of the “world” or of “creation” [liber mundi], rather than of the “text” and of “Scripture” [liber Scripturae]. A “Catholic” hermeneutics of “the body and the voice” should, in my opinion, take the place of the “Protestant” hermeneutics of “the meaning of the text” (Ricœur) and the “Jewish” hermeneutics of the “body of the letter” (Levinas). This thesis, which is stated and developed in my book Crossing the Rubicon, has its roots and justification in this historical essay on Hugh of St. Victor.
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Coolman, Boyd Taylor. "Hugh of St. Victor on “Jesus Wept”: Compassion as Ideal Humanitas." Theological Studies 69, no. 3 (September 2008): 528–56. http://dx.doi.org/10.1177/004056390806900303.

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

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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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Dissertations / Theses on the topic "Hugh of St. Victor"

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Stringer, Clifton. "Becoming One in the Paschal Mystery: Christ, Spirituality, and Theology in Hugh of St. Victor." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108151.

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Thesis advisor: Boyd Taylor Coolman
This dissertation offers a new systematic interpretation and retrieval of the theology and spirituality of the 12th century master Hugh of St. Victor, an interpretation centered on the Triune LORD’s unifying and reforming work in history in the three days of Jesus Christ’s dying, burial, and rising. Seen from the vantage of Hugh’s treatise On the Three Days, these ‘three days’ of Jesus Christ’s ‘Passover’ are, for Hugh, the plenary revelation of the Trinity in history – and so an eschatological disclosure – and are at once the soteriological and spiritual center of his theology. The work of the dissertation is, in part one, to explore the objective polarity of the LORD’s work in the three days. This entails an in-depth treatment of Hugh’s christology, including the currently contested and historically misconstrued territory of Hugh’s doctrine of the hypostatic union. Moreover, the project brings out the integral connections between Hugh’s doctrine of the hypostatic union and his soteriology of the re-formation of all of history in the three days. This triadic soteriological scheme in turn correlates to three degrees of theological language and of Triune self-revelation in history. The task of part two of the dissertation is to study the subjective polarity of Spirit-enabled human participation in Christ’s dying, burial, and rising. Hugh’s spirituality and practice of theology are explored as means of human re-formation unto wonder, wisdom, and charity – in short, unto mystical and ultimately eschatological union with God – through participation in the paschal mystery. These chapters thus systematize and explore aspects of Hugh’s thought as diverse as the communal formation at the Abbey of St. Victor, humility, study of the liberal arts and memorization of Scripture, theological meditation, allegorical and tropological biblical interpretation, works of charity, and the responsive eros of Hugh’s contemplative mysticism, all as means of sharing, by turns, in Christ’s dying, burial, and rising. The third and final part of the dissertation attempts a contemporary practice of Hugonian theology. It places the Hugonian theology retrieved in parts one and two in the context of the reception of Laudato Si’ in order to offer a christological and mystical companion to Pope Francis’ encyclical. It argues that the ‘ecological conversion’ for which Pope Francis calls, as a subjective participation in Christ, implicitly depends upon a robust enough objective christology to make the summons to particularly ‘ecological’ conversion coherent and compelling. Hence the contemporary eco-christologies of Sallie McFague and Celia Deane-Drummond are studied and adjudicated. Finally, on the basis of the gains accrued in the course of those eco-christological engagements, a renewed Hugonian christology and soteriology is proposed as a framework for and aid to the spiritual and moral implementation of Laudato Si’. Ecological conversion is itself, most properly, a process of human re-formation in the three days of Jesus Christ’s Passover, and hence practical efforts to teach and implement Laudato Si’ benefit from a Hugonian theological and spiritual approach
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Allinson, David John. "The rhetoric of devotion : some neglected elements in the context of the early Tudor motet." Thesis, University of Exeter, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286476.

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Keyes, Samuel N. "Here for Medicine, There for Delight: The Ecclesial Mysteries of the Victorine Speculum." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108087.

