Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

PL EN


2009 | 1(56) | 133-161

Article title

Aelred z Rivaulx – cysterski Doktor miłości

Authors

Title variants

EN
Aelred of Rievaulx – the Cistercian Doctor of Charity

Languages of publication

PL

Abstracts

EN
Aelred of Rievaulx, one of the first and foremost representatives of the so called school of charity propagated by the Cistercian order within the monastic theology, can certainly be considered the Cistercian doctor of charity. This suggestion was earlier proposed by contemporary scholars of the doctrine of the English abbot, especially that it was in keeping with the traditional medieval practice of giving the more prominent spiritual authorities the title of the Church doctor, based on their theological accomplishments. It was about formation of the doctrinal bases for the Cistercian theology and a great contribution to this was the work on charity by Aerled, beside his other piece on Christian friendship, which had already earned him the title of „Doctor of Christian friendship”. An analysis of Speculum caritatis by the abbot of Rievaulx presented against the backdrop of the specificity of monastic theology, which it represents, as well as against its structure subjected to the ultimate goal defined by the authority of the great Bernard, support this position. Those special conditions also had an effect on these contemplations, telling to first ponder on the title of Aelred's work, which reveals the specificity of the theology practiced by the abbot. Next, in order to explain the major difficulty in the ascetic character of Christian love, insisted on by St. Bernard, the theme of charity was described in three sections. The criterion for the division follows the work's major idea expressed in the triad of love (amor), greed (cupiditas) and theological love (caritas), which correspond to the three time orders of charity resulting from God's actions of: creation, redemption and rebirth, which, as argued by P. A. Burton, were explored in the three parts of Speculum. This is why the sections of my work describe: − the nature of love in the aspect of creation, reflected in human soul directed toward God, even after a sin; − the difficulty of love, connected to greed, which because of Christ's redemptive cross becomes a sweet yoke of charity for His true followers, and then; − the practical side of Christian love, from the point of view of its object and subject. Attentive reading into and analysis of the work on love by Aelred of Rievaulx presented above shows enormous richness of theological knowledge, which proves theological competence of this then young Cistercian abbot (about 33 years old). It is confirmed with his solid preparation and in depth reflection on the issue of charity, as he himself acknowledged, which he then expressed in the language and monastic form familiar to him, which was then prevalent throughout monasteries. This is perhaps one of but few obstacles, which today make reading his work difficult. His value, however, was recognized from the very beginning by the great Bernard of Clairvaux, followed by the entire medieval tradition which left behind over a dozen of his manuscripts. We can only be grateful to Bernard to have nudged the young theologian to compose this excellent work. The depth and richness of its contents certainly prove his own experience in the field of God's charity, or even its mystical implications, even more so, since monastic theology considered experience as one of the sources of theological wisdom, which was about presenting apractical way to reach God. It might then come as a surprise for such a relatively young theologian to posses this kind of highly sensitive spiritual life. It must have amazed Bernard himself. Maybe, it is time to include Aelread in the ranks of Cistercian mystics. On account of his work, Aelred's influence has already been recognized by contemporary scholars. Worth mentioning here are: exceptional role of feelings in spiritual pursuit of God and relationships with others; aforementioned „little treatise on affections”; teaching about sabbath as the ultimate rest in God's love – the source and purpose of perfection for all creation, including the man, who in this sabbath delights in complete unity with God; doctrine of three sabbaths associated with forms of love towards: God, neighbor and oneself, experienced in this life through contemplation of infinite God; ascetic character of love with its sense in the sweet cross of Christ; the role of humanity of Jesus Christ on the way to spiritual growth, and so one. Certainly a number of these components are a reflection of the Augustinian theological environment prominent at that time, but Aelred added them a unique color, or even originality. Considering the above, we can see the English Abbot of Rievaulx as a Cistercian doctor of charity.

