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Aelred of Rievaulx (Medieval Studies)

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  1. Introduction
  2.  
  3. The most prominent of the Cistercian abbots of 12th-century England, Aelred of Rievaulx (b. 1110–d. 1167), also spelled Ailred or Æthelred, was a popular preacher and a prolific writer, leading the monks of his monastery and overseeing five daughter houses while offering guidance to the great men of his time and traveling and preaching in England and France. He is one of the most studied 12th-century Cistercians, remembered through his own works and from his influence on later writers. One of three sons and perhaps at least one daughter born to the wife of a priest of Saint Andrew’s Church in Hexham (Northumbria) and descended from generations of Anglo-Saxon priests, Aelred might well have followed the family tradition and become a married parish priest. But by the time he was born in 1110, the Church, increasingly shaped by the forces of Gregorian Reform, required sons of priests to take vows of celibacy as monks or canons before being admitted to holy orders. After some years of education, perhaps at Hexham or at Durham, where his great-grandfather and grandfather had been members of the cathedral chapter, Aelred spent ten years at the court of King David I of Scotland, serving David as dapifer or steward, presumably discerning whether he was called to a life at court or in religion. In 1134, apparently with David’s blessing, he left the court to become a monk at the new Cistercian monastery of Rievaulx, founded in Yorkshire in 1132 by monks from the French abbey of Clairvaux. The skills Aelred had gained from his service at court had prepared him well for responsibilities not usually assigned to young monks. In 1141 when William FitzHerbert, a relative of King Stephen, ascended to the see of York, Aelred represented the abbot of Rievaulx in a group of prelates traveling to Rome to appeal the appointment, bearing with them a letter from Bernard of Clairvaux. After they returned to England, Aelred became master of novices at Rievaulx; soon afterward, in 1142, he was named the founding abbot of Rievaulx’s second daughter house, St. Laurence of Revesby, named for the saint to whom the church on the site was dedicated. In 1147, the monks of Rievaulx elected Aelred their abbot. Over the next twenty years, a deep bond apparently developed between him and his community. Aelred frequently portrayed himself in his works as a teacher and a loving father, and Walter Daniel, author of the Vita Ailredi, confirmed that self-portrait. When Aelred died on 12 January 1167 (now his feast day), his community buried him in the Rievaulx chapter house next to William, their first abbot.
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  5. Historical and Monastic Context
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  7. Many competing forces shaped 12th-century England; the dynamism of its intellectual atmosphere has rightly caused the period to be known as the Twelfth-Century Renaissance. Monasticism was ubiquitous and powerful, and the Cistercian Order, which came to England as one of the new monastic orders that emerged in France at the end of the 11th century, spread rapidly there. Waddell 1999 contains the early documents of the Order, edited and translated, and Lekai 1989 provides a thorough study of Cistercian history and the spread of the Order. The active social role played by Cistercians on the continent and in England appears in Newman 1996, and Leclercq 1961 provides a classic study of monastic thought and culture. The range of monastic life in medieval England is the subject of Burton 1994. Two studies illuminate the early life of Rievaulx, with Burton 2007 persuasively proposing a relationship between Norman efforts to control the North of England and the founding of Rievaulx, and Jamroziak 2005 presenting a close study of the abbey’s history during the 12th century. The dramatic new developments in Christian spirituality around the time of the first millennium, freshly explored in Fulton 2002, reached powerful expression in Aelred’s spiritual works.
  8.  
  9. Burton, Janet E. Monastic and Religious Orders in Britain, 1000–1300. Cambridge Medieval Textbooks. Cambridge, UK: Cambridge University Press, 1994.
  10. DOI: 10.1017/CBO9781139170109Save Citation »Export Citation »E-mail Citation »
  11. A reliable overview of monasticism in Britain from before the Conquest through the end of the 12th century. Does not focus specifically on Aelred or the Cistercians, but material on both appears throughout the text. Intended for undergraduates.
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  13. Burton, Pierre-André. “The Beginnings of Cistercian Expansion in England: The Socio-Historical Context of the Foundation of Rievaulx (1132).” Cistercian Studies Quarterly 42.2 (2007): 151–182.
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  15. An English translation of the first part of “Aux origines de l’expansion anglaise de Cîteaux: La fondation de Rievaulx et la conversion d’Aelred: 1128–1134 (I–II),” Collectanea cisterciensia 61.3 (1999): 186–214, 248–290. Innovative in linking the Cistercians’ coming to England to the Normanizing efforts of Henry I. Particularly effective in its close reading of Bernard’s Letter 92, to Henry.
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  17. Fulton, Rachel. From Judgment to Passion: Devotion to Christ and the Virgin Mary, 800–1200. New York: Columbia University Press, 2002.
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  19. The fullest and most insightful study of changes in medieval patterns of spirituality in Aelred’s period. Compellingly looks to the unfulfilled popular expectation that the world would end in 1000 to explain the subsequent growth in compassion for the suffering Jesus, with Anselm as a pivotal influence.
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  21. Jamroziak, Emilia. Rievaulx Abbey and Its Social Context, 1132–1300: Memory, Locality, and Networks. Medieval Church Studies 8. Turnhout, Belgium: Brepols, 2005.
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  23. The only study of the Rievaulx cartulary and its records, examining its structure and content and on that basis analyzing interactions between the monastery and the world outside, with particular attention to its benefactors. Valuable for its situating of Aelred’s abbacy.
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  25. Leclercq, Jean. The Love of Learning and the Desire for God. Translated by Catharine Misrahi. New York: Fordham University Press, 1961.
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  27. This fundamental and readable study considers the origins of monastic culture and the dominant influence of Saint Benedict and Saint Gregory the Great. Leclercq’s distinction between monastic theology and scholastic theology was a cornerstone for medieval studies in the late 20th century. Originally a series of lectures for young monks.
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  29. Lekai, Louis J. The Cistercians: Ideals and Reality. 2d ed. Kent, OH: Kent State University Press, 1989.
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  31. The essential book on the origins and development of Cistercian monasticism from the 11th through the 20th centuries, with lengthy bibliographical notes and an extensive Index. Includes early Cistercian documents, statistical tables, twelve historical maps, and numerous photographs of Cistercian monasteries.
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  33. Newman, Martha. The Boundaries of Charity: Cistercian Culture and Ecclesiastical Reform, 1098–1180. Stanford, CA: Stanford University Press, 1996.
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  35. Studies Cistercian monasticism as a social and historical phenomenon, examining the roles played in Europe by the first Cistercians. Shows their political activities as emerging from fundamental monastic concerns and directed toward creating a new culture and preserving it within a changing society (see also Political Writing).
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  37. Waddell, Chrysogonus, ed. Narrative and Legislative Texts from Early Cîteaux. Brecht, Belgium: Cîteaux-Commentarii Cistercienses, 1999.
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  39. The earliest texts of the Cistercian Order, which governed life at Rievaulx during Aelred’s abbacy, including Exordium Cistercii, Summa Cartae Caritatis, and Capitula, in Latin and English. An extended introduction about the texts’ origins, significance, and dating, thorough notes, and an extensive bibliography. Invaluable for knowledge about Cistercian history and life.
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  41. Reference Works and Bibliographies
  42.  
  43. Entries on Aelred’s life and works appear in most reference works on the Middle Ages, with important overviews in Le Bail 1937, Hoste 2003, and Bell 2004. Two print bibliographies catalog Aelred’s works, manuscripts, and scholarly studies, with Burton 1997 continuing the work of Hoste 1962. Two online bibliographies of Cistercian history and authors, Aelred of Rievaulx and Cistopedia, list Aelred’s works and studies in a number of languages. Bell 1992 lists manuscripts and works in Cistercian libraries in Britain, showing what Aelred may have read and which of his works were available to other monks.
  44.  
  45. “Aelred of Rievaulx, St.” In History of the Order. Edited by Kathleen O’Neill.
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  47. The Aelredian portion of an online bibliography devoted to the origins and development of the Cistercian Order of the Strict Observance. Lists translations and studies of Aelred’s works in various languages.
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  49. Bell, David N. An Index of Authors and Works in Cistercian Libraries in Great Britain. Cistercian Studies Series 130. Kalamazoo, MI: Cistercian, 1992.
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  51. Five indices to manuscript works in Cistercian libraries: works by author, anonymous works, works by library, titles of anonymous works, and incipits. Appendix of printed books known to have been in the abbeys. A valuable scholarly resource, revealing which classical, patristic, and medieval authors and works were known to English Cistercians.
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  53. Bell, David N. “Ailred [Aelred, Æthelred] of Rievaulx (1110–1167).” In Oxford Dictionary of National Biography. Vol. 1. Edited by H. C. G. Matthew and Brian Harrison, 491–493. Oxford: Oxford University Press, 2004.
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  55. A succinct, accurate, and readable introduction to Aelred’s life and works with a compact bibliography. Useful for undergraduates. Available online by subscription.
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  57. Burton, Pierre-André. Bibliotheca Aelrediana Secunda: Une Bibliographie Cumulative (1962–1996). Textes et Études du Moyen Âge 7. Louvain-la-Neuve, Belgium: Fédération Internationale des Instituts d’Études Médiévales, 1997.
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  59. Begins where Hoste 1962 leaves off, listing translations of Aelred’s works, published books, chapters, and articles, and unpublished dissertations and conference papers, in English, French, German, and Spanish. A vital resource for Aelredian scholarship.
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  61. Cistopedia. Edited by Meinrad Tomann and Timothy Kelly.
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  63. A database of Cistercian materials created jointly by the Cistercian Order and the Order of Cistercians of the Strict Observance, in six languages, including numerous citations of studies of Aelred and his works.
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  65. Hoste, Anselm. Bibliotheca Aelrediana: A Survey of the Manuscripts, Old Catalogues, Editions and Studies Concerning St. Aelred of Rievaulx. Instrumenta Patristica 2. The Hague: Nijhoff, 1962.
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  67. The first Aelredian bibliography, listing manuscripts of Aelred’s works as well as editions, translations, and studies published before 1962. The tentative dates assigned to Aelred’s life and works are still generally accepted.
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  69. Hoste, Anselm. “Aelred (Ailred), St.” In The New Catholic Encyclopedia. 2d ed. Vol. 1. Edited by Berard L. Marthaler, 137–138. Detroit: Thomson Gale, 2003.
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  71. A useful overview of Aelred’s life and spiritual works, with a cursory glance at the historical works. Considers Aelred’s personality and writing style, mentions the influence of his spiritual works on subsequent traditions of Christian spirituality, and briefly discusses the manuscript history of his works.
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  73. Le Bail, Anselme. “Aelred de Rievaulx.” In Dictionnaire de spiritualité ascétique et mystique, doctrine et histoire. Vol. 1. Edited by Marcel Viller, Charles Baumgartner, and André Rayez 225–234. Paris: Beauchesne, 1937.
