Hervaeus von Déols: ein vergessener Paulusexeget des 12. Jhs
Although it is one of the most important of the so-called "monastic" commentaries of the 12th century, the Corpus Paulinum commentary by Hervaeus of Déols, which is readily available in the Patrologia Latina (volume 181), attracts hardly any scholarly attention. Hervaeus's exegesis cl...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brepols
2022
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| In: |
Revue bénédictine
Year: 2022, Volume: 132, Issue: 1, Pages: 101-133 |
| Standardized Subjects / Keyword chains: | B
Hervaeus, Burgidolensis 1080-1150
/ Pauline letters
/ Commentary
/ Exegesis
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| IxTheo Classification: | HC New Testament KAE Church history 900-1300; high Middle Ages KCA Monasticism; religious orders |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Summary: | Although it is one of the most important of the so-called "monastic" commentaries of the 12th century, the Corpus Paulinum commentary by Hervaeus of Déols, which is readily available in the Patrologia Latina (volume 181), attracts hardly any scholarly attention. Hervaeus's exegesis closely resembles that of Peter Lombard who also commented on the Pauline corpus. However, for several reasons the interdependence between these two commentaries is not easy to determine: (1) neither Hervaeus nor Peter adequately name their sources, (2) both make use of Patristic excerpts (especially from Augustine), collections of Patristic texts (Bede, Florus of Lyon, Alulfus of Tournai), and other Pauline commentaries (Haymo of Auxerre, Bruno the Carthusian, Anselm of Laon), and (3) both follow the regula fidei, drawing from the common theological knowledge and terminology of their time. The Hervean commentary generally makes liberal use of its sources, selecting, shortening, and transforming its sources to bring its own interpretation to the biblical text. Hervaeus shows great interest in historical and geographical details, extensively quotes Pseudo-Dionysius the Areopagite, and writes articulately, making use of examples, stories, and proverbs, demonstrating his role as teacher in a monastic school. What makes the commentary special is its "monastic" style; in many passages Hervaeus refers to monastic life, either criticizing or praising it. Moreover, Hervaeus’s exegesis is spiritual exegesis, using the biblical text to explain the Christian life as a way from the visible to the invisible world, the primacy of quaerere Deum, and the necessity of mortification. Finally, Hervaeus is not hesitant to include prayers in his exegesis. In sum, Hervaeus clearly lays out the intention of his commentary in its prologue: to lead to the contemplation of God. Study of the Hervean commentary leads to a deeper understanding of what is "monastic" medieval exegesis in regard to the Corpus Paulinum. |
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| ISSN: | 2295-9009 |
| Contains: | Enthalten in: Revue bénédictine
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| Persistent identifiers: | DOI: 10.1484/J.RB.5.130615 |