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Heinrici Augustensis Planctus Evae
Published online by Cambridge University Press: 29 July 2016
Extract
Fundamental to Christianity is the belief in the redemptive death of Christ. But not always has there been complete agreement among theologians as to the precise reason or reasons for Christ's death. For centuries the soteriology of the Church may be said to have been in large part demonocentric. The devil had certain rights over fallen man, rights which could not be violated, still less taken away. If his dominion over man was to be destroyed, it must be done not by any arbitrary exercise of the divine Omnipotence, but in a manner reasonable and just. Some theologians even spoke of Christ's death as a ransom paid to the devil for man's release. With varying nuance such ideas as these were dominant from the days of St. Irenaeus of Lyons' until the very end of the eleventh century, when St. Anselm of Canterbury struck out upon entirely new lines of thought. In his Cur Deus Homo new concepts were introduced into the discussion of the problem. By sin man had offended the infinite majesty of God: God's rights had been violated. Satisfaction must be made, and that by man, for it was he who had sinned. But since the infinite offence which we call sin could not really be atoned for by a finite creature, the necessary satisfaction called for a God-man.
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References
1 ‘ Cette vieille sotériologie démonocentrique, à laquelle tant de Pères de l ’Église gardèrent un fidèle crédit’ (Jean Rivière, ‘Le Dogme de la Rédemption au xiie siècle d'après les dernières publications,’ Revue du Moyen Age latin 2 [1946] 102).Google Scholar
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Henry's source for the legend of Jubal and the two columns — infra, verses 1839–1842 — has yet to be exactly determined. Of the versions given by Miss Lutz in Medievalia et Humanistica 10.47–49, those of Hrabanus Maurus (PL 107.508) and Walafrid Strabo (PL 113. 101), together with that found in a Genesis commentary ascribed to Remigius of Auxerre (PL 131.71), all or any one, seem possible as sources. In regard to Hrabanus Maurus it may be said, in passing, that his In Genesim embraces not a little of Bede's Hexaemeron and could, then, have been Henry's source in some instances rather than Bede's work itself. Thorough comparisons must be made before a final decision can be voiced.
Of line 1622 Huemer reported (Mittellatein. Dichtung 7 n. 1) that it appears ‘im Cod. Paris. 241 s. IX, f. 223a,’ but MS Paris, B.N. lat. 241 is not of the ninth century and does not contain as many as 223 leaves. —Consequently, the nature of the borrowing that Huemer implied in the case of this line can only be determined when his inexact reference is clarified.
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47 Ibid. 8.Google Scholar
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