Brower, Jeffrey E. 2004. "Trinity." In The Cambridge Companion to Abelard, edited by Brower, Jeffrey E. and Guilfoy,
Kevin, 223-257. Cambridge: Cambridge University Press.
Burnett, Charles. 1986. "Peter Abelard, Confessio fidei 'Universis': A Critical Edition of Abelard's Reply to Accusations of
Heresy." Mediaeval Studies no. 48:111-138.
Buytaert, Eligius M. 1963. "Critical Observations on the "Theologia Christiana" of Abelard." Antonianum no.
———. 1963. "An Earlier Redaction of the "Theologia Christiana" of Abelard." Antonianum no. 37:481-495.
———. 1964. "The Greek Fathers in Abelards "Theologies" and Commentary on Saint Paul." Antonianum no.
———. 1966. "The Greek Fathers in Abelard's "Sic et Non"." Antonianum no. 41:413-453.
———. 1968. "The Anonymous Capitula Haeresum Petri Abelardi and the Synod of Sens, 1140." Antonianum no. 43:419-460.
———. 1968. "Abelard's Expositio in Hexaemeron." Antonianum no. 43:163-194.
———. 1969. "Abelard's Collationes." Antonianum no. 44:18-39.
———. 1974. "Abelard's Trinitarian Doctrine." In Peter Abelard. Proceedings of the International Conference, edited by
Buytaert, Éloi Marie, 127-152. Leuven: Leuven University Press.
Cartwright, Steven Richard. 2001. The Romans Commentaries of William of St. Thierry and Peter Abelard: A Theological and Methodological
Comparison, W estern Michigan University.
———. 2013. "Twelfth-Century Pauline Exegesis: William of St. Thierry's Monastic Rhetoric and Peter Abelard's Scholastic Logic." In
A Companion to St. Paul in the Middle Ages, edited by Cartwright, Steven, 205-234. Leiden: Brill.
Colish, Marcia L. 1992. "Peter Lombard and Peter Abelard: The Opinio Nominalium and Divine." Vivarium no. 30:139-156.
Reprinted as Essay VI in: M. L. Colish, Studies in Scholasticism, Aldershot, Ashgate, 2006.
"This paper supports the claim that what "nominalism" meant to twelfth-century thinkers was the doctrine of the univocal
signification of nouns and verbs, with their oblique or tensed forms conveying consignification of the things or actions they signify in the nominative case or
present tense, respectively. The paper shows that both Peter Abelard and Peter Lombard called upon this doctrine in their argument over whether God can do
better that He does, indicating that nominalism so defined has a perceived utility for exponents of differing logical and theological persuasions at the
"With respect to the Lombard's contribution to the history of nominalism in the twelfth century, then, we may offer three conclusions.
First, from our consideration of Abelard's case, it is clear that the opinio Nominalium could be, and was, yoked to a post-Aristotelian kind of logic.
From our consideration of the Lombard's case, it is equally clear that the opinio Nominalium could just as easily be yoked to a mode of reasoning
deemed capable of yielding cogent ontological conclusions. In this respect, the fact that a twelfth-century thinker espouses the opinio Nominalium
does not mean that he is automatically or necessarily required to embrace one rather than the other of these different conceptions of logic. Second, it was not
just the fact that the Lombard was a theologian but his particular agenda as a theologian who sought to affirm God's omnipotence and God's essence as the
transcendent metaphysical reality that accounts for both his borrowings from Abelard and his more fundamental hostility to Abelard in this area. And, finally,
thanks to the rapid and enduring success of the Lombard's Sentences' as a textbook, he was able to place both his position on divine transcendence,
the distinction between God's absolute and ordained power, and the opinio Nominalium with which he bolstered these teachings squarely before the eyes
of his scholastic contemporaries and successors." (pp. 155-156.)
———. 2005. "Abelard and Theology." In Medieval Paradigms. Essays in Honor of Jeremy DuQuesnay Adams. Vol. I, edited by
Hayes-Healy, Stephanie, 3-12. Dordrecht: Springer.
Reprinted as Essay VII in: M. L. Colish, Studies in Scholasticism, Aldershot, Ashgate, 2006.
Abstract: "As a theologian no less than as a logician, Peter Abelard has been hailed as the father of scholasticism. Both in the rules
for critiquing authorities laid out at the beginning of his Sic et non and in his challenge in the Dialogus, that believers need to bolster their creeds with
rational arguments, he takes to the field as the emblematic opponent of Bernard of Clairvaux, their standoff representing the last ditch effort of monastic
obscurantism to halt the advance of scholastic enlightenment. In this essay, I wish to question this standard picture of Abelard the theologian. Despite his
insistence on the need to apply reason and critical analysis to the Christian tradition, his project turns out to be better stated in theory than it was worked
out in actual practice. And, in some of the substantive areas where he is deemed the most radical, he emerges as closer to the theological mainstream than is
Georges, Tobias. 2016. ""Summus christianorum philosophorum": Origen as christian philosopher in Peter Abelard." In
Origeniana undecima: Origen and Origenism in the History of Western Thought, Papers of the 11th International Origen Congress, Aarhus University, 26-31
August 2013 edited by Jacobsen, Anders-Christian 431-440. Leuven: Peeters.
