Also known as "Marriage is the Grave of Love" Zhang Baotong 2016.7.4

When the abbot of St. Denis was appointed as his successor, Abelard approached him and begged him to allow him to go to another monastery. Pen | fun | pavilion www. ｂｉｑｕｇｅ。 info But he doesn't agree. With the help of some friends, Abelard appealed to the king and the council.

Stephen, the royal steward, summoned the abbot and his subordinates and asked them why they had allowed Abelard to oppose his own wishes. He pointed out that this could easily make them notorious and would not lead to any good results for themselves. Seeing that their way of life was completely incompatible with that of Abelard, and that the irregularities in the monastery would have brought it more and more under the control of the king, and made it more and more useful and beneficial to the king. Thus, Abelard could easily win the support of the king and his associates.

Thus, the king agreed that Abelard could choose any place where he could be alone, as long as he did not want to put himself under the rule of any monastery. This was recognized by both the king and his officials. In 1122, Abelard found himself a remote place in a desolate place between Fontainebleau and Truis, where he could retire and die. The land has been given to Abelard and approved by the bishop of the region. He began to build himself a hut out of reeds, straw, and dirt. It was very secluded, with only one comrade and a priest with him, and there he could sing to the lead over and over again, "Luo, I'll go far and stay in the wilderness." ”

However, scholars who learned of Abelard's withdrawal from the church soon flocked to him from all directions. They left their towns and cities and went to live in the wilderness, where they gave up their big comfortable houses and built huts in the wilderness, where there was no fine food, but they ate coarse bread and vegetables from the field, and they used to sleep in large soft beds, which were replaced by piles of straw and reeds, and piles of grass on their tables.

Many philosophers have abandoned the crowded cities and happy country gardens, and the wells from which they irrigate their fields, the great trees from which they take refuge, the melodious chirping of birds, the fountains like mirrors, the murmuring of streams, and the charm that pleasing to the eye, fearing that the growth of their souls in luxury and abundance of wealth will tarnish their virtues. Because it's dangerous to keep your eyes on those things all day long, because one day you're going to be captured by them and try to take possession of them, but when you leave them, you feel at a loss. Therefore, Pythagoras avoided the company of all such objects, but did not go to live in a lonely and desert place. No, Plato himself, though also rich, could get Diogenes' muddy feet on his bed.

In order to concentrate himself on philosophy, Abelard established his own academy far from the city. Not only is it uninhabited, but it's also bad for health. So they are more like hermits than scholars. As they grew in number, they happily endured the hardships of life because of his church, making his opponents feel that it was the embodiment of his new glory. And brought humiliation on themselves. They weren't surprised by this, and they tried their best to hurt him. But sadly, everything they do seems to be propaganda for him. In the words of St. Jerome, away from the city and the market, away from the crowds of controversy and advocacy. Therefore, Kuntiliang said, even in my hiding place, jealousy will find me. Abelard's opponents were constantly groaning and complaining, "Behold, the whole world is chasing him, and we have nothing to do in his persecution." The opposite way added glory to him. We have tried our best to destroy his reputation, but we have made his reputation grow with new brilliance. Lo and behold, the scholars of the city have everything they need, but they have all abandoned the pleasures of the city and pursued them to the barren desert, and their desire to be free is miserable and miserable. ”

However, there is nothing left to run a school in the wilderness, and you can imagine how difficult and difficult it must be to run a school in this kind of wilderness. So, Abelard is facing unbearable and overwhelmed poverty, and he is a person who refuses to bow his head and beg, so he does not have enough development capacity. But the students were willing to provide him with whatever food and clothing he needed, and were responsible for plowing his fields and paying for his house, trying not to distract him from his studies because of his material life.

In the beginning, he built a chapel out of reeds and straw as a place of prayer, calling it the "Holy Trinity." When the students learned that he was willing to teach for free, they set up a makeshift school for themselves. The audience for his speech was not large, only a small number of people. To do this, they felt that the size and number of listeners should be increased. To repay him, the students worked together to help him build a house and build a new church out of wood and stone. The name of the church "Holy Spirit" seems to indicate that when he fled from human society and became lonely and disappointed, the love of his disciples came into his life like the Holy Spirit.

Abelard had a very pleasant three years at the Monastery of the Holy Spirit. He saved the speeches of his enthusiastic students and rearranged them into two new books. The teachings of both books are orthodox, but it is a little surprising to find many of the praises of pagan thinkers in the books, as well as the insinuation that Plato's thought also contained some degree of religious revelation, at a time when much Greek philosophy was still unfamiliar to most Greek philosophy. He could not believe that all these great thinkers of pre-Christian times had lost their salvation intentions, and he firmly believed that God gave His love to all people, Jews and pagans. Abelard stubbornly returned to the rational defense of theology, arguing that heresy must be stopped by reason rather than force. Those who insist that faith does not need to be understood are, in many cases, trying to disguise their helplessness at the inability to enlighten faith wisely. It's like a thorn piercing someone's flesh!

His body is indeed hidden. But his fame spread all over the world. With the audacity of his writings, and the aggressiveness of his keen intellect, his former adversaries, seeing that they were no longer in a position to do what had harmed him, incited some new apostles and caused him to attract new enemies, especially the envy and hostility of the powerful ecclesiastical figures such as Bernard the Elder of the Cistern of the Valley of the Ming Valley and Norbert, the founder of the Premonterey Order. The two men went around preaching and slandering Abelard in various ways. They spread evil reports about his faith and life, and even incited his best friends to oppose him. They also spread rumors and slander against him in every possible way, causing many authorities to ridicule him. When he learned that a new council of clergy was to be held, and that it was for his condemnation.

At a moment when he was facing a very dangerous moment, an opportunity arose so that he could temporarily avoid the attacks of his opponents. In the smaller Brittany, in the Bishop of Vanne, in the monastery of Jouiz called St. Kildas. The local duke placed him as abbot of the Abbey of St. Kildas in the Brittany lands. This monastic brethren asked him to come and had the approval of the prince who ruled the land. He easily obtained permission to accept the position of abbot and church of the brethren. In fact, this was a deliberate arrangement made by the local duke, Abbot Sugle, in order to quell the storm.

It's an ascension and a kind of imprisonment. It was a wild place, and the people of the monastery were savage, and their language was incomprehensible to him. As monks, their meanness and untamable way of life are almost notorious. The people of the region are neither civilized nor lawless. Thus, he soon found himself in the midst of a "barbarous" and "unreasonable" people, a clergy who were "vile and unruly" and even openly cohabited with concubines.

Everything here made him feel stunned and overwhelmed, and he felt as if he was being forced by a sword to flee to a cliff, and rushed to the front of another in order to escape the moment of one death. He was seeking this new danger from the one that lay ahead, where, at the terrible roar of the waves of the sea, the end of the land no longer gave him refuge in flight, and in his prayers he often repeated over and over again, "From the end of the earth, I will cry to you, and my heart is overwhelmed." ”