By Paul Rorem

Born in Saxony in 1096, Hugh turned an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his existence, ultimately changing into the pinnacle of the college there. His writings conceal the entire variety of arts and sacred technology taught in his day. Paul Rorem bargains a easy creation to Hugh's theology, via a entire survey of his works. He argues that Hugh is healthier understood as a instructor of theology, and that his quite a few and sundry writings are most sensible preferred as a finished pedagogical software of theological schooling and non secular formation. Drawing his proof not just from Hugh's personal descriptions of his paintings yet from the earliest manuscript traditions of his writings, Rorem organizes and provides his corpus inside of a tri-part framework. Upon a starting place of educating within the liberal arts and heritage, a constitution of doctrine is outfitted up, that is eventually decorated with ethical formation. inside this scheme of association, Rorem treats each one of Hugh's significant works (and many minor ones) in its acceptable position, orienting the reader in short but adequately to its contents, in addition to its situation in Hugh's overarching application of theological pedagogy.

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Hugh of Saint Victor

Born in Saxony in 1096, Hugh grew to become an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his lifestyles, ultimately turning into the top of the varsity there. His writings hide the complete diversity of arts and sacred technology taught in his day. Paul Rorem deals a uncomplicated creation to Hugh's theology, via a finished survey of his works.

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5 Storing up such treasures means remembering them, by way of different compartments. ”6 The memory is aided by visualizing a place, like a line or a numbered list, for example, or where an item was on the page of the book, or where you were when you learned it. 7 Starting with the basics like memory means a solid foundation for all learning, as Hugh taps a long tradition of rhetorical training. His next paragraphs, the climax of the prologue, reveal that to Hugh the real foundation for all knowledge is the historical sense of biblical scripture.

Here and elsewhere, Hugh does not disparage the physical created world but affirms it, as seen more directly in his discussion of creation. The fourth part of philosophy is the logical, meaning grammar (with all its subdivisions, treated in another work) and argument, including dialectic and rhetoric. ”43 Hugh himself sums up all of this. Philosophy is divided into the theoretical, the practical, the mechanical, and the logical. The theoretical is divided into theology, physics, and mathematics; mathematics is divided into arithmetic, music, geometry, and astronomy.

Philosophy (love of Wisdom) encompassing all the arts, aiming at the repair of the divine image in us. Theoretical theology physics mathematics arithmetic music geometry astronomy Practical solitary private public Mechanical fabric making armament commerce agriculture hunting medicine theatrics Logical grammar dialectic rhetoric With twenty-some headings, the Victorine curriculum of secular writings was comprehensive and ambitious indeed. 45 28 foundations Hugh’s real concern is not merely to list works or authors but to shape or form the student-readers in the way of wisdom.

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