Häring, Nikolaus M. 1956. "A Third Manuscript of Peter Abelard's Theologia 'Summi Boni' (Ms Oxford, Bodl. Lyell 49, fols. 101-12."
Hause, Jeffrey. 2007. "Abelard on Degrees of Sinfulness." American Catholic Philosophical Quarterly no. 81:251-270.
Abstract: "Like many of his medieval successors, Peter Abelard offers principles for ranking sins. Moral self-knowledge, after all,
requires that we recognize not just our sinfulness, but also the extent of our offense. The most important distinction among sins is that between venial and
mortal sins: venial sinners show less contempt and may also be victims of bad moral luck, and so they are far less blameworthy. However, the subjective
principle which Abelard uses to protect the venial sinner from blame appears to have absurd consequences: some agents whom we intuitively find saintly turn out
to be mortal sinners, while other agents whom we intuitively judge wicked turn out to be mere venial sinners. I argue that Abelard suggests promising replies
to these objections, but these replies themselves depend on controversial views about moral psychology."
Jaeger, C. Stephen. 1980. "Peter Abelard's Silence at the Council of Sens." Res publica litterarum no. 3:31-54.
Kaiser, Denis. 2009. The Doctrine of Atonement According to Peter Abelard. A Literary and Historical Analysis. Aschen: Grin.
———. 2015. "Peter Abelard’s Theology of Atonement: A Multifaceted Approach and Reevaluation." Journal of the Adventist
Theological Society no. 26:3-28.
Marenbon, John. 2008. "Abelard on Angels." In Angels in Medieval Philosophical Inquiry: Their Function and Significance,
edited by Iribarren, Isabel and Lenz, Martin, 63-71. Aldershot: Ashgate.
Marmodoro, Anna, and Hill, Jonathan. 2010. "Peter Abelard's Metaphysics of the Incarnation." Philosophy and Theology no.
McCallum, James Ramsay. 1948. Abelard's Christian Theology. Oxford: Blackwell.
Mews, Constant J. 1980. "The Development of the Theologia of Peter Abelard." In Petrus Abaelardus (1079-1142). Person,
Werk und Wirkung, edited by Thomas, Rudolf, 183-198. Trier: Paulinus-Verlag.
Reprinted as Essay I in: Constant J. Mews, Abelard and his Legacy.
———. 1985. "Peter Abelard's (Theologia Christiana) and (Theologia 'Scholarium') Re-examined." Recherches de Theologie et
Philosophie Medievales no. 52:109-158.
———. 1985. "The Lists of Heresies Imputed to Peter Abelard." Revue bénédictine no. 95:73-110.
Reprinted as Essay IV in: Constant J. Mews, Abelard and his Legacy.
———. 1986. "Man's Knowledge of God According to Peter Abelard." In L' Homme et son univers au Moyen âge : actes du septième
Congrès international de philosophie médiévale (30 août-4 september 1982). Vol. I, edited by Wenin, Christian, 419-426. Louvain-la-Neuve: Louvain-la-Neuve
: Éditions de l'Institut supérieur de philosophie.
Reprinted as Essay III in C. J. Mews, Abelard and His Legacy.
———. 1986. "The Sententie of Peter Abelard." Recherches de théologie ancienne et médiévale no. 53:130-184.
Reprinted as Essay VI in C. J. Mews, Abelard and His Legacy.
———. 1998. "Peter Abelard and the Enigma of Dialogue." In Beyond the Persecuting Society. Religious Toleration Before
the Enlightenment, edited by Laursen, John Christian and Nederman, Cary J., 25-52. Philadelphia: University of Pennsylvania Press.
Reprinted as Essay X in C. J. Mews, Abelard and His Legacy.
———. 2002. "The Council of Sens (1141): Abelard, Bernard, and the Fear of Social Upheaval." Speculum no. 77:342-382.
———. 2006. "Faith as 'existimatio rerum non apparentium': Intellect, Imagination and Faith in the Philosophy of Peter Abelard." In
Intellect et imagination dans la philosophie médiévale (Actes du XI Congrès international de la S.I.E.P.M., Porto 2002), edited by Pacheco, Maria
Cândida and Meirinhos, José F., 915-926. Turnhout: Brepols.
———. 2009. "William of Champeaux, Abelard, and Hugh of Saint-Victor: Platonism, theology, and Scripture in early twelfth-century
France." In Bibel und Exegese in der Abtei Saint-Victor zu Paris: Form und Funktion eines Grundtextes im europäischen Rahmen, edited by Berndt,
Rainer, 131-163. Münster: Aschendorff.
