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The Theology of Achard of St. Victor

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The Theology of Achard of St. Victor Preaching Participation: The Theology of Achard of St. Victor Author: Nicole Reibe Persistent link: http://hdl.handle.net/2345/bc-ir:104539 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2015 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology PREACHING PARTICIPATION: THE THEOLOGY OF ACHARD OF ST. VICTOR A dissertation By NICOLE LEE REIBE Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2015 © Copyright by NICOLE LEE REIBE 2015 Title: Preaching Participation: The Theology of Achard of St. Victor Nicole Reibe Director: Boyd Taylor Coolman Abstract: 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. Preaching Participation: The Theology of Achard of St. Victor Table of Contents Chapter 1: Introduction 1. Achard of St. Victor: A Life in Summary 2. Achard of St. Victor’s Pedagogical Preaching 2.1. Medieval Memoria, Images, and Teaching: Context 2.2. Memory Imagination Practices at the Abbey of St. Victor 2.3. Achard’s Theology of Participation and Images 3. Chapter Divisions Chapter 2: Theological Anthropology 1. Theological Anthropology 2. Likeness to God 2.1. On the Distinction of Soul, Spirit, and Mind: Similarity to God 2.2. Recognizing Truth by Love and Understanding 2.3. Distinctions and their Trinitarian Resemblance 3. Theological Anthropology according to the Sermons 3.1. Reason 3.2. Will 3.3. The Flesh/Body 4. Original Order 5. Regions of Likeness 6. Conclusion Chapter 3: Sin 1. Introduction 2. The fall as Disordered Relationships 3. Moral Disorder 4. Structural Damage 5. Cognitive Disorder 6. Regions of Unlikeness 7. Conclusion: Babylon, Jerusalem, and Hope Chapter 4: Christ’s First Advent: Original Righteousness 1. Introduction 2. Christ’s Coming in the Flesh: The Incarnation 2.1. Trinitarian Action in the Incarnation 2.2. Scriptural Title of Son and Word 3. Christ’s Human Nature 3.1. Christ’s Knowledge 3.2. Christ’s Virtue i 3.3. The Brightness and Brightening of Christ’s Divine and Human Natures 4. Christ’s Work on Behalf of Humanity without the Cooperation of Humanity 4.1. The Price of Redemption 4.2. Original Righteousness 4.3. Christ as Exemplar 5. Conclusion Chapter 5: Pneumatological Advent: Actual Righteousness 1. Introduction 2. Ethics at the Abbey of St. Victor 3. Actual Righteousness and the Will 4. Images of Righteousness 4.1. Human Transfigurations 4.2. Regions of Likeness 4.3. Deserts of Desertion 5. Conclusion Chapter 6: Grace in the Group: Ecclesial Righteousness 1. Introduction 2. Images of the Church 2.1. The Church as Tent 2.2. The Church as Virgin 3. Ecclesial Righteousness: Confession and Eucharist 3.1. Confession 3.2. Eucharist 4. Responsibility within the Community 4.1. Preaching 4.2. Being an Example 5. Conclusion Chapter 7: Triple Interior Cathedral 1. Introduction 2. Building Model 2.1. People of Peace 3. House of Stone 3.1. Salvation History as the Relationship between Form and Material 3.2. Initial Sourcing of Stone 3.3. Actual Righteousness/Formation of Squares 4. House of Cedar 5. House of Gold 5.1. Indwelling 6. Conclusion ii Chapter 8: Christ’s Second Advent: Participation by Beatitude 1. Introduction 2. Achard’s Vision of the End 2.1. Christ’s Resurrection 2.2. Christ’s Second Advent/Second Coming 2.3. General Resurrection: A Focus on the Flesh 2.4. The Renewal of the World 3. Unity in Glory, Indwelling, and Fullness 4. Conclusion iii Chapter 1: Introduction and Overview 1: Achard of St. Victor- A life in summary Achard of St. Victor was a twelfth century Augustinian canon, who after entering the Abbey of St. Victor, was elected Abbot of St. Victor in 1155 and was then elevated to Bishop of Avranches in 1161. He was known to Henry II of England and to Pope Alexander III, but Achard has been overshadowed by other Victorine and twelfth-century masters. I propose that Achard should be included among the twelfth-century Parisian masters. This dissertation argues that Achard of St. Victor did not just leave history