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  75. A lengthy overview in French of Aelred’s life and his works, with a brief analysis of most of his spiritual works and a listing of the historical works. Pays particular attention to core spiritual doctrines in his works. Calls Aelred the doctor of spiritual love. The only reliable essay among the older encyclopedic entries on Aelred.
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  77. Journals
  78.  
  79. Scholarly articles about Aelred and his works as well as reviews of related books appear regularly in five Cistercian journals. Analecta Cisterciensia is published by the Cistercian Order; the Order of Cistercians of the Strict Observance publishes Cistercian Studies Quarterly, Cistercium: Revista Cisterciense, Cîteaux: Commentarii Cistercienses, and Collectanea Cisterciensia.
  80.  
  81. Analecta Cisterciensia. 1945–.
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  83. A distinguished monastic journal publishing articles on Cistercian subjects and authors, mostly in German, French, and English.
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  85. Cistercian Studies Quarterly. 1966–.
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  87. An international quarterly English-language review of the Christian monastic and contemplative tradition, with book reviews and annual and ten-year indices. Frequent articles on 12th-century Cistercian thought and on Aelred.
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  89. Cistercium: Revista Cisterciense. 1949–.
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  91. The Spanish-language journal of Cistercian history, art, and spirituality, published three times a year, with articles on Cistercian writers and thought from the early period to the present day and with book reviews.
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  93. Cîteaux: Commentarii Cistercienses. 1959–.
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  95. A quarterly journal with articles from all periods of Cistercian history in a variety of languages, with a particular focus on archeology and Cistercian sites. Each article followed by a summary in French, English, and German. Also includes book reviews and short communications.
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  97. Collectanea Cisterciensia. 1965–.
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  99. The French-language Cistercian journal, with studies and occasional translations of brief works by medieval Cistercian writers, including Aelred. Includes reviews of recent books and articles on Cistercian subjects in languages other than French.
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  101. Life
  102.  
  103. Most contemporary scholarship on Aelred’s life depends on the Vita Ailredi Rievallensis by Walter Daniel, a monk at Rievaulx who was apparently Aelred’s secretary and infirmarian (Daniel 1950). Larger biographical studies are few, long rendered unnecessary by the magisterial work of Aelred Squire, who synthesized Walter’s biographical portrait with documentary sources into a perceptive commentary on Aelred’s life and works (Squire 1981). Burton 2010 supplements Squire’s work with a far-reaching biography in French, incorporating material from his earlier close studies of Aelred’s works and focusing on his spiritual development and the significance of his public role. Studies focusing on particular aspects of Aelred’s historical context, life, and influence complement these larger works. The cultural context of Aelred’s life is the subject of Squire 1960 and Verger 2011, and the historical forces that contributed to his monastic conversion are explored in Dutton 1990. Knowles 1976 sets Aelred’s life as a monk within the context of English monasticism, and Grill 1967 considers Aelred’s role in effecting the papal election of Alexander III.
  104.  
  105. Burton, Pierre-André. Aelred de Rievaulx (1110–1167): De l’homme éclaté à l’être unifié; Essai de biographie existentielle et spirituelle. Paris: Cerf, 2010.
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  107. Frames Aelred’s life between the 1066 Norman Conquest and his death in 1167, considering his human and spiritual foundations, formation and first responsibilities, great pastoral responsibilities, and spiritual maturity. Moves from Aelred’s faith to the significance of his works offering direction to King Henry II. Essential historical and theological study. No English translation. See also the Spiritual Works and Political Writing.
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  109. Daniel, Walter. Vita Ailredi Abbatis Rievall’ = The Life of Ailred of Rievaulx. Edited and translated by Maurice Powicke. Oxford: Clarendon, 1950.
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  111. Concentrates on the last ten years of Aelred’s life, emphasizing his spiritual and monastic experience. A hagiographical work of commemoration and admiration, defending Aelred against anticipated criticism; followed by the Epistola ad Mauricio. Powicke’s translation was published as The Life of Aelred of Rievaulx (Kalamazoo, MI: Cistercian, 1994).
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  113. Dutton, Marsha L. “The Conversion and Vocation of Aelred of Rievaulx: A Historical Hypothesis.” In England in the Twelfth Century: Proceedings of the 1988 Harlaxton Symposium. Edited by Daniel Williams, 31–49. Woodbridge, UK: Boydell, 1990.
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  115. A historical contextualization of Aelred’s early life and conversion to monastic life. Considers the influences that led Aelred to spend ten years of his youth at King David’s court in Scotland and then to take up monastic life at Rievaulx.
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  117. Grill, Leopold. “Das Wirken des Abtes Aelred von Rievaulx für Papst Alexander III. bei König Heinrich II. von England.” Cîteaux: Commentarii Cistercienses 18 (1967): 370–384.
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  119. Presents the historical evidence supporting the 14th-century claim that Aelred exercised decisive influence on Henry II’s decision to support the papal claim of Alexander III. In German; no English translation.
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  121. Knowles, David. The Monastic Order in England: A History of Its Development from the Times of St. Dunstan to the Fourth Lateran Council, 940–1216. 2d ed. Cambridge, UK: Cambridge University Press, 1976.
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  123. Sections 4 and 5 of this massive study consider the years 1100–1135, focusing on English monasteries and on the new monastic orders of the 12th century, devoting three chapters to Cîteaux and to the Cistercians in England. Aelred receives particular attention both as a new arrival at Rievaulx and as abbot there.
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  125. Squire, Aelred. “Historical Factors in the Formation of Aelred of Rievaulx.” Collectanea Cisterciensia 22 (1960): 262–282.
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  127. A consideration of Aelred’s familial and educational influences as the context for his historical works. Particularly useful in its discussion of other 12th-century monastic historians. Contains the letter from Laurence of Durham to Aelred calling him “dispenser to the king.”
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  129. Squire, Aelred. Aelred of Rievaulx: A Study. Cistercian Studies Series 50. Kalamazoo, MI: Cistercian, 1981.
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  131. The beginning place for all students of Aelred’s life and works, contextualized by the history of 12th-century England. Moves chronologically, at each point incorporating Walter Daniel’s views on Aelred’s life (Daniel 1950) as well as historical information and an examination of Aelred’s works.
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  133. Verger, Jacques. “Aelred en son temps: Le contexte historique, culturel et religieux du XIIe siècle.” In Intentio cordis: Temps, histoire, mémoire chez Aelred de Rievaulx; Actes du Colloque International à l’occasion du IXe Centenaire (1110–2010) de la naissance d’Aelred de Rievaulx. Edited by Sophie Vaujour and Pierre-André Burton, 27–37. Collectanea Cisterciensia 73.1. Forges, Belgium: Cisterciensia, 2011.
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  135. A brief overview in French of Aelred’s life contextualized within 12th-century England, with attention to the various influences of Anglo-Saxon history, Norman domination, and Scottish interactions as well as church reform, new monasticism, and cultural dynamism. Not available in English.
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  137. Sexuality
  138.  
  139. Toward the end of the 20th century several scholars of gay history reported that the spiritual works by Aelred showed him to have been gay. A scholarly debate on the subject ensued among those supporting that position, as seen in Boswell 1980, Russell 1982, and McGuire 1994, and those seeking to refute it, as in Yohe 1995. Summary overviews of the debate with analysis of the various positions appear in Burton 1996 and Groń 2005. Jaeger 1999 and Boquet 2005 argue that the proponents’ position emerged from a post-Freudian projection onto medieval texts portraying virtuous love between men.
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  141. Boquet, Damien. L’ordre de l’affect au Moyen Âge: Autour de l’anthropologie Affective d’Aelred de Rievaulx. Caen, France: Centre de recherches archéologiques et médiévales, 2005.
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  143. One chapter on friendship, with the most intellectually helpful discussion of the question of Aelred’s sexuality. Gives history of relevant scholarship; cites Jaeger 1999 on medieval friendships grounded in virtue as a way of resolving the issue. A long but readable French study, not available in English. See also Scholarship and the Spiritual Works.
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  145. Boswell, John. Christianity, Social Tolerance, and Homosexuality. Chicago: University of Chicago Press, 1980.
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  147. The work that initiated the public question of Aelred’s sexual orientation. Says Aelred was gay and governed by sexual attraction to men, with passages from his works of spiritual guidance offered as evidence. Footnoted quotations of source texts in original languages sometimes conflict with English translations in the body.
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  149. Burton, Pierre-André. “Aelred face à l’histoire et à ses historiens.” Collectanea Cisterciensia 58 (1996): 161–193.
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  151. A survey of late-20th-century historical studies of Aelred, beginning with an overview of treatments of his life, his conversion, and his work as a historian. The second portion analyzes several works on the question of Aelred’s sexuality but takes no independent position.
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  153. Groń, Ryszard. “Spór o Aelreda”: W poszukiwaniu prawdziwego oblicza Aelreda z Rievaulx. Kety, Poland: Antyk, 2005.
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  155. An overview in Polish of the principal voices in the debate over Aelred’s sexual orientation. Concludes with an English summary of the work and an English translation of the preface. The bibliography contains a number of non-English works on the sexual question.
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  157. Jaeger, C.Stephen. Ennobling Love: In Search of a Lost Sensibility. Philadelphia: University of Pennsylvania Press, 1999.
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  159. An insightful study of the kind of medieval love that was a source of honor, linking people in virtue. Interprets passages in Aelred sometimes read as referring to erotic love as defining a friendship that ennobles the friends, a love grounded in virtue and discipline and serving as a foretaste of the love of Christ.
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  161. McGuire, Brian Patrick. “Sexual Awareness and Identity in Aelred of Rievaulx.” American Benedictine Review 45 (1994): 184–226.
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  163. Intended to refute criticisms of the portrait of Aelred in Boswell 1980. Assumes that Aelred was sexually drawn to men and entered monastic life to resist sexual temptation, thereafter maintaining his vow of chastity.
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  165. Russell, Kenneth C. “Aelred, the Gay Abbot of Rievaulx.” Studia Mystica 5.4 (1982): 51–64.
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  167. Argues that as a gay man Aelred was especially sensitive to the needs of his monks and was therefore a particularly kind and supportive abbot to the monks of Rievaulx, concerned not with questions of sexuality but with the right ordering of human love toward God and one’s neighbor.
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  169. Yohe, Katherine TePas. “Aelred’s Guidelines for Physical Attractions.” Cîteaux 46 (1995): 339–351.
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  171. Rejects the position that Aelred was gay and argues that he would have consciously excluded any homoerotic element from spiritual friendships. Bases this position on an examination of Aelred’s teaching on physical attachment, noting that he allows such feelings toward people of virtue but urges shunning such feelings when they lead toward vice.