Contributors

author

References

  • Bradley R.: Background of the Title `Speculum' in the Medieval Literature, „Speculum” 29(1954), s. 100-115.
  • Burton P.-A.: Un studio introductorio. El espejo de la cardiad o los tres primeros „círculos” de amor, w: ElredodeRieval, Espejo de la caridad, Burgos 2001, s. VII-LIII.
  • Connor E.: The Doctrine of Charity in Book One of Aelred of Rievaulx's `The Mirror of Charity', „Cistercian Studies Quarterly” (CSQ) 29(1994), s. 60-82.
  • Costello H.: The Mirror of Charity. St. Ailred's three sabbaths, „Doctrine and Life” 17(1967), s. 554-564.
  • Czubak M.: Aelred z Rievaulx – problem duszy ludzkiej po jej oddzieleniu od ciała, „Edukacja Filozoficzna” 36(2003), s. 227-233.
  • Czubak M.: Natura i władze duszy według Aelreda z Rievaulx, „Przegląd Filozoficzny” 43(2002), z. 3, s. 151-165.
  • Dumont Ch.: Introduction. Aelred of Rievaulx: His life and works, w: AelredofRievaulx, The Mirror of Charity, Kalamazoo 1990, s.11-67.
  • Dumont Ch.: Mirroir, w: Dictionaire de Spiritualité, vol. 10, Beauchesne 1980, kol. 1292-1293.
  • Dutton M. L.: Aelred dziś: znany i uznany. Najnowszy stań badań nad Aelredem z Rievaulx (tł. i opr. R. Groń), „Zeszyty Naukowe KUL” 50(2007), nr 3(199), s. 61-71.
  • ElredzRievaulx: Przyjaźń duchowa (tł. M. Wylęgała), Kęty 2004.
  • Fracheboud M.-A.: The First Cistercian Spiritual Writers, Seag 2000.
  • Gasparotto P.: La amistad christiana según Aelredo de Rievaulx (1110-1167), Mexico 1987.
  • Gilson E.: The Mystical Theology of St. Bernard, Kalamazoo 1990.
  • Groń R.: `Historyczne' utwory Aelreda z Rievaulx, „Zeszyty Naukowe KUL” 49(2006), nr2(194), s. 67-90.
  • Groń R.: Aelred z Rievaulx – teolog monastyczny, „Roczniki Teologiczne” 53(2006), z.5, s. 137-157.
  • Groń R.: Aelred z Rievaulx − wielki zapomniany Średniowiecza, „Wrocławski Przegląd Teologiczny” 13, 1(2005), s. 19-37.
  • Groń R.: Aelred z Rievaulx. Doktor przyjaźni chrześcijańskiej, „Wrocławski Przegląd Teologiczny” 9(2001), s. 55-67.
  • Groń R.: Doktor Kościoła, w: M. Chmielewski (red.), Leksykon Duchowości Katolickiej, Kraków 2001, s. 197-199.
  • Groń R.: Fenomen doktora Kościoła w historycznym rozwoju, w: M. Chmielewski (red.), Duchowość na progu trzeciego tysiąclecia, Lublin 1999, s. 211-226.
  • Groń R.: Kazania Aelreda z Rievaulx, „Wrocławski Przegląd Teologiczny” 13(2005), s. 15-32.
  • Groń R.: Kult do Człowieczeństwa Chrystusa. Novum mistyki cysterskiej na przykładzie twórczości Aelreda z Rievaulx, w: J. Misiurek, J. M. Popławski, K. Burski (red.), „Homo orans V – Modlitwa uwielbienia”, Lublin 2004, s. 29-51.
  • Groń R.: Pisma duchowe Aelreda z Rievaulx, „Zeszyty Naukowe KUL” 49(2006), nr1(193), s. 47-78.
  • Groń R.: Porządek natury jako znak Bożej miłości u Aelreda z Rievaulx, „Cistercium − Mater Nostra” 1(2008), s. 115-122.
  • Groń R.: Przykłady „dobrej śmierci” u Aelreda z Rievaulx, „Vox Patrum” 25(2005), t. 48, s. 291-312.
  • Groń R.: Przykłady modlitwy przebłagalnej w duchowości cysterskiej. Studium na podstawie pism Aelreda z Rievaulx, w: J. Misiurek, J. M. Popławski, K. Burski (red.), „Homo orans VI − Modlitwa przebłagalna”, Lublin 2006, s. 141-162.
  • Groń R.: Śmierć Aelreda z Rievaulx. Między teorią a rzeczywistością, „Vox Patrum” 26(2006), t. 49, s. 195-207.
  • Groń R.: Spór o Aelreda. W poszukiwaniu prawdziwego oblicza Aelreda z Rievaulx, Kęty 2005.
  • Heaney C.: The concept of sabbath in Aelred's theology, „Hallel” 16(1988), s. 16-27.
  • Leclercq J.: The Spirituality of the Middle Ages, New York 1982.
  • Molleur J.: The Nation of the Three Sabbats in Aelred's `Mirror of Charity', CSQ 33(1998), s. 211-220.
  • Pennington B.: A Primer of the School of Love, „Citeaux” 31(1980), s. 93-104.
  • Pezzini D.: Il riposo come categoria della vita spirituale. – I tre sabati nello `Specchio della caritá' de Aelredo de Rievaulx, „Vita Consacrata” 36, 4(2000), s. 357-374 (polski przekład: Odpoczynek jako forma życia duchowego. – Trzy szabaty w `Zwierciadle miłości' Aelreda z Rievaulx, „Cistercium − Mater Nostra” 2(2008), s. 131-142).
  • Sommerfeldt J. R.: Aelred of Rievaulx. On Love and Order in the World and the Church, New York 2006.
  • Squire A.: Aelred of Rievaulx. A Study, London 1981.
  • SuguanSoler M.: La psicologia del amor en los cistercienses del siglo XII, Poblet 1992.
  • Valton E.: Docteur, w: Dictionnaire de théologie catholique, Paris 1911, kol. 1507.

Document Type

Publication order reference

Identifiers

YADDA identifier

bwmeta1.element.desklight-cec1da74-f337-4935-ad9d-75ce78e9e3b5
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.