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Thesis advisor: Boyd T. Coolman
The anonymous Speculum de mysteriis ecclesiae from the 12th century abbey of St. Victor has often been associated with the tradition of medieval liturgical commentaries, but this dissertation proposes reading it primarily as a general treatise on the spiritual life. Its unique Victorine emphasis on the combination of intellect and affect suggests a particular theology of the sign: the real ontological status of the sign relying not on Dionysian hierarchy but on ecclesial contemplation. Through the newly developed sacramental understanding of res et sacramentum, the Speculum suggests that signs have enduring value as signs that goes beyond their function as signifiers. The attainment of the signified, in other words, is only part of their gift. Their “sweetness” is found in an appreciation of their mode of signification — a signification that, the Speculum suggests, endures somehow even in heaven as a non-necessary gracious source of delight. That is, external and visible things in the Church have value not merely because they point us to particular invisible things (what the signs “mean”) but because they teach us the Church’s economy of grace. The Church, then, and her sacramental economy, are central not just to the practical life of individual salvation, but to the meaningfulness of all creation
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Williams, Brian. "The moral formation of the intellectual appetite in Hugh of St. Victor, Philip Melanchthon, and John Henry Newman." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:494c2d67-6ba0-486f-afa5-7d168c9824ec.

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Humans desire a variety of things: food, safety, pleasure, friendship, play, beauty, and so forth. Included among these is knowledge. This thesis is partially about trying to understand this desire to know, often referred to as the "intellectual appetite," and the ends toward which it should be directed. Like other appetites, the intellectual appetite can be morally ordered or disordered. When morally ordered, it is referred to as the virtue of studiositas, and when morally disordered, the vice of curiositas. If human persons possess an intellectual appetite, if what they know affects how they live, and if they undergo some kind of formal education, then it is reasonable for individual learners to critically consider who or what is forming their intellectual appetites and what they expect formal academic institutions to help them accomplish. Though the purpose of education is a perennial concern, the debate has intensified and widened in recent decades. Many of the popular visions of education that shape student expectations, animate academic institutions, inform local communities, and determine public policy restrict the scope of the intellectual appetite's tutelage. These visions often regard people as either detached intellects, political citizens, marketplace labourers, technological innovators, or moral and spiritual agents, and orient the process of education accordingly. The tradition of theological reflection on education, known as the "didascalic tradition," provides resources for thinking that people are each of these and more. This work examines how three influential Christian educators from different centuries and settings defend education's intellectual, practical, and moral ends. Hugh of St. Victor, a leading teacher at the twelfth century Abbey of St. Victor, authored an influential work that integrated the liberal and servile arts with the Christian narrative of creation and restoration. Philip Melanchthon, known as the Praeceptor Germaniae, was a Protestant Humanist professor of Greek at the sixteenth century University of Wittenberg and curriculum designer for over eighty schools and universities across Europe. John Henry Newman was a fellow at nineteenth century Oriel College, Oxford, founding rector of the Catholic University of Dublin and the Oratory School in Birmingham, and author of three volumes and numerous essays on university education. This thesis offers an integrated account of each educator's ideas and practices, synthesizes their major and minor works, compares and contrasts them with each other, and places them in dialogue with contemporary educational philosophers Martha Nussbaum and Stanley Fish. Both Nussbaum and Fish offer profound insights into education. However, Nussbaum's decision to harness the intellectual appetite for the political liberalism of John Rawls, and Stanley Fish's decision to harness it for the modern research university means that both fail to offer comprehensive accounts of education. In contrast, Hugh, Melanchthon, and Newman demonstrate that education can form the intellectual appetite to serve multi-dimensional intellectual, practical, and moral goods that foster human flourishing and the common good.
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Salzmann, Andrew Benjamin. "The Holy Spirit and the Life of the Christian According to Hugh of St. Victor: Dator et Donum, Cordis Omne Bonum." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104168.