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  173. Works
  174.  
  175. At his death Aelred left thirteen treatises, six on spiritual themes and seven, known as his historical works, about the history, political life, and sanctity of the people of England. These works vary not only in subject and genre but also in literary form. He often wrote in the first person, incorporating Augustine’s confessional style and ostensibly autobiographical anecdotes. This approach implies a personal transparency that is particularly strong in his late Oratio pastoralis, which incorporates a devotional voice familiar from the works of Anselm of Canterbury, Jean de Fécamp, and William of Saint-Thierry. In other works (e.g., Speculum caritatis and De spiritali amicitia), he effectively used Ciceronian dialog to draw his audiences into the argument, portraying participants as monks in conversation with their novice master or abbot. In addition to his treatises, a large number of chapter talks and sermons survive in manuscripts in England and France. They reveal him as a caring teacher and monastic father, rich in psychological insight, wit, and devotion to his community. Aelred was apparently also an active correspondent, writing frequently to important figures in both the church and the world outside the church. Most of his letters have now disappeared, however, leaving only those few that serve as prefaces to some of his works.
  176.  
  177. Printed Editions
  178.  
  179. A critical edition of Aelred’s spiritual works appeared over forty years ago in Aelred 1971. A new edition of Oratio pastoralis appeared in Aelred 2008. Three volumes of the critical edition of his chapter discourses (sermons) have appeared, in Aelred 1989–2012. A critical edition of his homilies on Isaiah 13–16 also exists in Aelred 2005. Although the historical or narrative works still lack modern critical editions, they are available in Aelred 1855, Aelred 1864, Aelred 1886, and Aelred 1889.
  180.  
  181. Aelred of Rievaulx. Beati Aelredi Abbatis Rievallensis Opera Omnia. Edited by J.-P. Migne, 209–796. Patrologia Latina 195. Paris: Migne, 1855.
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  183. Twenty-five of Aelred’s liturgical sermons, thirty-one sermons De oneribus propheticis Isaiae, two spiritual works, and all but two of the narrative or historical works. The version of Lamentatio Davidis regis Scotorum incorporated at the beginning of Genealogia regum Anglorum is a much-abbreviated version of the manuscript version.
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  185. Aelred of Rievaulx. “De sancti ecclesiæ Haugustaldensis.” In The Priory of Hexham: Its Chroniclers, Endowments, and Annals. Vol. 1. Edited by James Raine, 173–203. Surtees Society 44. Durham, UK: Andrews, 1864.
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  187. The only edition of this work, with a thorough introduction and notes, followed by brief texts (“Anecdota”) bearing on Aelred’s treatise, including additional miracles of the Hexham saints. Contains a lengthy historical survey of Hexham and of the church of Saint Andrew in Hexham, as well as historical works by two 12th-century Hexham priors. See also Hagiographical Writing.
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  189. Aelred of Rievaulx. “Relatio Venerabilis Aelredi, Abbatis Rievallensis, de Standardo.” In Chronicles of the Reigns of Stephen, Henry II, and Richard I. Vol. 3. Edited by Richard Howlett, 179–199. Rolls Series, No. 82. London: Longman, 1886.
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  191. A largely accurate edition of Aelred’s Relatio de Standardo based on a 12th-century Rievaulx manuscript now in the York Minster Library, the best of the three surviving manuscript versions. The volume includes seven other 12th-century monastic chronicles.
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  193. Aelred of Rievaulx. “Vita Niniani.” In Pinkerton’s Lives of the Scottish Saints. Vol. 1. Edited. by W. M. Metcalfe, 9–47. Paisley, UK: Gardner, 1889.
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  195. See also “Eulogium Davidis Regis Scotorum” (Vol. 2, pp. 269–285). A reprint of Johannes Pinkerton’s 1789 first edition of these two works. The text of the Eulogium Davidis is the complete manuscript version. Includes the Office for the Feast of Saint Ninian, lives of Saint Columba, Saint Kentigern, and Saint Margaret of Scotland.
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  197. Aelred of Rievaulx. Opera ascetica. Vol. 1 of Aelredi Rievallensis Opera Omnia. Edited by Anselm Hoste and C. H. Talbot. Corpus Christianorum, Continuatio Mediaevalis 1. Turnhout, Belgium: Brepols, 1971.
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  199. Critical editions of Aelred’s six known spiritual works plus a sermon “De dilectione Dei” and medieval compendia of Speculum caritatis and De spiritali amicitia.
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  201. Aelred of Rievaulx. Aelredi Rievallensis Sermones I–XLVI : Collectio Claraevallensis prima et secunda. Vol. 2 of Aelredi Rievallensis Opera Omnia. Edited by Gaetano Raciti. Corpus Christianorum, Continuatio Mediaevalis 2A–C. Turnhout, Belgium: Brepols, 1989–2012.
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  203. Critical editions of Aelred’s liturgical sermons, with introductions explaining the manuscript sources, editorial goals and method, and scriptural and authorial indexes.
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  205. Aelred of Rievaulx. Homeliae de oneribus propheticis Isaiae. Vol. 5 of Aelredi Rievallensis Opera Omnia. Edited by Gaetano Raciti. Corpus Christianorum, Continuatio Mediaevalis 2D. Turnhout, Belgium: Brepols, 2005.
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  207. The critical edition of Aelred’s thirty-one homilies on Isaiah 13–16, preceded by his dedicatory epistle to Gilbert Foliot, bishop of London, and a homily for the first Sunday of Advent that anticipates the homilies. Raciti’s introduction discusses the popularity and wide dispersion of the work, with thirty manuscripts surviving in England, France, and Germany.
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  209. Aelred of Rievaulx. For Your Own People: Aelred of Rievaulx’s Pastoral Prayer. Edited by Marsha L. Dutton. Translated by Mark DelCogliano. Cistercian Fathers Series 73. Kalamazoo, MI: Cistercian, 2008.
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  211. A critical edition of Aelred’s Oratio pastoralis with a facing-page English translation. The introduction calls attention to the speaker’s central concern for the monks for whom he is the shepherd and notes its echoes of the Rule of Saint Benedict, Anselm, and Jean de Fécamp. With textual notes, a bibliography, and four indexes.
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  213. English Translations
  214.  
  215. All of Aelred’s treatises and a few of his sermons have been translated into English. Most of the spiritual treatises have appeared individually in Aelred 1981, Aelred 1990, Aelred 2008, and Aelred 2010, with three of the shorter ones grouped in Aelred 1995. Aelred 2001 contains English versions of twenty-eight of the liturgical sermons, and English translations of all seven historical works are in Aelred 2005 and Aelred 2006.
  216.  
  217. Aelred of Rievaulx. Dialogue on the Soul. Translated by C. H. Talbot. Cistercian Fathers Series 22. Kalamazoo, MI: Cistercian, 1981.
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  219. Translation of one of Aelred’s last works, De anima, with an introduction, brief bibliography, and general index.
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  221. Aelred of Rievaulx. Mirror of Charity. Translated by Elizabeth Connor. Cistercian Fathers Series 17. Kalamazoo, MI: Cistercian, 1990.
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  223. English translation of Speculum caritatis preceded by a letter from Bernard of Clairvaux and by Aelred’s Prologue. Charles Dumont’s introduction evaluates the dating of Speculum with particular attention to the two prefatory letters and the “literary artifice” that characterizes them.
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  225. Aelred of Rievaulx. Treatises and the Pastoral Prayer. 3d ed. Cistercian Fathers Series 2. Kalamazoo, MI: Cistercian, 1995.
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  227. English translations of De Jesu puero duodenni, De institutione inclusarum, and Oratio pastoralis, with a brief preface by the great monastic historian David Knowles. Notes give biblical references and general commentary. A select bibliography and an analytic index. Translators not identified.
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  229. Aelred of Rievaulx. The Liturgical Sermons: The First Clairvaux Collection. Translated by Theodore Berkeley and M. Basil Pennington. Cistercian Fathers Series 58. Kalamazoo, MI: Cistercian, 2001.
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  231. English translations of twenty-eight of Aelred’s chapter talks, those edited in the first volume of Aelred 1989–2012 in Corpus Christianorum 2A (cited under Printed Editions), with a helpful introduction and notes to biblical and patristic sources.
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  233. Aelred of Rievaulx. The Historical Works. Edited by Marsha L. Dutton. Translated by Jane Patricia Freeland. Cistercian Fathers Series 56. Kalamazoo, MI: Cistercian, 2005.
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  235. English translations of Aelred’s Lamentatio Davidis regis Scotorum, Genealogia regum Anglorum, Relatio de Standardo, and De vita Sancti Edwardi, rex et confessoris, with an introduction, textual notes, four indexes, and a bibliography. The first three works are here translated into English for the first time.
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  237. Aelred of Rievaulx. Lives of the Northern Saints. Edited by Marsha L. Dutton Translated by Jane Patricia Freeland. Cistercian Fathers Series 71. Kalamazoo, MI: Cistercian, 2006.
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  239. English translations of Aelred’s Vita S. Niniani, De sanctis Haugustaldensis, and De quoddam miraculo mirabili, with an introduction discussing the works and their manuscripts, textual notes, four indexes, and a bibliography. The first English translation of De sanctis Haugustaldensis.
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  241. Aelred of Rievaulx. For Your Own People: Aelred of Rievaulx’s Pastoral Prayer. Edited by Marsha L. Dutton. Translated by Mark DelCogliano. Cistercian Fathers Series 73. Kalamazoo, MI: Cistercian, 2008.
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  243. English translation alongside a critical edition of the work; includes an introduction, notes, and four indexes to the Latin text.
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  245. Aelred of Rievaulx. Spiritual Friendship. Edited by Marsha L. Dutton. Translated by Lawrence C. Braceland. Cistercian Fathers Series 5. Collegeville, MN: Cistercian, 2010.
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  247. English translation of De spiritali amicitia with source notes, Bibliography, and four indices. Introduction studies the fictional frame of the dialog and the roles of its four participants.
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  249. Scholarship
  250.  
  251. Several significant volumes devoted to Aelred and his works have appeared over the past fifty years. S. Aelred de Rievaulx: Le Miroir de la Charité and Vaujour and Burton 2011 emerged from monastic colloquia. Dumont 1996 contains ten articles in French by Charles Dumont, the first scholar to translate many of Aelred’s works into French and to write extensively about Aelred’s life and works. Several scholars have offered a unified understanding of Aelred’s thought, with Sommerfeldt 2005 and Sommerfeldt 2006 providing synthetic overviews and Dietz 2012 persuasively proposing ambiguity as the hermeneutical key to Aelred’s works. Aelred’s central spiritual and theological themes occupy two long French studies: Boquet 2005 considers the 12th-century use of affectus (emotional attachment) especially as seen in Aelred’s works, and Nouzille 1999 identifies the Incarnation as the core of Aelred’s sermons, making them important for all Christians.
