Ibid., 106–7.
30. In The Monastic Order in England, David Knowles observes that “from 1150 onwards an ever-increasing number of monks, and those the intellectual elite, owed their training to the schools, not to the cloister” (502). Notwithstanding the usefulness of Leclercq’s schema, we are continually, and rightly, reminded of the semi-permeability of the boundary between the medieval monastery and the non-monastic clerical world of the day.
31. Southern, The Making of the Middle Ages, 190.
32. Leclercq, The Love of Learning, 202.
33. Illich, In the Vineyard, 54–57; citation at 54.
34. Leclercq, The Love of Learning, 202; cf. Southern, The Making of the Middle Ages, 203.
35. Ibid., 72.
36. The most important literary roots of the monastic notion of compunctio are in the writings of St. Gregory the Great and receive a new infusion from St. Bernard. See ibid., 25–34, 67–68, passim.
37. Illich, In the Vineyard, 79. For a recent, lucid distillation of the work of Illich, Leclecq and others on the transition from monastic to scholastic reading, see Studzinski, Reading to Live, 12–17 and 140–76, especially 141–46, 149, 161–66, 172–76.
38. Ibid., 81.
39. Leclercq, The Love of Learning, 75.
40. Ibid., 77.
41. Ibid. The distinction between the living and the written concordance corresponds as well with Illich’s fascinating theory of the place of “alphabetic technologies” in the transition in medieval Europe from an essentially monastic to an essentially scholastic way of reading. Cf. especially the sixth chapter of Illich, In the Vineyard, 93–114.
42. Leclercq, The Love of Learning, 143.
43. Hubert, “Aspects du latin philosophique,” 227–31, cited by Leclercq, The Love of Learning, 142 n. 130. The previous brief citations are from the same passage in Leclercq.
44. Leclercq, The Love of Learning, 199.
45. Ibid., 200.
46. Ibid., 200–201.
47. Southern, The Making of the Middle Ages, 176.
48. Leclercq, The Love of Learning, 153.
49. Ibid., 153.
50. Ibid., 155.
51. Ibid.
52. Ibid. For Leclercq’s citation (J. de Ghellinck) see 185 n. 10.
53. Ibid., 158. As we shall see, the theme of the universality of friendship, with men and angels, in the glorified communion of saints, is one of the hallmarks of Aelred’s theological enterprise.
54. Ibid., 220.
55. Ibid., 167.
56. Ibid., 173.
57. Chenu, Introduction à l’étude, cited in Leclercq, The Love of Learning, 173.
58. Leclercq, The Love of Learning, 173.
59. Ibid., 182.
60. Southern, The Making of the Middle Ages, 191.
61. Leclercq, The Love of Learning, 182.
62. Cf. ibid., where Leclercq cites a work of Helinand of Froidmont as an example from the early thirteenth century.
63. Smalley, The Study of the Bible in the Middle Ages, xv.
64. Ibid.
65. Ibid., 2.
66. Ibid.
67. Ibid., 54.
68. In fact, it is Smalley’s thesis that only the Victorines, particularly in the person of Hugh, conceived of a comprehensive program of biblical scholarship informed by lectio divina, a program that might have realized a kind of via media between monasticism and scholasticism—precisely congruent with their hybridized form of religious life. We have already noted a similar conviction on the part of Ivan Illich. For all its grandeur, the program was ultimately destined for failure, as Smalley recounts in her trenchant chapter, “The Victorines” (58–85; see especially, 80).
69. Leclercq, The Love of Learning, 79–80.
70. Smalley, The Study of the Bible in the Middle Ages, 54.
71. Prior even to other ideological concerns, David Knowles suggests that the response to dialectics was determined by a fundamental divide between the monasteries’ otherworldly concerns