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Thesis advisor: Boyd T. Coolman
Hugh of St. Victor impresses even the cursory reader of his great De Sacramentis Christianae Fidei with his tendency to "think in threes." Why does he do this? Is it significant? At the same time, common scholarly judgment holds that Latin theology, in focusing on the person and work of Christ, fails to give an adequate account of the Holy Spirit's role in Christian life. This accusation appears true of Hugh, whose relatively sparse references to the Spirit in, for example, the De Sacramentis are easily catalogued. After a brief introductory chapter, the second chapter of this dissertation exacerbates the problem of Hugh's relative silence about the Holy Spirit by exploring the Trinitarian resonance of his threefold thought: When one demonstrates that the terms of which many of these traids are composed either reproduce the Trinitarian relations or can be "appropriated" to Trinitarian persons, Hugh is recognized not simply as an impressively "triadic" thinker, but a resolutely "Trinitarian" one. How can so Trinitarian a thinker have such an underdeveloped pneumatology? Chapter two proceeds to discuss Hugh's use of the doctrine of appropriations, acquainting the reader with the way Hugh associates various concepts with the different members of the Trinity. The question of Hugh's threefold thought now provides an answer to the accusation of a truncated pneumatology: While Hugh's explicit mentions of the Spirit may be relatively sparse, his doctrine of the Spirit is surprisingly robust, once the pneumatic moments in the triads which structure his thought are identified and considered. The implicit nature of his pneumatology is not surprising, given his tendency to reserve the names of "Father, Son, and Spirit" to discussions of the immanent Trinity. To prepare the reader to uncover Hugh's "implicit" doctrine of the Holy Spirit in the life of the Christian, chapter three does the work of identifying pneumatological themes related to the human person. The second part of the inquiry, structured around Hugh's own description of his spiritual program, properly considers the role of the Holy Spirit in Christian life: One first reads and meditates, then prays, and then receives the grace to live the moral life, all in preparation for a final state of contemplation in which one enjoys the foretaste of eternal sweetness. Utilizing the above method for uncovering Hugh's implicit pneumatology, the Holy Spirit is found to be both "giver and gift" (dator et donum), advancing the believer through the first four steps while being the very gift finally received and enjoyed. Chapter four, on reading, concludes that the Spirit makes the Word's knowledge and wisdom present to the earthly reader. Chapter five examines the interplay between the Word and the Spirit in the act of prayer, in which the Spirit--who first makes the Word "incarnate" in sacramental-Scriptural and sacramental-liturgical signs--intensifies the believer's love for God through the prayerful use of these signs. Finally, chapter six demonstrates that the moral life is given by the Spirit who, in fifteen steps not explicitly attributed to the Spirit yet shown to be the work of the Spirit, makes Christ the Word incarnate present not just "in history" but in the very heart of the acting believer. The dissertation concludes with a reflection on whether the sweetness the soul now enjoys is understood as the "immanental gift" of the Spirit itself or is simply a gift appropriated to the Spirit, suggesting the former
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Angelici, Ruben. "'Digito Dei' : sacramentality and theory of signification in the theology of Hugh of Saint Victor." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709353.

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Liere, Franciscus Anastasius van. "Andrew of St Victor : commentary on Samuel and Kings /." Groningen : Turnhout : F. A. van Liere ; Brepols, 1995. http://catalogue.bnf.fr/ark:/12148/cb36964541x.

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Reibe, Nicole. "Preaching Participation: The Theology of Achard of St. Victor." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104539.