  252.  
  253. Boquet, Damien. L’ordre de l’affect au Moyen Âge: Autour de l’anthropologie affective d’Aelred de Rievaulx. Caen, France: Centre de recherches archéologiques et médiévales, 2005.
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  255. An examination of the place of emotional attachment (affectus) in medieval thought. Shows the centrality of affectus in Aelred’s works and throughout 12th-century spiritual writing. Particularly valuable for its philosophical and theological insights; intended for scholars. In French; no English translation. See also Sexuality and The Spiritual Works.
  256. Find this resource:
  257. Dietz, Elias. “Ambivalence Well Considered: An Interpretive Key to the Whole of Ælred’s Works.” Cistercian Studies Quarterly 47.1 (2012): 71–85.
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  259. Examines the reconciliation in Aelred’s work of the complexities of human life in a unified vision, his theology of history linked with moral understanding. Notes the three spheres of influence within which Aelred spent his life as probable sources for his concern with human complexity. Valuable introduction to Aelred’s thought for students and for scholars.
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  261. Dumont, Charles. Une éducation du cœur: La spiritualité de saint Bernard et de saint Aelred. Pain de Cîteaux, Série 3, 10. Oka, Canada: Abbaye cistercienne Notre-Dame-du-Lac, 1996.
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  263. Some of Dumont’s most important articles on the spirituality of Bernard of Clairvaux and of Aelred, four of which had previously appeared in English (citations to the English versions appear in the book). Five of the ten Aelredian articles concern monastic community and De spiritali amicitia.
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  265. Nouzille, Philippe. Expérience de Dieu et Théologie Monastique au XIIe Siècle: Étude sur les sermons d’Aelred de Rievaulx. Paris: Cerf, 1999.
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  267. A study of Aelred’s sermons declaring their great theme to be lived Christianity. Says that what has been called monastic theology in the sermons is truly baptismal theology, as the Incarnation is the center of Christian faith for monks and nonmonks alike. A brilliant study in difficult French; not available in English. See also Secular Life and Moral Teaching and Chapter Talks/Sermons.
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  269. Sommerfeldt, John R. Aelred of Rievaulx: Pursuing Perfect Happiness. Mahwah, NJ: Newman, 2005.
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  271. An overview of Aelred’s anthropology and ontology showing that God created human nature as good and leads humans to the happiness of which they are capable. Concludes that as humility perfects the intellect, so love for self, others, and God perfects the will. Many Aelredian quotations. Useful for students.
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  273. S. Aelred de Rievaulx: Le Miroir de la Charité: Journées d’Études—Abbaye de Scourmont (5–9 octobre 1992). Collectanea Cisterciensia 55.1–2. Fleurus, Belgium: Cisterciensia, 1993.
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  275. Seventeen papers from an international colloquium at the Cistercian Abbey of Scourmont, organized by Fr. Charles Dumont, celebrating the appearance of the French translation of Speculum caritatis. Mostly studies of that work.
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  277. Sommerfeldt, John R. Aelred of Rievaulx: On Love and Order in the World and the Church. Mahwah, NJ: Newman, 2006.
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  279. Examines Aelred’s teaching on the world and God’s ordering of it. Begins with Aelred’s cosmology and anthropology, including the disorder brought by sin and the reordering of the world by grace. Explores the various orders of society, church, and monasticism through lay leaders. Many Aelredian quotations. Useful for students. See also Secular Life and Moral Teaching.
  280. Find this resource:
  281. Vaujour, Sophie, and Pierre-André Burton, eds. Intentio cordis: Temps, histoire, mémoire chez Aelred de Rievaulx; Actes du Colloque International à l’occasion du IXe Centenaire (1110–2010) de la naissance d’Aelred de Rievaulx. Collectanea Cisterciensia 73.1. Forges, Belgium: Cisterciensia, 2011.
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  283. This collection offers papers presented in honor of the nonacentenary of Aelred’s birth, with discussions of Aelred’s life and historical context as well as analysis of individual works and their themes. Indexes of names and citations of Aelred’s works and a rich bibliography, including the French translations of Aelred’s works. All articles in French.
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  285. Aelred’s Sources
  286.  
  287. Although the introductions to most published translations of Aelred’s works discuss the sources and influences of those specific works, no general study of Aelred’s sources exists. Haseldine 1996 analyzes Aelred’s use of Cicero in De spiritali amicitia, and Courcelle 1957 demonstrates the frequency of borrowings from Augustine in Aelred’s spiritual works. Fiske 1955 shows Aelred’s debt not only to Cicero and Augustine but also to Ambrose, and Raciti 1967 examines how Aelred used and rethought the works of earlier authors. MacQueen 1990 examines Aelred’s use of the Miracula Niniani, Yohe 2003 his transformation of Osbert of Clare’s Vita Edwardi, Dutton 2004 his borrowing from Bede in the historical works, and Cain 2010 his use of a passage from Jerome.
  288.  
  289. Cain, Andrew. “Aelred of Rievaulx and Jerome’s Commentary on Galatians.” Cistercian Studies Quarterly 45.1 (2010): 3–6.
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  291. The only article to demonstrate Aelred’s familiarity with Jerome’s Commentary, comparing Aelred’s presentation of two hypothetical men in Book 3 of Speculum caritatis to a passage in Book 3 of Jerome’s Commentary. The brief article is followed (pp. 7–11) by the Aelredian passage in question, in its argumentative context.
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  293. Courcelle, Pierre. “Aelred de Rievaulx à l’école des ‘Confessions.’” Revue des Études Augustiniennes 3 (1957): 163–174.
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  295. The first and still most thorough work examining the powerful influence of Augustine’s Confessions on Aelred’s thought. Documents Aelred’s textual borrowings and echoes, especially in the spiritual works. Extensively annotated. In French; no English translation.
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  297. Dutton, Marsha L. “A Historian’s Historian: The Place of Bede in Aelred’s Contributions to the New History of His Age.” In Truth as Gift: Studies in Cistercian History in Honor of John R. Sommerfeldt. Edited by Marsha L. Dutton, Daniel M. La Corte, and Paul Lockey, 407–448. Cistercian Studies Series 204. Kalamazoo, MI: Cistercian, 2004.
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  299. The only work to examine Aelred’s quotations from Bede in four historical works, showing what each use reveals of Aelred’s developing historical methods and goals. Discusses Aelred’s growth as one of the new historians of the 12th century.
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  301. Fiske, Adele M. “The Survival and Development of the Ancient Concept of Friendship in the Early Middle Ages.” PhD diss., Fordham University, 1955.
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  303. Explores the development of friendship in works including Ambrose’s De officiis, Augustine’s Confessiones, and Aelred’s De spiritali amicitia, paying particular attention to Ambrose’s influence on Aelred’s work. Still the most useful beginning place for the medieval history of friendship but unavailable in libraries. See also Friendship.
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  305. Haseldine, Julian. “Friendship, Equality and Universal Harmony: The Universal and the Particular in Aelred of Rievaulx’s De Spiritali Amicitia.” In Friendship East and West: Philosophical Perspectives. Edited by Oliver Leaman, 192–214. Richmond, UK: Curzon, 1996.
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  307. A fresh analysis of the way Aelred both used and departed from Cicero’s De amicitia as he reconciled it to a Christian ideal stressing universal love and social equality. Helpful in identifying Aelred’s formulation of the way the particularity of friendship differs from the necessary universality of love.
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  309. MacQueen, John. St. Nynia. Edinburgh: Polygon, 1990.
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  311. The only full study of Aelred’s Vita S. Niniani. Especially useful in its consideration of the language of Aelred’s source. Includes translations of the Vita and of the 8th-century Miracula Nynie Episcopi, by Winifrid MacQueen. See also Hagiographical Writing.
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  313. Raciti, Gaetano. “L’apparent original d’Aelred de Rievaulx à la réflexion occidentale sur l’amitié.” Collectanea Cisterciensia 29 (1967): 77–99.
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  315. Argues from an analysis of earlier works on friendship that De spiritali amicitia creates a Christian humanism embodying the thought of his predecessors within a more profound and complete philosophical and theological vision. In French, with no English translation.
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  317. Yohe, Katherine TePas. “Aelred’s Recrafting of the Life of Edward the Confessor.” Cistercian Studies Quarterly 38.2 (2003): 177–189.
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  319. The best comparison of Aelred’s life of the Confessor with the two preceding lives, the first from soon after 1066 and the second from 1138. Focuses on Aelred’s emphasis on the attention Edward showed to all those around him, from servants to those coming to him for healing. See also Hagiographical Writing.
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  321. Aelred’s Influence
  322.  
  323. Several of Aelred’s spiritual works contributed to the development of later thought and expression. His work of direction for an anchoress, De institutione inclusarum, has had probably the broadest and the most enduring influence. Pezzini 2008b explains how the work established Aelred as an authority on eremitic life, and Dutton 1985 demonstrates that his development of meditation involving imaginative participation in the life of Jesus was foundational for both Bonaventure’s Lignum Vitae and Ignatius’s Spiritual Exercises. In the Middle Ages Aelred’s De spiritali amicitia was an important source for other writers; Delhaye 1948 shows the De amicitia christiana of Peter of Blois to be largely a rewriting of Aelred’s work, and Friedman 1962 and Fleming 1984 both examine Jean de Meun’s use of many passages from the work in the 13th-century French Roman de la Rose. Only one of Aelred’s historical works, the Vita Sancti Edwardi, has had lasting influence, but Pezzini 2008a explores its highly visible role as the source of eight or more translations into various languages and forms. Dutton 1993 identifies it as containing the origin of the story that underlies the use of the ring as the symbolic motif identifying the Confessor in art and underlying the imagery of the English coronation ceremony. Dutton 2007 explains it as also the source of the Arthurian legend of the sword through which the young Arthur became king of Britain.
  324.  
  325. Delhaye, Philippe. “Deux adaptations du ‘De amicitia’ de Cicéron au XIIe siècle.” Recherches de théologie ancienne et médiévale 15 (1948): 304–331.
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  327. Demonstrates Peter of Blois’s late-12th-century De amicitia christiana to be essentially a rewriting of Aelred’s work. In French, with no English translation.
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  329. Dutton, Marsha L. “The Cistercian Source: Aelred, Bonaventure, and Ignatius.” In Goad and Nail. Edited by E. Rozanne Elder, 151–178. Studies in Medieval Cistercian History 10. Cistercian Studies Series 84. Kalamazoo, MI: Cistercian, 1985.
