Hugh of Saint Victor

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Hugh of Saint Victor,

1096–1141, French or German philosopher and theologian, a canon regular of the monastery of St. Victor, Paris, from c.1115. In 1133 he was made head of the monastery school, which became under him one of the principal centers of learning in medieval France. Hugh made St. Victor the chief competitor of Abelard's school (see AbelardAbelard, Peter
, Fr. Pierre Abélard , 1079–1142, French philosopher and teacher, b. Le Pallet, near Nantes. Life

Abelard went (c.1100) to Paris to study under William of Champeaux at the school of Notre Dame and soon attacked the ultrarealist
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). Hugh's Eruditionis didascaliae libri VII expounds his new contribution to the division of knowledge. De sacramentis Christianae fidei (On the Sacraments of the Christian Faith; tr. by R. J. Defarrari, 1957), Hugh's chief work, is a general thesis on dogmatic theology, giving him his high place in medieval philosophy. Hugh also wrote many mystical works (e.g., Arca Noë moralis, Arca Noë mystica, De amore sponsi ad sponsam) and he was long best known for them. His mystical teaching was very influential in the history of his school, but he was not so extreme as his successors, notably Richard of Saint VictorRichard of Saint Victor,
d. 1173, Scottish monk and mystic, prior of the Abbey of St. Victor, Paris. His principal importance is in the history of mystical theology, in which he is a successor to Hugh of Saint Victor.
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. He was responsible for the celebrated division of the mystical ascent into three stages: thought (with which we see God in nature), meditation (with which we see God within ourselves), and contemplation (with which we see God as if face to face).


See The Didascalicon of Hugh of St. Victor (with notes and tr. by J. Taylor, 1961, rpt. 1991).

References in periodicals archive ?
William of Auvergne and Richard and Hugh of St Victor sought rational explanations of biblical stories while accepting that uncertainty would persist.
1150); the Adnotatiunculae elucidatoriae of Hugh of St Victor (d.
In probing the "worlds" of Petrarch, Mazzotta does not overlook the key medieval literary figures (Augustine, Isidore of Seville, Bonaventure, Hugh of St Victor, Dante) so pivotal to Petrarchan thought.
He related the terms schadewe and peintunge/peinture to the three-term system used by Hugh of St Victor in his interpretation of Colossians 2:17,(4) which distinguishes between:
The theological context comprehends above all the symbolical methods adopted by Hugh of St Victor in expounding his view of the Church, the liturgy and the sacraments, with his peculiar mixture of concrete images and far-fetched allegory.
The first half of her study investigates various facets of the medieval concept of memory, illustrated by reference to Plato, Aristotle, Augustine, Cicero, Jerome, Geoffrey de Vinsauf, Hugh of St Victor, Aquinas, Avicenna, Quintilian, Peter of Ravenna, Bradwardine, and many more.
In the present article, I propose to develop my understanding of Aristotelianism with respect to the delineation of the practical and productive sciences by examining the work of three diverse and significant twelfth-century authors, namely, Hugh of St Victor, Dominicus Gundisalvi, and John of Salisbury.
Thus twelfth-century commentators such as Hugh of St Victor work hard to limit royal power, especially on matters like taxation, and stress the links between royal rights and royal obligations to subjects.
An essay by Walter Cahn on an illuminated manuscript of the writings of Hugh of St Victor (Paris, Bibliotheque Mazarine MS 729) is similarly descriptive in focus, examining the work of an illuminator in the mid-twelfth century, fascinated by the personifications implicit in Hugh's work.
7) Judging by the citations in Defensorium he used Compellit me, a compendium made for the Paris schools in the early-thirteenth century, which consisted of the translation and commentary of John the Scot Eriugena, with glosses, scholia, and introductory letters by Anastasius, the papal librarian, partly taken from Maximus the Confessor; it also included a commentary on the Celestial Hierarchy by Hugh of St Victor and by John the Saracen, twelfth century additions to the earlier apparatus on the text.
Hugh of St Victor appears to have attained a synthesis from various means of learning, combining traditional approaches cultivated by the medieval schools and monasteries.
There are also substantial sections on Eriugena and Hugh of St Victor, with an impressive supporting cast of other writers, from Gregory to Richard of St Victor, given more or less thorough consideration.