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Thesis advisor: Boyd T. Coolman
Achard of St. Victor's (1100-1171) theology is best understood through the lens of participation in God. He identifies three modes of participation: creation, righteousness, and beatitude. Participation by creation denotes the common image of God found in all humans. Participation by righteousness is the central focus of Achard's theology and consists of the increase of virtue, manifest in the love of God and neighbor. Finally, participation by beatitude is unity Trinity. The modes of participation are progressive, each on building upon the previous mode. Participation establishes a framework which situates Achard's Christology, pneumatology, Trinitarian theology, theological anthropology, and ethics and also creates a theology that takes an individual's virtue as the starting point. This participation framework bridges speculative theology and practical application, reflecting the ecclesiastical reform movements of his time. The result is theology of Christian life that is a balance between contemplation and concrete action. Achard expresses his participation centered theology through the use of homiletical images that serve to teach and inspire. I argue that Achard has a master symbol of a triple interior cathedral that is built by Christ, through grace, in the souls of the faithful. The building of this structure corresponds with progress in the spiritual life, moving from participating in God through creation, righteousness, and beatitude. Achard's theology presents a dynamic relationship between theological doctrines and images, between pedagogy and application, and between the present life and the life to come
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Aris, Marc-Aeilko Aris Marc-Aeilko Andres Jean Urban. "Contemplatio : philosophische Studien zum Traktat Benjamin Maior des Richard von St. Victor : mit einer verbesserten Edition des Textes /." Frankfurt am Main : J. Knecht, 1996. http://catalogue.bnf.fr/ark:/12148/cb35867601c.

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Texte remanié de: Diss.--München--Ludwig-Maximilians-Universität, 1992.
Contient le texte "De gratia contemplationis seu Benjamin Maior" de Richard de Saint Victor en latin éd. par Marc-Aeilko Aris en collaboration avec Jean Urban Andres. Bibliogr. 134-149.
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Coulter, Dale M. "Per visibilia ad invisibilia : theological method in Richard of St. Victor (d. 1173)." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273141.

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Books on the topic "Hugh of St. Victor"

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Hugh. Fundamentals of Hugh of St. Victor. [Haines City, Fla.?]: Revelation Insight Pub. Co., 2009.

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Coolman, Boyd Taylor. The theology of Hugh of St. Victor: An interpretation. New York: Cambridge University Press, 2010.

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The theology of Hugh of St. Victor: An interpretation. New York: Cambridge University Press, 2010.

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Nicolai, Eric. Hermeneutical principles in the Didascalion of Hugh of St. Victor. Romae: Pontificium Aethenaum Sanctae Crucis, 1996.

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Jews and Christians in the life and thought of Hugh of St. Victor. Atlanta, Ga: Scholars Press, 1998.

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Hugh. The didascalicon of Hugh of St. Victor: A medieval guide to the arts. New York: Columbia University Press, 1991.

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Hugh. The didascalicon of Hugh of St. Victor: A medieval guide to the arts. New York: Columbia University Press, 1991.

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1096?-1141, Hugh of Saint-Victor, Adam, de Saint-Victor, d. 1192, Richard, of St. Victor, d. 1173, and Saint-Victor (Abbey : Paris, France), eds. Trinity and creation: A selection of works of Hugh, Richard and Adam of St Victor. Turnhout: Brepols, 2010.

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Reading and the work of restoration: History and scripture in the theology of Hugh of St. Victor. Toronto: Pontifical Institute of Mediaeval Studies, 2009.

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1096?-1141, Hugh of Saint-Victor, Richard, of St. Victor, -1173, Andreas, de Sancto Victore, approximately 1110-1175, Godefroy, de Saint-Victor, approximately 1125-, and Robert, of Melun, Bishop of Hereford, -1167, eds. Interpretation of scripture: Theory : a selection of works of Hugh, Andrew, Richard and Godfrey of St Victor, and of Robert of Melun. Turnhout, Belgium: Brepols, 2012.

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Book chapters on the topic "Hugh of St. Victor"

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Celano, Anthony, Tamar Rudavsky, Constant J. Mews, John T. Slotemaker, Pasquale Porro, Rupert John Kilcullen, Charles Burnett, et al. "Hugh of St. Victor." In Encyclopedia of Medieval Philosophy, 478–80. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_217.