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  331. Shows Aelred’s imaginative meditation on the life of Christ to be the principal source of Bonaventure’s Lignum Vitae and an important influence on Ludolph the Carthusian’s Vita Jesu Christi and Ignatius of Loyola’s Spiritual Exercises.
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  333. Dutton, Marsha L. “Aelred, Historian: Two Portraits in Plantagenet Myth.” Cistercian Studies Quarterly 28.2 (1993): 112–144.
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  335. Argues that Aelred’s Vita S. Edwardi is the origin of the Confessor’s hagiographical attribute, the ring, and that the work has shaped the English coronation rite, with each new monarch crowned with Edward’s crown and given Edward’s ring as a sign of the obligation to uphold the Christian faith.
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  337. Dutton, Marsha L. “The Staff in the Stone: Finding Arthur’s Sword in the Vita Sancti Edwardi of Aelred of Rievaulx.” Arthuriana 17.3 (2007): 3–30.
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  339. Argues that the late-12th-century Robert de Boron used a postmortem miracle by Saint Edward in Aelred’s Vita S. Edwardi as the basis of the story of Arthur’s drawing a sword that revealed him to be Christ’s choice for king of all Britain.
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  341. Fleming, John V. Reason and the Lover. Princeton, NJ: Princeton University Press, 1984.
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  343. Considering the dialog in Roman de la Rose between Lady Reason and the Lover, Fleming explores Jean de Meun’s borrowing from De spiritali amicitia in Reason’s speech about friendship as evidence that Jean’s Reason is a reliable teacher. Valuable in showing the reach of Aelred’s influence beyond works of spirituality.
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  345. Friedman, Lionel J. “Jean de Meun and Ethelred of Rievaulx.” L’Esprit Créateur 2 (1962): 135–141.
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  347. The first article to identify Aelred’s De spiritali amicitia as the source of a lengthy passage in Jean de Meun’s 13th-century continuation of Roman de la Rose. Examines Ciceronian passages in the poem and concludes that Jean found them all in Aelred.
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  349. Pezzini, Domenico. “The Genealogy and Posterity of Aelred of Rievaulx’s Vita Sancti Edwardi Regis et Confessoris.” In The Translation of Religious Texts in the Middle Ages: Tracts and Rules, Hymns and Saints’ Lives. By Domenico Pezzini, 333–372. Bern, Switzerland: Lang, 2008a.
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  351. This study of the history of Aelred’s Vita S. Edwardi surveys eight of its translations into Latin verse, Anglo-Norman, and Early Modern English, with a brief mention of the 14th-century Old Icelandic prose translation. Pezzini compares the translations with Aelred’s Latin original, identifies manuscripts, and estimates probable dates and authorship.
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  353. Pezzini, Domenico. “Three Versions of a Rule for Hermits in Late Medieval England.” In The Translation of Religious Texts in the Middle Ages: Tracts and Rules, Hymns and Saints’ Lives. By Domenico Pezzini, 121–138. Bern, Switzerland: Lang, 2008b.
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  355. A brief discussion of Aelred’s De institutione inclusarum and its influence on later works of eremitic direction, including the Middle English Ancrene Riwle, precedes analysis of three 14th-century rules for hermits.
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  357. The Spiritual Works
  358.  
  359. Aelred’s reputation in the 20th and 21st centuries has been largely based on his spiritual treatises, the most famous among them Speculum caritatis (1142?) and De spiritali amicitia (1164–1166). Hallier 1969, Connor 1994, and Burton 2002 identify Aelred as a monastic educator on the basis of his attention in these works to questions of monastic life and spirituality. Through a close analysis of the dialog of the late work De anima, Lange 2010 shows Aelred as a teacher of theology. Other scholarship has focused on the spiritual themes and methods of Aelred’s spirituality; Boquet 2005 examines the affectivity of Aelred’s spiritual works, Dietz 2010 focuses on their Incarnational center, and Dutton 1985 shows how Aelred portrays Christ as a mother to provide a route to contemplative union. Although no lyric poetry has been attributed with certainty to Aelred, Dumont 1993 presents a case for the well-known hymn Dulcis Iesu memoria as Aelredian.
  360.  
  361. Boquet, Damien. L’ordre de l’affect au Moyen Âge: Autour de l’anthropologie affective d’Aelred de Rievaulx. Caen, France: Centre de recherches archéologiques et médiévales, 2005.
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  363. The only work to examine the centrality of emotional attachment (affectus) in medieval thought, paying particular attention to the way 12th-century Cistercian writers used it as a way to move between body and spirit, appetite and will, spontaneity and rationality. Aelred’s works provide the central lens for approaching the topic. See also Sexuality and Scholarship.
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  365. Burton, Pierre-André. “Le Miroir de la Charité: Ou les trois premiers ‘cercles’ de l’amour.” Collectanea Cisterciensia 64.2 (2002): 80–104.
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  367. A structural examination of Speculum caritatis focusing on charity as its central theme, exploring its development in the three books of the work, each understood in relationship to a spiritual time: of creation, of sanctification, and of redemption. In French, with no English translation.
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  369. Burton, Pierre-André. Aelred de Rievaulx (1110–1167). De l’homme éclaté à l’être unifié: Essai de Biographie Existentielle et Spirituelle. Paris: Cerf, 2010.
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  371. A close reading of Aelred’s life, with a chapter devoted to his early years and extensive analysis of his works, both spiritual and historical. Calls friendship the hermeneutic key to Aelred’s life and works. An extensive and thorough study. Not available in English. See also Life and Political Writing.
  372. Find this resource:
  373. Connor, Elizabeth. “The Doctrine of Charity in Book One of Aelred of Rievaulx’s Mirror of Charity.” Cistercian Studies Quarterly 29.1 (1994): 61–82.
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  375. Explicates the first book of Speculum caritatis as shaped by Aelred’s Trinitarian anthropology, presented as a foundation for practicing charity. Gives particular attention to God’s image in humankind and shows Aelred’s exploration of human experience through the history of salvation, from Creation to the Fall, the Incarnation, and eternal life with God.
  376. Find this resource:
  377. Dietz, Elias. “Aelred on the Humanity of Christ: A Theology in Images.” Cistercian Studies Quarterly 45.3 (2010): 269–278.
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  379. An examination of Aelred’s treatment of the sacred humanity of Christ, noting the presence of the Incarnation at the center of Aelred’s theology and his emphasis on Jesus’ human vulnerability.
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  381. Dumont, Charles. “L’Hymne Dulcis Jesus memoria: Le Jubilus serait-il d’Aelred de Rievaulx?” In S. Aelred de Rievaulx: Le Miroir de la Charité: Journées d’Études—Abbaye de Scourmont (5–9 octobre 1992), 233–238. Collectanea Cisterciensia 55.1–2. Fleurus, Belgium: Cisterciensia, 1993.
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  383. A brief study in French proposing the attribution to Aelred of the famous anonymous medieval hymn “Dulcis Iesu memoria.” The hymn, in Latin and a French translation by Michel Coune, follows the article (pp. 239–243).
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  385. Dutton, Marsha L. “Christ Our Mother: Aelred’s Iconography for Contemplative Union.” In Goad and Nail. Edited by E. Rozanne Elder, 21–45. Studies in Medieval Cistercian History 10. Cistercian Studies Series 84. Kalamazoo, MI: Cistercian, 1985.
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  387. The only close study of Aelred’s use of maternal imagery and language to develop images of Christ as lord, mother, and bridegroom and through them to lead the contemplative into union with Christ in his Passion.
  388. Find this resource:
  389. Hallier, Amédée. The Monastic Theology of Aelred of Rievaulx: An Experiential Theology. Translated by Columban Heaney. Cistercian Studies Series 2. Shannon, Ireland: Irish University Press, 1969.
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  391. The only book to present Aelred as a monastic educator, focusing on his spiritual works and chapter discourses. Declares friendship to be at the center of his theology, with the essence of his teaching being the monastic community. A translation from French of Un éducateur monastique, Aelred de Rievaulx (Pende, France: Gabalda and Cie, 1959). See also Monastic Life and Community.
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  393. Lange, Marjory E. “A Reading of Aelred of Rievaulx’s De Anima: Through Ciceronian Dialogue to Personal Testament.” Cistercian Studies Quarterly 45.4 (2010): 401–420.
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  395. The only article to explore the form and function of De Anima, showing how Aelred uses Ciceronian dialog within a monastic setting to provide a traditional exposition of the function, nature, and destiny of the soul.
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  397. Friendship
  398.  
  399. While all of Aelred’s works concern human relationships as created and supported by God and leading back to God, the theme is most prominent and explicit in De spiritali amicitia. Burton 2010 (cited under the Spiritual Works) considers this work with its discussion of human love and friendship to epitomize the essence of Aelred’s spiritual understanding. Fiske 1955, McGuire 1988, and Raciti 1967 explore the antecedents and sources of Aelred’s teaching on friendship and his contributions to the tradition. Other scholars look closely at the work itself. McEvoy 1981 examines the prologue to the work, and Burton 2002, Dutton 2005, and Russell 2012 explore its structure, themes, characterization, and theological insight.
  400.  
  401. Burton, Pierre-André. “Le traité sur l’Amitié spirituelle, ou les trois derniers cercles de l’amour.” Collectanea Cisterciensia 64.3 (2002): 197–218.
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  403. An insightful study, complementing Burton 2002 (cited under the Spiritual Works) on Speculum caritatis, which appears in the previous issue of Collectanea Cisterciensia. Shows De spiritali amicitia to follow the same structural plan as Speculum caritatis, according to the three spiritual times of creation, sanctification, and redemption. In French, with no English translation.
  404. Find this resource:
  405. Dutton, Marsha L. “Friendship and the Love of God: Augustine’s Teaching in the Confessions and Aelred of Rievaulx’s Response in Spiritual Friendship.” American Benedictine Review 56.1 (2005): 3–40.
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  407. An exploration of differences between Augustine’s view of friendship as presented in Confessions and elsewhere and Aelred’s argument in De spiritali amicitia that friendship originated in Paradise, as God sought to put God’s own love of society in God’s creatures.
  408. Find this resource:
  409. Fiske, Adele M. “The Survival and Development of the Ancient Concept of Friendship in the Early Middle Ages.” PhD diss., Fordham University, 1955.
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  411. Devotes one chapter to Aelred’s De spiritali amicitia, exploring his sources and the main threads of his thought. One of the few works to note the important influence of Ambrose’s De officiis on Aelred’s treatment of friendship; suggests that Aelred’s picture of friendship as originating in Creation comes from Ambrose. See also Aelred’s Sources.
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  413. McEvoy, James. “Notes on the Prologue of St. Aelred of Rievaulx’s ‘De Spirituali Amicitia,’ with a Translation.” Traditio 37 (1981): 396–411.
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  415. Reads the Prologue as a self-portrait showing Aelred’s view of his youth and young adulthood and as an introduction to a Christian understanding of friendship.
