Alan of Lille (Alanus Insulis), Doctor Universalis, theologian, philosopher, poet, preacher, and polemist; born in Lille, c. 1116–1120.
Gilbert de Poitiers, Commentary on the Opuscula sacra of Boethius, France, around 1140.
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(A treatment of the life and work of Alan of LIllel by var...)
A treatment of the life and work of Alan of LIllel by various scholars.
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philosopher preacher theologian poet
Alain De Lille was born in Lille, some time before 1128, in the first half of the twelfth century. Although he was popular and enjoyed a reputation for wide learning during subsequent centuries, the birthdate of Alain de Lille is a matter of conjecture, the most reasonable surmise being 1128.
Most likely Alan of Lille studied under Gilbert of Poitiers, at Paris or perhaps at Chartres, sometime between 1140 and 1142, before Gilbert became Bishop of Poitiers.
Alain de Lille taught theology at Paris and Montpellier, and subsequently became a member of the Cistercian order. He is the author of numerous theological works and was among the first to write against the Albigensians (in his Contra haereticos). Influenced by the Quomodo substantiae (better known as the De hebdomadibus) of Boethius, he attempted to construct a deductive theology derived from axioms in the manner of mathematics (in his Regulae caelestis iuris). His theological treatises reveal Neoplatonic influences; in addition to Boethius, these works employ such Neoplatonic materials as the Liber de causis and the pseudoHermetic Liber XXIV philosophorum.
Alain’s reputation rests largely on two literary works, the De planctu naturae, possibly composed between 1160 and 1170, and the very famous Anticlaudianus, written around 1182-1184. The De planctu is extant in few early manuscripts, and was apparently not the subject of commentary. The work is an exposition of Neoplatonic Christian naturalism. As an allegorical portrayal of Nature and attendant Virtues, it exerted extensive influence on the part of the Roman de la Rose written by Jean de Meun.
The popular Anticlaudianus survives in countless manuscripts and was a frequent subject of commentary. Consisting of a prose prologue followed by more than 4,000 lines of classic hexameter, the Anticlaudianus was intended as a refutation of the In Rufinum of Claudian. The Roman poet had portrayed Rufinus as a creation of evil Nature. Alain’s theme concerns Nature’s wish to atone for previous errors and to create a perfect man. She and the Virtues send Prudence on a celestial journey to the throne of God to seek the soul of the perfect man. Prudence travels in a chariot constructed by the seven liberal arts and drawn by the five senses. Guided by Reason, the chariot ascends through the heavens. As it approaches the throne of God, Reason falters, and Prudence is then guided through these exalted regions by Theology and Faith. Her petition is successful; God grants her request.
The Anticlaudianus is a mélange of Neoplatonisms. One can detect the influences of such Chartrain masters and disciples as Bernard and Thierry of Chartres, Bernard Silvester, and Gilbert de la Porrée. There are also traces of the pseudo-Dionysian corpus and its interpreter, John Scotus Erigena. Above all, Alain is indebted to Boethius’ Consolation of Philosophy and to the De nuptiis philologiae et Mercurii of Martian us Capella. In his description of the personification of Astronomy, Alain alludes to the eccentric, and possibly to the equant, and mentions Ptolemy and Abu Ma'shar by name. His treatment of Arithmetic is limited to a few propositions taken possibly from either Boethius or Nicomachus; he mentions the latter by name. Geometry fares even more poorly.
Alain de Lille, although known in the middle ages as “doctor universalis,” was not an original thinker. However, he wove together successfully many of the Neoplatonic traditions available to twelfth-century humanism.
(A treatment of the life and work of Alan of LIllel by var...)
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In his religious affiliation Alan of Lille was a Roman Catholic and eventually became a member of the Cistercian order.
As a theologian Alain de Lille shared in the mystic reaction of the second half of the 12th century against the scholastic philosophy.
His mysticism, however, is far from being as absolute as that of the Victorines. In the Anticlaudianus he sums up as follows: Reason, guided by prudence, can unaided discover most of the truths of the physical order; for the apprehension of religious truths it must trust to faith.
This rule is completed in his treatise, Ars catholicae fidei, as follows: Theology itself may be demonstrated by reason. Alain even ventures an immediate application of this principle, and tries to prove geometrically the dogmas defined in the Creed.
This bold attempt is entirely factitious and verbal, and it is only his employment of various terms not generally used in such a connection (axiom, theorem, corollary, etc. ) that gives his treatise its apparent originality.
In his sermons on capital sins, Alain argued that sodomy and homicide are the most serious sins, since they call forth the wrath of God, which led to the destruction of Sodom and Gomorrah.
His chief work on penance, the Liber poenitenitalis dedicated to Henry de Sully, exercised great influence on the many manuals of penance produced as a result of the Fourth Lateran Council. Alain's identification of the sins against nature included bestiality, masturbation, oral and anal intercourse, incest, adultery and rape.
In addition to his battle against moral decay, Alan wrote a work against Islam, Judaism and Christian heretics dedicated to William VIII of Montpellier.