a collection of sermons, but he left a theology of participation, which engages the mind through images, while providing his audience with a practical vision of Christian virtue and spirituality. It is not known definitively when or from whence Achard originated, but according to Jean Châtillon, whose work I am deeply indebted to, there are two possible locations: England or Domfront in Normandy. According to a thirteenth century manuscript, the following four lines are dedicated to Achard: Huius oliva domus, Anglorum Gloria cleri, Jam dignus pridem celesti luce foveri, Felix Achardus florens etate senili, Presul Abricensis ex hoc signatur ovili.1 According to Châtillon, these lines could signify that Achard was either English in nationality or counted among English clergy. Within the tradition of English origin, Achard is associated with the house of Augustinian canons in Bridlington and is said to have received his earliest education there, yet Achard’s name is not mentioned in any of Bridlington’s records, which is surprising as a man who became bishop would likely be 1 As printed in Jean Châtillon, Théologie Spiritualité et Metaphysique dans l’oeuvre Oratoire d’Achard de Saint Victor, Paris: J. Vrin, 1969: 13. 1 included among the extant list of notable members.2 D’Alverny argues, to mixed results, in favor of Achard receiving an English education, possibly even as a student of St. Anselm of Canterbury in her article, “Achard de saint Victor, évêque d'Avranches - disciple de saint Anselme.”3 Another set of records places Achard’s relatives in Domfront. The Achard family was quite prominent in Domfront, according to a 1829 genealogy compiled by Benign Cherin tracing the Achard family to the eleventh-century, including a, Jean Achard, who “embraced the ecclesiastical state,” and successfully became abbot of St. Victor in Paris, then bishop of Avranches. The genealogy of Cherin then gives us a short biography of this prelate, “recommended by his birth, knowledge, and virtues.” It reminds us that he “enjoyed such high esteem with Henry II, King of England, Duke of Normandy, that the prince chose him in 1164 to be godfather to the daughter he had with Eleanor of Guyenne.”4 It reported a belief that it is “he who gave his name to Bourg-Achard, located on the road to Pouen in Pont-Audemer,” and says that “he died in 1172 and was buried in the Abbey of La Luzerne.”5 According to Châtillon, this genealogy was used by other nineteenth-century historians, but with reservations about the Achards mentioned in the eleventh through thirteenth centuries. Neither account provides conclusive evidence of Achard’s origin. The precise date of his arrival in Paris is also unknown, but it is routinely suggested that Achard might have studied under Hugh of St. Victor, which would place him in Paris before 1141. According to a thirteenth century Victorine chronicle, Achard 2Ibid, 15-28. 3 D'Alverny, M. -Th. “Achard de saint Victor, évêque d'Avranches - disciple de saint Anselme” Analecta Anselmiana, ed. F.S Schmitt (Frankfurt: Minerva, 1970) : 217-222 4 Eleanor of Guyenne is Eleanor of Aquitaine 5 Châtillon, 38. “Jean Achard, « embrassa l'état ecclésiastique », et devint successivement abbé de Saint- Victor de Paris, puis évêque d'Avranches. La généalogie de Chérin nous donne alors une courte biographie de ce prélat, « recommandable par sa naissance, son savoir et ses vertus ». Elle nous rappelle qu'il « jouissait d'une si grande considération auprès d'Henry II, Roi d'Angleterre, Duc de Normandie, que ce prince le choisit en 1164 pour être parrain de la fille qu'il eut d'Éléonore de Guyenne », rapporte une opinion selon laquelle c'est « lui qui donna son nom au Bourg-Achard, situé sur la route de Rouen à Pont- Audemer », et nous dit qu'« il mourut en 1172 et fut enterré à l'abbaye de La Luzerne ».” 2 was a disciple of Abbot Gilduin, which would place him in Paris before 1155.6 Despite the dearth of biographical details, the esteem in which his fellow canons held Achard is certain from his election to abbot of St.
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