  416. Find this resource:
  417. McGuire, Brian Patrick. Friendship and Community: The Monastic Experience (350–1250). Cistercian Fathers Series 95. Kalamazoo, MI: Cistercian, 1988.
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  419. Chapters about Christian works on friendship, including those by Ambrose, Augustine, and Aelred. Reads De spiritali amicitia as emerging directly from Aelred’s own life, focusing on what the work might reveal about Aelred’s experiences and desires.
  420. Find this resource:
  421. Raciti, Gaetano. “L’apparent original d’Aelred de Rievaulx à la réflexion occidentale sur l’amitié.” Collectanea Cisterciensia 29 (1967): 77–99.
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  423. From a comparison of De spiritali amicitia with earlier works on friendship Raciti concludes that Aelred creates a work of Christian humanism embodying the thought of his predecessors within a more profound and complete philosophical and theological vision. In French, with no English translation. See also Aelred’s Sources.
  424. Find this resource:
  425. Russell, J. Stephen. “The Dialogic of Aelred’s Spiritual Friendship.” Cistercian Studies Quarterly 47.1 (2012): 47–70.
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  427. A perceptive consideration from a literary perspective of the structure of De spiritali amicitia; shows Books 2 and 3 together to mirror Book 1. Examines the way each of the four participants in the dialog represents one of the four humors and how those depictions contribute to Aelred’s teaching. Incisive and thoughtful prose.
  428. Find this resource:
  429. Monastic Life and Community
  430.  
  431. Aelred directs all but one of his spiritual works to the monks for whom he was the spiritual father and teacher. De la Iglesia Pérez 2006 identifies the two poles of his teaching as community and contemplation and explains the variety of ways in which he articulates the link between the two. Hallier 1969 and Cazabonne 2007 show his emphasis on the community as the new people of God, led out of the Egypt of the world into the new Israel of monastic life. Dumont 1977 shows his insistence on the symbiotic relationship between the individual and the community, a theme that La Corte 2002 presents as an important aspect of Aelred’s teaching on grace. Aelred’s conscious shaping of Rievaulx as a community through adherence to the Rule of Saint Benedict is the subject of Connor 1993. La Corte 2004 examines Aelred’s concern with the relationship between abbot and community, and Raciti 1997 explores the question of community with regard to relationships among its members.
  432.  
  433. Cazabonne, Emma. “Aelred of Rievaulx and the ‘Cities of Refuge.’” Cistercian Studies Quarterly 42.3 (2007): 267–298.
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  435. Shows the distinctiveness of Aelred’s allegorizing the Old Testament image of the cities of refuge as monastic practices offering sanctuary to monks on their spiritual journey through the desert of penitence from the Egypt of the world. Interprets the image as one of pastoral ministry.
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  437. Connor, Elizabeth. “Monastic Profession According to Aelred of Rievaulx.” In Studiosorum Speculum: Studies in Honor of Lewis J. Lekai, O. Cist. Edited by Francis R. Swietek and John R. Sommerfeldt, 53–73. Cistercian Studies Series 141. Kalamazoo, MI: Cistercian, 1993.
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  439. An analysis of Aelred’s discussion of the nature of monastic profession in chapter 35 of Speculum caritatis, explained as a response to complaints against the rigors of monastic life. Insightfully notes Aelred’s reliance on the Rule of Benedict in discussing the vows, virtues, and precepts of the monk’s life.
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  441. De la Iglesia Pérez, Roberto. “La comunidad monástica, realización de la Iglesia, según Elredo de Rievaulx.” Cistercium: Revista Cisterciense 58 (2006): 389–437.
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  443. Explores Aelred’s images for the monastic community and his treatment of the monastery as Paradise, Jerusalem, and the site of identification with Christ crucified. Shows the necessity of pastoral ministry in monastic community and therefore in the Church as it is realized in monastic life. In Spanish; no English translation.
  444. Find this resource:
  445. Dumont, Charles. “Personalism in Community According to Aelred of Rievaulx.” Cistercian Studies Quarterly 12 (1977): 250–271.
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  447. A close reading of Aelred’s repeated emphasis on the relationship between individual and community. Argues that fraternal charity defines Aelred’s understanding of the religious life and may be extended to explain the reality of all community. Originally in French: “Le personnalisme communautaire d’Aelred de Rievaulx,” Collectanea Cisterciensia 39 (1977): 129–148.
  448. Find this resource:
  449. Hallier, Amédée. The Monastic Theology of Aelred of Rievaulx: An Experiential Theology. Translated by Columban Heaney. Cistercian Studies Series 2. Shannon, Ireland: Irish University Press, 1969.
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  451. Argues that the community nature of monastic life lies at the center of Aelred’s works, with the community of salvation the Church, the model and setting of monastic community. Concludes that Aelred’s teaching offers a theology of the common life epitomizing his doctrine on the relationship of God and humankind. See also the Spiritual Works.
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  453. La Corte, Daniel M. “Aelred of Rievaulx’s Doctrine of Grace and Its Role in the Reformatio of the Soul.” In Praise No Less than Charity: Studies in Honor of M. Chrysogonus Waddell, Monk of Gethsemani Abbey: Contributions from Colleagues, Confrères, and Friends on the Occasion of the Fiftieth Anniversary of His Monastic Profession. Edited by E. Rozanne Elder, 175–196. Cistercian Studies Series 193. Kalamazoo, MI: Cistercian, 2002.
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  455. Examines Aelred’s teaching of grace in human life, defining it as God’s gift of charity poured into the human soul to pull it from self-interest. Discusses the relationship of charity and monastic community and of the role of the community in fostering humility, love, and unity.
  456. Find this resource:
  457. La Corte, Daniel M. “Abbot as Magister and Pater in the Thought of Bernard of Clairvaux and Aelred of Rievaulx.” In Truth as Gift: Studies in Cistercian History in Honor of John R. Sommerfeldt. Edited by Marsha L. Dutton, Daniel M. La Corte, and Paul Lockey, 389–406. Cistercian Studies Series 204. Kalamazoo, MI: Cistercian, 2004.
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  459. Argues that Aelred’s and Bernard’s depiction of the intimate relationship between abbot and community revitalized and renewed the abbatial office and so transformed monastic culture. Particularly concerned with the abbot’s responsibilities as both teacher and father and the necessity that he sometimes play a maternal role to his monks.
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  461. Raciti, Gaetano. “The Preferential Option for the Weak in the Aelredian Community Model.” Cistercian Studies Quarterly 32.1 (1997): 3–23.
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  463. Shows Aelred’s repeated exhortation that the strong in community support the weak. Notes the description in Daniel 1950 (cited under Life) of Rievaulx under Aelred as “a mother of mercy.” Originally in French: “L’option préférentielle pour les pauvres dans le modèle communautaire aelrédien,” in S. Aelred de Rievaulx 1993 (pp. 186–206, cited under Scholarship).
  464. Find this resource:
  465. Secular Life and Moral Teaching
  466.  
  467. Because the essential frame of reference of Aelred’s spiritual works is the monastery, he seldom, except in his historical works, addresses questions specific to non-monastic life. With the widening of interest in his works, however, scholars have begun to recognize the value for non-monastics of his monastic teaching, whether theological, spiritual, or moral. The implications for marriage of his works are examined in TePas 1992 and Mayeski 2009, and his treatment of the various lay orders in society is of particular importance in Sommerfeldt 2006. Freeman 2011 shows his provision of pastoral care and direction in a treatise for lay women in anchoritic life. Nouzille 1999 defines the theology of Aelred’s sermons as fundamentally Incarnational and so reaching to all Christians. The value of Aelred’s moral teaching for those outside the monastery is the subject of Mayeski 1998, Wharff 2008, and Dietz 2008.
  468.  
  469. Dietz, Elias. “Aelred on the Capital Vices: A Unique Voice Among the Cistercians.” Cistercian Studies Quarterly 43.3 (2008): 271–293.
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  471. This examination of Aelred’s treatment of the capital vices explores the tradition up to the 13th century, considering the place of the early Cistercian authors in that tradition. Shows Aelred’s distinctive use of the theme.
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  473. Freeman, Elizabeth M. “Aelred of Rievaulx’s Pastoral Care of Religious Women, with Special Reference to De institutione inclusarum.” Cistercian Studies Quarterly 46.1 (2011): 13–26.
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  475. Explores the practical guide formulated by Aelred for lay women in anchoritic life. Notes his particular interest in spiritual directives for such women.
  476. Find this resource:
  477. Mayeski, Marie Anne. “‘The Right Occasion for the Words’: Situating Aelred’s Homily on Saint Katherine.” Cistercian Studies Quarterly 33.1 (1998): 45–60.
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  479. Suggests that this homily, unusually concerning a woman other than the Virgin Mary and a saint not in the 12th-century liturgical calendar, was perhaps preached at a woman’s religious consecration and that Aelred was perhaps portraying Katherine as a model for a solitary laywoman (see also Chapter Talks/Sermons).
  480. Find this resource:
  481. Mayeski, Marie Anne. “‘Like a Boat Is Marriage’: Aelred on Marriage as a Christian Way of Life.” Theological Studies 70 (2009): 92–108.
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  483. Examines the developing theology of marriage in the 12th century and considers Aelred’s views from two of his works, De spiritali amicitia and a sermon for the Nativity of Mary that identifies two vessels—monastic life and married life contracted in faith—in which one can travel to salvation.
  484. Find this resource:
  485. Nouzille, Philippe. Expérience de Dieu et Théologie Monastique au XIIe Siècle: Étude sur les sermons d’Aelred de Rievaulx. Paris: Cerf, 1999.
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  487. Argues that as lived Christianity is the great theme of Aelred’s sermons and of relevance to all Christians, Aelred’s “monastic theology” might more correctly be called “baptismal theology,” with the Incarnation being the center of Christian faith for monks and non-monks alike. A brilliant and difficult book. In French; not available in English. See also Scholarship and Chapter Talks/Sermons.
  488. Find this resource:
  489. Sommerfeldt, John R. Aelred of Rievaulx: On Love and Order in the World and the Church. Mahwah, NJ: Newman, 2006.
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  491. This study of Aelred’s teaching on the world and God’s ordering of it considers the disorder brought by sin and the role of grace in reordering the world. Explores the various orders of society, church, and monasticism and includes a chapter about lay leaders. Many Aelredian quotations in translation. Useful for students (see also Scholarship).
  492. Find this resource:
  493. TePas, Katherine. “Spiritual Friendship in Aelred of Rievaulx and Mutual Sanctification in Marriage.” Cistercian Studies Quarterly 27.1 (1992): 63–76.