———. 2014. "Abelard and His Contemporaries on Faith: From the "Sic et non" to the "Theologia Scholarium" and Beyond
" In Fides Virtus: The Virtue of Faith from the Twelfth to the Early Sixteenth Century edited by Forlivesi, Marco, Quinto, Riccardo and Vecchio,
Silvana, 137-150. Münster: Aschendorff.
Mews, Constant J., and Perry, Micha J. 2011. "Peter Abelard, Heloise and Jewish Biblical Exegesis in the Twelfth Century."
Journal of Ecclesiastical History no. 62:3-19.
Murray, Albert Victor. 1967. Abelard and St. Bernard: A Study in Twelfth Century "modernism,". Manchester: Manchester
Nielsen, Lauge Olaf. 1982. Theology and Philosophy in the Twelfth Century. Leiden: Brill.
Part Two: The Theological Expositions of the Doctrine of the Incarnation during the Period 113-1180.
Peter Abelard and His School, pp. 214-239.
———. 2001. "Peter Abelard and Gilbert of Poitiers." In The Medieval Theologians, edited by Evans, G. R., 102-128. Malden:
Perkams, Matthias. 2005. "The Origins of the Trinitarian Attributes Potentia, Sapientia, Benignitas." Archa Verbi.
Yearbook for the Study of Medieval Theology no. 1:23-39.
———. 2006. "The Trinity and the Human Mind: Analogies in Augustine and Peter Abelard." In Intellect et imagination dans la
philosophie médiévale (Actes du XI Congrès international de la S.I.E.P.M., Porto 2002), edited by Pacheco, Maria Cândida and Meirinhos, José F., 903-913.
Reynolds, P. L. 1992. "The Essence, Power and Presence of God: Fragments of the History of An Idea, From Neopythagoreanism to Peter
Abelard." In From Athens to Chartres. Neoplatonism and Medieval Thought, Studies in Honour of Edouard Jeauneau, edited by Westra, Hijo Jan,
351-380. Leiden: Brill.
On Abelard see p. 369-379.
Schepers, Kees. 2017. "Abelard's Exegesis of the Song of Songs in his Second Letter to Heloise." The Journal of Medieval
Latin no. 27:107-132.
Abstract: "In this paper I am making the argument that the brief excursus on the Song of Songs in Abelard’s second letter to Heloise
(the fifth in the Correspondence) contains exegesis of a few phrases of this biblical book that is so far out of the ordinary that it cannot be taken seriously
and was not intended to be. This argument is based on the following observations: the lines presented as being from the Song of Songs are not really biblical
verses; no remotely comparable exegesis of these phrases exists in earlier and contemporaneous exegesis; the literal interpretation that Abelard applies
besides an allegorical reading was expressly forbidden by authorities both old and new; and finally Abelard’s alleged exegesis conflicts absolutely with his
own exegesis of the same elements in authenticated works.
Dans cet article, je démontre que la brève digression sur le Cantique des Cantiques dans la deuxième lettre d’Abélard à Héloise (la cinquième
dans la Correspondance) contient une exégèse de quelques phrases de ce livre biblique s’écartant tellement de l’ordinaire, que l’on ne peut pas la prendre au
sérieux et que telle n’en fut pas l’intention. Cette affirmation se base sur les observations suivantes: les phrases présentées comme provenant du Cantique des
Cantiques ne sont pas réellement des versets de la Bible; il n’existe pas la moindre exégèse de ces phrases comparable dans l’exégèse antérieure et
contemporaine; l’interprétation littérale à laquelle Abélard se prête de pair avec une lecture allégorique, était formellement interdite par les autorités tant
anciennes que nouvelles; et, enfin, la soi-disant exégèse d’Abélard est en opposition absolue avec sa propre exégèse des mêmes éléments dans des œuvres
reconnues comme authentiques."
Tomasic, Thomas Michael. 1972. "William of Saint-Thierry against Peter Abelard: a dispute on the meaning of being a person."
Analecta Cisterciensia no. 28:3-76.
von Moos, Peter. 2003. "Literary Aesthetics in the Latin Middle Ages: The Rhetorical Theology of Peter Abelard." In Rhetoric
and Renewal in the Latin West 1100-1540. Essays in Honour of John O. Ward, edited by Mews, Constant J., Nederman, Cary J. and Thomson, Rodney M., 81-98.
Wasek, Damian. 2016. "Between Similarity and Non-similarity. The Nature of Theological Language in the Thought of Peter Abelard."
Theological Research no. 4:75-87.
Weingart, Richard E. 1970. The Logic of Divine Love. A Critical Analysis of Soteriology of Peter Abailard. Oxford: Clarendon
Williams, Thomas. 2004. "Sin, Grace, and Redemption." In The Cambridge Companion to Abelard, edited by Brower, Jeffrey E.
and Guilfoy, Kevin, 258-278. Cambridge: Cambridge University Press.
Yolles, Julian. 2014. "Divine Omnipotence and the Liberal Arts in Peter Damian and Peter Abelard." In Rethinking Abelard. A
Collection of Critical Essays edited by Hellemans, Babette, 60-83. Leiden: Brill.