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Gorman, Michael. "Hugh of St. Victor." In A Companion to Philosophy in the Middle Ages, 320–25. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996669.ch55.

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Slotemaker, John T. "Hugh of St. Victor." In Encyclopedia of Medieval Philosophy, 727–30. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_217.

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Bemdt, Rainer. "1. Hugh of St. Victor." In Hebrew Bible / Old Testament. I: From the Beginnings to the Middle Ages (Until 1300). Part 2: The Middle Ages, 467–75. Göttingen: Vandenhoeck & Ruprecht, 2000. http://dx.doi.org/10.13109/9783666535079.467.

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Spurrell, Mark. "Hugh and Richard of St Victor." In The Symbolism of Medieval Churches, 55–59. New York: Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429399091-8.

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Silva, José Filipe. "Hugh of St. Victor and Robert Kilwardby on Science." In Textes et Etudes du Moyen Âge, 515–31. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.tema-eb.4.01071.

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Millen, Lisa. "Hugh of St. Victor and the Gifts of the Holy Spirit." In The Holy Spirit and the Christian Life, 75–91. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137375995_5.

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Pereira da Silva, José Filipe. "Conceptual relations in Hugh of St. Victor's thought." In Textes et Etudes du Moyen Âge, 73–86. Turnhout: Brepols Publishers, 2006. http://dx.doi.org/10.1484/m.tema-eb.4.00235.

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Zinn, Grover A. "Minding Matter: Materia and the World in the Spirituality and Theology of Hugh of St Victor." In Disputatio, 47–67. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.disput-eb.3.1655.

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Lewis, John A. H. "History and Everlastingness in Hugh of St Victor’s Figures of Noah’s Ark." In International Medieval Research, 203–22. Turnhout: Brepols Publishers, 2003. http://dx.doi.org/10.1484/m.imr-eb.3.668.

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Conference papers on the topic "Hugh of St. Victor"

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Бардин, Лев, and Lev Bardin. "On the problems of the quality of legal education assurance." In St. Petersburg international Legal forum RD forum video — Rostov-na-Donu. Москва: INFRA-M Academic Publishing LLC., 2017. http://dx.doi.org/10.12737/conferencearticle_5a3a6fac7e9c54.84141347.

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More than once it was said that it is objectively impossible to prepare for four years in the university a universal specialist, ready for legal practice immediately after receiving diploma; that is still not found treatment of a disease called "substandard legal education". In 2006, the rector of the Moscow State Law University Oleg Kutafin said: "We hope that the decision on the switchover to the Bologna system for law schools will be canceled "; "In general, I welcome the Bologna process, but it does not mean that we must blindly copy other systems. In our country law schools used to prepare specialists of wide profile, which can then become a judge, a prosecutor, and a lawyer. We believe that breaking this system is dangerous for the legal field of the country ". Unfortunately, so far the hopes of Academician Kutafin do not meet the expectations. Bachelor - Master programs continue to be realized. Rector of Moscow State University. after M.V. Lomonosov Victor Sadovnichy called a mistake the transition to the Bologna system of higher education and proposed to return to the five-year education. There are more cons of implementation of the Bologna system in legal education in Russia is more than pluses. A serious modernization of the specialty programs is required. No less important is the creation of a system of real motivations for teaching staff of law schools, including a decent payment for teaching activities. To promote the quality of educating of lawyers in our country could the system, similar to existing in Germany. On February 16, 2017 Federal state educational standard of Higher education 40.05.04: judicial and prosecutorial activities (level of specialty) was approved. I would like to hope that in the nearest future relevant standards for all Legal specialties time will be approved. If the legal community of Russia will not unite in such an important issue as the transmission of the legal education on the "modernized specialty", and will not make the state to adopt the appropriate decision, then the worst Oleg Kutafin’s fears regarding legal field of the country may come true.
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