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  495. Article continues in Cistercian Studies Quarterly 27.2 (1992): 153–165. First article exploring the implications for marriage of Aelred’s teaching on friendship. Argues that the work’s emphasis on commitment and openness between friends and the introduction of Adam and Eve as the first friends make it a valuable guide to the sanctification of marriage as a particular form of friendship.
  496. Find this resource:
  497. Wharff, Jonah. “Aelred of Rievaulx on Envy and Gratitude.” Cistercian Studies Quarterly 43.1 (2008): 1–15.
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  499. A discussion of Aelred’s treatment of envy and gratitude in Speculum caritatis and De spiritali amicitia in terms of their effect on the human capacity to express love to God, other people, and the self.
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  501. The Historical or Narrative Works
  502.  
  503. Aelred’s deep interest in the history of Anglo-Saxon England and his immersion in the works of the Venerable Bede led him to write repeatedly on political and hagiographical aspects of English history and culture. Until the end of the 19th century he was remembered as a historian rather than as a writer of spiritual treatises. Several of his historical works had an explicitly political purpose; toward the end of the nineteen-year contest over the English throne between King Stephen and the Empress Matilda, Aelred addressed three works to Matilda’s son Henry of Anjou, who in 1154 would become King Henry II. In these works Aelred urged Henry to imitate his Anglo-Saxon royal ancestors to restore peace and prosperity to England. During the same years that he was writing his works concerned with England in the past and present, however, he wrote three works on saints, two for liturgical celebrations and one about a private miracle. All seven of these works reveal Aelred’s deep concern with English life and sanctity, his longing for peace, and his desire that the strong protect the weak.
  504.  
  505. Historical Writing
  506.  
  507. Aelred’s distinctive contribution to 12th-century English historiography appears in Freeman 1998 and Freeman 2002. Repeatedly he returns to the people and events in the English past; Ransford 1982 notes his exploration of themes of national identity as he writes about the virtues of English kings, and Bequette 2008 reinforces that insight in a study of Aelred’s depiction of the relationship between Edward the Confessor and the English people. Aelred’s use of historical writing to convey the moral meaning of events appears in Freeman 1998 and Garrity 2009. Rhetorical techniques in the historical works are considered by Bliese 1989, Bequette 2008, and Dutton 2008.
  508.  
  509. Bequette, John P. “Aelred of Rievaulx’s Life of Saint Edward, King and Confessor: A Saintly King and the Salvation of the English People.” Cistercian Studies Quarterly 43.1 (2008): 17–40.
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  511. A rhetorical and theological analysis of the Vita S. Edwardi showing the depiction of Edward as an effective political leader because of his virtue and sanctity. Unusual in pointing out the significance of the Vita for today’s world.
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  513. Bliese, John R. E. “The Battle Rhetoric of Aelred of Rievaulx.” Haskins Society Journal 1 (1989): 99–107.
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  515. Unusual in its concern with Aelred as a historical writer, this work analyzes the unique features of two battle speeches in Aelred’s works—one in Relatio de Standardo, the other in Genealogia regum Anglorum—providing insight into Aelred’s rhetorical skills.
  516. Find this resource:
  517. Dutton, Marsha L. “Translatio and Interpretatio in the Historical Works of Aelred of Rievaulx: The Meaning of English Words.” In “Thou Sittest at Another Boke”: English Studies in Honour of Domenico Pezzini. Edited by Giovanni Iamartino, Maria Luisa Maggioni, and Roberta Facchinetti, 39–52. Milan: Polymetrica, 2008.
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  519. Examines Aelred’s use and discussion of English terms in his historical works, emphasizing the English setting of each of the works and pointing out Aelred’s lifelong sense of himself as English.
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  521. Freeman, Elizabeth. “Aelred of Rievaulx’s De Bello Standardii: Cistercian Historiography and the Creation of Community Memories.” Cîteaux 49.1–2 (1998): 5–28.
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  523. Insightful discussion of the presentation in Relatio de Standardo of the characteristics of successful Cistercian life and spirituality, emphasizing the need for a monastic community to share a common memory and history. Links the work’s narrative about the founding of Rievaulx to the foundation histories of other English Cistercian monasteries.
  524. Find this resource:
  525. Freeman, Elizabeth. “The Many Functions of Cistercian Histories Using Aelred of Rievaulx’s Relatio de Standardo as a Case Study.” In The Medieval Chronicle: Proceedings of the 1st International Conference on the Medieval Chronicle. Edited by Erik Kooper, 124–132. Amsterdam: Rodopi, 1999.
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  527. Uses Aelred’s Relatio to show that 12th-century English historiography reached across institutional and generic divisions. Explains Aelred’s definition of history as a public activity intended for a wide audience and his assertion to a lay audience of the legitimate right by which Rievaulx held its estates.
  528. Find this resource:
  529. Freeman, Elizabeth. Narratives of a New Order: Cistercian Historical Writing in England, 1150–1220. Medieval Church Studies 2. Turnhout, Belgium: Brepols, 2002.
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  531. A distinctive study of English Cistercian historiography, concentrating on Relatio de Standardo and Genealogia regum Anglorum. Particularly useful sections on the audience and reception of Relatio, its manuscript dissemination, and women in Genealogia. Shows how Cistercian historians defined the nature of their order and its place within English society.
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  533. Garrity, Mariann. “‘Hidden Honey’: The Many Meanings of Saint Aelred of Rievaulx’s De bello standardii.” Cistercian Studies Quarterly 44.1 (2009): 57–64.
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  535. An examination of Relatio de Standardo as a work of spirituality expressed allegorically, with concern for the moral meaning of history, showing the eternal struggle between good and evil as aspects of spiritual warfare. Provides historical context as well as a close reading focusing on the treatise as inspirational in nature.
  536. Find this resource:
  537. Molac, Philippe. “Théologie de l’histoire chez Aelred d’après les sermons De oneribus.” In Intentio cordis: Temps, histoire, mémoire chez Aelred de Rievaulx; Actes du Colloque International à l’occasion du IXe Centenaire (1110–2010) de la naissance d’Aelred de Rievaulx. Edited by Sophie Vaujour and Pierre-André Burton, 86–98. Collectanea Cisterciensia 73.1. Forges, Belgium: Cisterciensia, 2011.
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  539. One of only two studies of Aelred’s commentary on Isaiah 13–16; considers it primarily as a work of historical theology, showing three kinds of incomplete time: of eschatology, of monastic life, and of chaotic human history. Draws on other Aelredian works in support of its analysis. In French; no English translation.
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  541. Ransford, Rosalind. “A Kind of Noah’s Ark: Aelred of Rievaulx and National Identity.” In Religion and National Identity: Papers Read at the Nineteenth Summer Meeting and the Twentieth Winter Meeting of the Ecclesiastical History Society. Edited by Stuart Mews, 137–146. Studies in Church History 18. Oxford: Blackwell, 1982.
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  543. One of the first articles to look closely at the central themes of Aelred’s historical works, it identifies questions of national identity as central to Relatio de Standardo, Genealogia regum Anglorum, and Vita S. Edwardi and focuses on Aelred’s depictions of the virtues and sanctity of English kings and the honor due English saints.
  544. Find this resource:
  545. Political Writing
  546.  
  547. Aelred wrote four of his historical works with specific political goals, addressing three of them to Henry of Anjou, two before and one after he became King Henry II. These works urged Henry to emulate his Anglo-Saxon royal ancestors to bring peace and prosperity to England. Scholarship on the political works reveals him to be not only a devoted shepherd of monks but also a man profoundly engaged in public affairs, a man whom Burton 2010 portrays as the moral conscience of his time. Newman 1996 shows Aelred’s political efforts to mirror continental Cistercian efforts to create a better civil society. Aelred’s most explicit political work, Genealogia regum Anglorum, has attracted most attention. Dutton 2007 shows Aelred’s emphasis on the benefits that accrued to English kings who listened to their ecclesiastical advisors, Mayeski 2002 explains the source of Aelred’s argument that Henry inherited virtue from his Anglo-Saxon ancestors, and Truax 2011 suggests that the work encourages adherence to the provisions of the treaty ending the English Civil War. Burton 2007 points to Aelred’s expression of concern with national unity in Relatio de Standardo, a theme central to Pezzini 2011, which rejects the traditional categorization of Aelred’s treatises as spiritual or historical.
  548.  
  549. Burton, Pierre-André. “Le Récit de La Bataille de l’Étendard par Aelred de Rievaulx: Présentation et Traduction.” Cîteaux 58.1–2 (2007): 7–41.
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  551. The introduction to this French translation of Relatio de Standardo notes Aelred’s appeal to national unity. Reads the narrative of the coming of Cistercians to England as illustrating Aelred’s doctrine of the two swords, with civil and religious power working in unison.
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  553. Burton, Pierre-André. Aelred de Rievaulx (1110–1167): De l’homme éclaté à l’être unifié; Essai de biographie existentielle et spirituelle. Paris: Cerf, 2010.
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  555. Considers the historical context of Aelred’s life, with particular attention to the significance of his works offering direction to King Henry II and the grounding of those works in Aelred’s Incarnational faith. An extensive and thorough historical and theological study. Not available in English. See also Life and the Spiritual Works.
  556. Find this resource:
  557. Dutton, Marsha L. “Sancto Dunstano Cooperante: Collaboration Between King and Ecclesiastical Advisor in Aelred of Rievaulx’s Genealogy of the Kings of the English.” In Religious and Laity in Northern Europe 1000–1400: Interaction, Negotiation, and Power. Edited by Emilia Jamroziak and Janet E. Burton, 183–195. Europa Sacra 2. Turnhout, Belgium: Brepols, 2007.
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  559. Explains Aelred’s argument that Saint Dunstan’s guidance to Anglo-Saxon kings contributed to the success of their reigns and its implication that Henry of Anjou too should listen to an ecclesiastical advisor, perhaps to be understood as Aelred himself.
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  561. Mayeski, Marie Anne. “Secundum Naturam: The Inheritance of Virtue in Aelred’s Genealogy of the English Kings.” Cistercian Studies Quarterly 37.3 (2002): 221–228.
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  563. Considers the possible influence of Anselm’s On the Virgin Conception and Original Sin on Aelred, perhaps underlying his argument in the Genealogia regum Anglorum that as original sin can be inherited from Adam, so Henry II has inherited virtue from his ancestors.
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  565. Newman, Martha. The Boundaries of Charity: Cistercian Culture and Ecclesiastical Reform, 1098–1180. Stanford, CA: Stanford University Press, 1996.
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  567. Discusses Aelred’s political teaching within the larger context of Cistercian efforts to create a new culture and preserve it within a changing society. Notes similarities in this regard between Bernard on the continent and Aelred in England (see also Historical and Monastic Context).
