Rievaulx Abbey, Yorkshire.
Date: 2011.
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It suggested an equality of status and, in practice, it might only be an alliance to pursue mutual interests.[24] For Cicero, “Amicitia” involved genuine trust and affection. “But I must at the very beginning lay down this principle — friendship can only exist between good men. We mean then, by the “good”, those whose actions and lives leave no question as to their honour, purity, equity, and liberality; who are free from greed, lust, and violence; and who have the courage of their convictions”.[25]
In “Confessions”, Saint Augustine of Hippo identifies three phases of friendship:
Adolescence;
Early adulthood;
Adulthood.
Adolescent friendships are essentially self-interested comradeship. Augustine then describes a close friendship he had as a young adult with a colleague. This was based on love and grew out of shared interests and experiences and what each learned from the other.
In “Confessions”, Saint Augustine of Hippo identifies three phases of friendship:
Adolescence;
Early adulthood;
Adulthood.
Adolescent friendships are essentially self-interested comradeship. Augustine then describes a close friendship he had as a young adult with a colleague. This was based on love and grew out of shared interests and experiences and what each learned from the other.
The third mature phase for Augustine is transcendent, in that he loves others “in Christ”: The focus is on Christ and the point of friendship is to grow closer to Christ with and through friends.[26]
In writing of adolescent friendship, Augustine said: “For I even burnt in my youth heretofore, to be satiated in things below; and I dared to grow wild again, with these various and shadowy loves; my beauty consumed away . . . pleasing myself, and desirous to please in the eyes of men. And what was it that I delighted in, but to love, and be loved ?”[27]
Aelred was greatly influenced by Cicero, but later modified his interpretation upon reading Augustine of Hippo’s “Confessions”.[10]
Dr. Marsha Dutton.
“Jesus At The Age Of Twelve”.
The Treatise of Saint Aelred of Rievaulx.
Available on YouTube
PART SIX FOLLOWS.
A magnificent “Zephyrine” journey through the profound thoughts of Aelred (d. 1167) and Augustine, framed by the soaring, mute, yet eloquent, Rievaulx Abbey Church ruins. What great lives and profound spiritual advancement must have been attained by the monastic community members, evidenced by an enduring Faith and limitless dedication expressed in these remnants.
ReplyDeleteWe know Aelred was praised by many of his contemporaries for his wisdom, insight, and wonderful Christian life and his answers to many questions and problems of living in the Cistercian monastic community as well as the general Catholic society of 12th C. England and Europe (his many travels in Europe, particularly regular visitations to all the Cistercian houses in England Scotland and France had a profound positive influence).
Ah, some day again. “They will rebuild the ancient ruins and restore the places long devastated." -Is. 61:4. -Comment by Dante P
A most eloquent and apposite Comment from our long-time Mediæval Liturgical Correspondent, Dante P, for which, as always, we are most grateful.
DeleteIt is, indeed, salient that, after one thousand years (a bit longer than Hitler's “one thousand year Reich”, Aelred is still referred to, is still read and remembered, is still regarded as a Saint to whom one can continually learn from.
Having visited Rievaulx Abbey more than once, Zephyrinus can attest that those ruins exude a most holy and devout memory.
Zephyrinus loves that quote from Dante P: “They will rebuild the ancient ruins and restore the places long devastated." -Is. 61:4.
Saint Aelred, Ora Pro Nobis.