  568. Find this resource:
  569. Pezzini, Domenico. “La théologie politique chez Aelred de Rievaulx d’après ses oeuvres historiques.” In Intentio cordis: Temps, histoire, mémoire chez Aelred de Rievaulx; Actes du Colloque International à l’occasion du IXe Centenaire (1110–2010) de la naissance d’Aelred de Rievaulx. Edited by Sophie Vaujour and Pierre-André Burton, 56–86. Collectanea Cisterciensia 73.1. Forges, Belgium: Cisterciensia, 2011.
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  571. Analyzes Aelred’s theology of the relationship between church and civil society, with the two realms constituting a single body formed around Christ, jointly pursuing God’s polity as revealed in human events. Theologically sophisticated. In French; no English translation.
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  573. Truax, Jean A. “A Time for Peace: Aelred of Rievaulx and the End of the Anglo-Norman Civil War.” Cistercian Studies Quarterly 46.2 (2011): 171–187.
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  575. Explores the relationship between Aelred’s monastic life and the war over the English throne. Particularly valuable in its persuasive insight that a central goal of Genealogia regum Anglorum was to urge all participants in the war to adhere to the Treaty of Westminster promising the throne to Henry of Anjou.
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  577. Hagiographical Writing
  578.  
  579. Aelred left four treatises about saints. Two are saints’ lives, and the other two tell of miraculous acts done by saints after their deaths. Two studies explore commonalities in some of these works: Squire 1961 examines the sources and context of the three Northern saints, and Groń 2006 examines the hagiographical conventions Aelred uses in portraying the deaths of two of the saints and of King David of Scotland. Other scholars have dealt with single works and their protagonists. MacQueen 1990 and Mayeski 2009 both show Aelred’s depiction of Saint Ninian as characterized by virtue and holiness, while Yohe 2003 and Lemoine 2006 examine Aelred’s portrait of Edward the Confessor as a saintly king. Raine 1864 focuses on the miracles accomplished by the five bishops of Hexham for whose translation Aelred wrote De Sanctis Haugustaldensis, and Freeman 1996 reads the events leading up to the miracle effected by Bishop Henry Murdac in the Gilbertine community of Watton for insight into Aelred’s concern for men and women in mixed monasteries.
  580.  
  581. Freeman, Elizabeth. “Nuns in the Public Sphere: Aelred of Rievaulx’s De Sanctimoniali de Wattun and the Gendering of Authority.” Comitatus 17 (1996): 55–80.
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  583. Examines the contrast between the holy nuns of Watton with whom Aelred introduces De quoddam miraculo mirabili and the flawed lives of the 12th-century nuns whose story is the substance of the work. Shows Aelred’s concerns about community life and the danger that spiritual closeness may change into sexual desire.
  584. Find this resource:
  585. Groń, Ryszard. “Examples of ‘Good Death’ in Aelred of Rievaulx.” Cistercian Studies Quarterly 41.4 (2006): 421–441.
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  587. Considers Aelred’s contribution to the early medieval period of the tradition of ars moriendi (the art of dying well), contextualizing it within monasticism. Identifies and explains the distinctive elements of the tradition portrayed in Vita S. Niniani, Vita S. Edwardi, and Lamentatio Davidis regis Scotorum.
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  589. Lemoine, Matthias. “Le moine et le saint roi: La qualité de confesseur dans la Vita Edwardi d’Aelred de Rievaulx.” Collectanea Cisterciensia 68.1 (2006): 34–47.
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  591. Article continues in Collectanea Cisterciensia 68.3 (2006): 218–227. Shows King Edward as characterized by monastic virtues and his reign as semipriestly, emphasized by the recurrence of the Eucharist in his life, but insists that he never loses his lay status. A good close reading that avoids undue emphasis on one or the other aspect of Edward’s character.
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  593. MacQueen, John. St. Nynia. Edinburgh: Polygon, 1990.
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  595. One of the few studies of Aelred’s depiction of Saint Ninian, this work integrates historical and literary background into its analysis of what is now the standard life. Notes Aelred’s depiction of Ninian as an imitatio Christi, working wonders and showing particular concern for the vulnerable in his church (see also Aelred’s Sources).
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  597. Mayeski, Marie Anne. “Clothing Maketh the Saint: Aelred’s Narrative Intent in the Life of Saint Ninian.” Cistercian Studies Quarterly 44.2 (2009): 181–190.
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  599. Examines the metaphor of clothing used by Aelred in the Vita S. Niniani and shows the way Aelred’s Latin eloquence identifies and reveals the saint accurately and truthfully, making the saint humanly attractive and a powerful saving force to those who read the work.
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  601. Raine, James. “Introduction to ‘De sancti ecclesiæ Haugustaldensis.’” In The Priory of Hexham: Its Chroniclers, Endowments, and Annals. Vol. 1. Edited by James Raine, 173–203. Surtees Society 44. Durham, NC: Andrews, 1864.
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  603. Raine’s introduction is the only published study of this work, identifying the five bishops of Hexham who are its subject and discussing the translation of their relics as the occasion for Aelred’s writing the treatise (see also Printed Editions).
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  605. Squire, Aelred. “Aelred and the Northern Saints.” Collectanea Cisterciensia 23 (1961): 58–69.
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  607. An overview of three of Aelred’s hagiographical works, Vita S. Niniani, De sanctis Haugustaldensis, and De quoddam miraculo mirabili, discussing sources, historical context, and style. Concludes with the only printing of a short appendix to Aelred’s De sanctis Haugustaldensis with three miracles effected by the five Hexham saints.
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  609. Yohe, Katherine TePas. “Aelred’s Recrafting of the Life of Edward the Confessor.” Cistercian Studies Quarterly 38.2 (2003): 177–189.
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  611. Shows the way Aelred’s Vita S. Edwardi adapts the material received from the 1138 life by Osbert of Westminster to emphasize the tender attention Edward gave to those around him, from servants to those coming to him for healing. See also Aelred’s Sources.
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  613. Chapter Talks/Sermons
  614.  
  615. Like all early Cistercian abbots, Aelred was expected to address his community in chapter on sixteen specific occasions during the year, listed in Casey 2010. The essence of his theological and pastoral instruction appears in his surviving chapter talks; Waddell 2006 shows from liturgical evidence in the twenty-eight sermons in Aelred’s First Clairvaux Collection that Aelred wrote them as a young abbot, before 1147. Nouzille 1999 explores their core theology; Lützelschwab 2008 explores his encouragement to his monks to pursue virtue and avoid vice, and La Corte 1995 shows Aelred’s focus on the strengthening of monastic community. Aelred sometimes gave sermons, however, on formal occasions beyond the monastery. Mayeski 1998 suggests that his sermon on Saint Katherine of Alexandria was intended for a woman’s religious consecration, and Jackson 2005 examines the sermon he probably gave at the translation of the relics of Saint Edward the Confessor. Aelred also wrote one exegetical sermon-commentary on Isaiah 13–16, Homeliae de oneribus propheticis Isaiae, analyzed in White 2007.
  616.  
  617. Casey, Michael. “An Introduction to Aelred’s Chapter Discourses.” Cistercian Studies Quarterly 45.3 (2010): 279–314.
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  619. Identifies the liturgical occasions when Cistercian abbots spoke in the monastic chapter room. Discusses three aspects of Benedict’s rules for such discourses: to establish policy, to rule, and to give orders. A close reading that highlights Aelred’s developing oral style. Readable and informative for undergraduates as well as Aelredian scholars.
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  621. Jackson, Peter. “In translacione sancti Edwardi confessoris: The Lost Sermon by Aelred of Rievaulx Found?” Cistercian Studies Quarterly 40.1 (2005): 46–83.
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  623. Identifies the sermon Aelred preached at the translation of the relics of Edward the Confessor as surviving in the only manuscript in the Peterborough Central Library (United Kingdom). Shows similarities in content and style between the sermon and other Aelredian works, specifically the Vita S. Edwardi. Contains both a critical edition of the sermon and an English translation, by Tom License.
  624. Find this resource:
  625. La Corte, Daniel M. “The Abbatial Concerns of Aelred of Rievaulx Based on His Sermons on Mary.” Cistercian Studies Quarterly 30.3 (1995): 267–274.
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  627. Argues that Aelred’s principal concern is the spiritual growth and salvation of the community; examines eleven Marian sermons developing the image of the spiritual temple as the monastic goal. Shows how the sermons promise that through labor, prayer, and contemplation monks may come to rest in the presence of God.
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  629. Lützelschwab, Ralf. “Vigiles sunt angeli: Angels in the Writings of Aelred of Rievaulx.” Cîteaux 59 (2008): 193–208.
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  631. The only study of angels in Aelred’s works. Explains the use of angels as models of imitatio for the audience of monks, offering images of chastity, love, humility, obedience, and unity. Concludes that Aelred’s angelology illustrates the monastic estate.
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  633. Mayeski, Marie Anne. “‘The Right Occasion for the Words’: Situating Aelred’s Homily on Saint Katherine.” Cistercian Studies Quarterly 33.1 (1998): 45–60.
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  635. Examines the occasion for one of the few 12th-century Cistercian homilies on a woman other than the Virgin Mary and a saint not in the 12th-century liturgical calendar, perhaps preached at a woman’s religious consecration. Suggests Aelred’s interest in Katherine as a model for the solitary laywoman. See also Secular Life and Moral Teaching.
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  637. Nouzille, Philippe. Expérience de Dieu et Théologie Monastique au XIIe Siècle: Étude sur les sermons d’Aelred de Rievaulx. Paris: Cerf, 1999.
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  639. The only full-length study of Aelred’s chapter discourses, explicating them in terms of 12th-century monastic theology, with Aelred explaining human relationship with God as grounded in experience rather than speculative analysis. The author insists that Aelred’s great theme—lived Christianity—concerns not only monks but all Christians. See also Scholarship and Secular Life and Moral Teaching.
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  641. Waddell, Chrysogonus. “The Hidden Years of Aelred of Rievaulx: The Formation of a Spiritual Master.” Cistercian Studies Quarterly 41.1 (2006): 51–63.
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  643. This sole study of the scriptural and liturgical echoes in the First Clairvaux collection of Aelred’s chapter discourses concludes that they were written between 1144 and 1147, as a thorough revision of Cistercian liturgical books took place in 1147.
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  645. White, Lewis. “Bifarie itaque potest legi: Ambivalent Exegesis in Aelred of Rievaulx’s De Oneribus.” Cistercian Studies Quarterly 42.3 (2007): 299–327.
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  647. The first study of Aelred’s Sermons on the Prophetic Burdens of Isaiah. Argues that the homilies’ contradictory nature provides a glimpse into Aelred’s worldview, that the work is ambivalent because the world is ambivalent: every act may lead either to salvation or damnation, but the underlying divine unity reconciles the confusion.
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