The Love of Learning and the Desire for God: A Study of Monastic Culture

by Jean Leclercq

The Love of Learning and the Desire for God is composed of a series of lectures given to young monks at the Institute of Monastic Studies at Sant'Anselmo in Rome during the winter of 1955-56.

Genres: History, Religion, Theology, Education, Christianity, Medieval, Nonfiction

296 pages, Paperback

First published September 28, 1960

About the author

Dom Jean LeClercq, O.S.B. was a French Benedictine monk, and author of a classic study on Lectio Divina and the history of inter-monastic dialogue. As a young man, he entered Clervaux Abbey in Luxembourg, of which monastery he remained a monk until his death.

Reviews

[Ryan · Rating 5 out of 5]

For those interested in catholic education -- particularly the "poetic knowledge" and "poetic education" movements -- as well as those who want to understand more deeply the medieval mind, this book is profoundly educative. One finds, among the occasionally dry descriptions of monastic writing style or various influences of obscure monastics, that one is swept up into the beauty, simplicity, and poetry of monastic life. LeClerc, amazingly, makes one want to learn the Latin tongue, if only to understand not only the texts invaluable but the love of beauty with which the monks surrounded themselves; one is inspired to seek God more ardently, more simply, even primtively, and to fill ones heart and the world with Beauty, truth's immortal bride. How many histories -- particularly of a literary bent -- can claim to accomplish this in the reader? And so, this book is a great success and a delight to read, particularly for those of literary, medieval, or liturgical bent.

[Fred · Rating 4 out of 5]

This is a book written in a different time and place about a spiritual experience wholly unlike anything in my life, and yet I found this book both edifying and challenging. For me it was the utter irrelevance of the topic that spoke so loudly. The book grows out of a series of lectures that Leclercq gave, as a Monk, to other Monks in training about the monastic literary tradition. There is a line in the last chapter that says simply "experience transforms literature." This is the central point of the book. The monastics lived at the intersection of the ancient Patristic period and the high middle ages, the 11th and 12th centuries. During this time monastic culture produced works of literature as an outgrowth of their search for a God-centered life. Throughout the survey Leclercq wants us to see that the Monks were literary, that their lives were suffused with the written word: scripture, various commentaries on scripture and liturgy. But unlike the scholastics, everything they wrote and read was meant to grow them spiritually and help them experience God. There was no literature for literature's sake, no art for art's sake. There was no learning or writing that was meant for advancement, self promotion or even curiosity. It was all subservient to experiencing God and centering their lives in Jesus Christ. And yet men like St Benedict, Bernard, Gregory the Great, Anselm and Peter the Venerable produced beautiful, thoughtful, elegant works. These works grew out of experience. They were the result of literary skill and religious experience together. As I read this work I learned about the written works of the monks, but I was challenged by their whole-hearted, single-minded devotion to seeking God. In any age, in any Christian tradition, we do well to listen to those who have given their lives to seeking and experiencing our God and our Redeemer.

[Davis Smith · Rating 4 out of 5]

Though not a systematic study of monasticism, this is certainly something you should own and read if you’re at all interested in the medieval mind.

[Toby · Rating 4 out of 5]

Read this a couple of years ago under Dr. Hughes Oliphant Old for a Theology of Worship directed study at Erskine Seminary. It's a fascinating read from both the angle of liturgical theology as well as education.

This is a classic work on monastic learning, culture, and worship, and wonderfully summarizes how monastic life was an attempt to bring all things into subjection to Christ in worship and how they sought to allow the Scriptures and worship to inform all of life. A number of fascinating vignettes, including one on monastic humor. For any number of just criticisms we might lay at the feet of the monastics, this book is a sympathetic look at all the blessings we have inherited from them.

While many details have faded in my memory, one stand out point that he makes at one point is on the history of exegesis, pointing out in particular that the "allegorical method" cannot have been a "whatever-goes" sort of exegesis (for all that we might consider fanciful). He notes how interpreters from different parts of the world at different times with no apparent connections or communications frequently arrive at the same ("bizarre") conclusions. Though we may still quibble with the conclusions, the "allegorical method" was every bit a "method" as so-called modern historical-grammatical approaches.

[Joshua Maier · Rating 5 out of 5]

Terrific book! I recommend it to any Christian intellectual (especially those more historically minded).

The author's thesis is that monastic (as opposed to scholastic) theology is characterized by an emphasis on literary expression (from Scripture, the Fathers, and the classics) and one's own experience of divine life. As someone who has spent lots of time studying the scholastics (and in many ways living like one), this work provided an excellent challenge to me to bring my intellectual life into the service of God and seek to taste and experience the truths I've learned.

[Samuel Sadler · Rating 5 out of 5]

A fascinating study of medieval monastic education. Leclercq demonstrates the close connection between learning an culture in the monastery, and distinguishes the monastic method from the scholastic. Reading this with an eye toward education, I would like to see classical education adopt some of the monastic practices, particularly the approach to grammar. A far cry from the modern, reductionistic "grammar," monastic grammar demanded close attention to and meditation over the Scriptures, patristics, and classics, such that the monks would adopt these patterns of speech and thought.

[Michael · Rating 5 out of 5]

One of my favorite academic books, ever.

[Nick Hallers · Rating 5 out of 5]

This is your favorite Catholic professor’s favorite book. It is a beautiful book in which the love of learning and the desire for God are reconciled and united. A must read for every nerdy Catholic out there.

[Phil · Rating 5 out of 5]

I have to admit that I picked this book, not really sure what to expect, primarily because of its title. I first ran into in a talk by Father Cyprian Consiglio, prior at New Camoldoli, where he introduced it with the comment that it was a book whose title showed the character of the book. I think I expected a discourse on how learning connected to a desire to God. That isn't what I got, but, instead, a book which demonstrated that love of learning and its desire for God in every one of its pages. It is a beautiful example of monastic scholarship.

What the book really is is an examination of the two modes of Christian scholarship in the 11th century- the monastic tradition and the newly emerging scholastic approach. Leclercq's argument is that the monastic tradition was more attuned to Classical methods through the practice of grammtica, the study of both Classical and patristic literature and the experience of monastic communities. The scholastic approach was more dialectic, philosophical and individual. He manages to make these comparisons without criticism, but as a way of enlightening the ground, which is refreshing.

If there is a hero of the piece, it is St. Bernard of Clairveau, the Cistercian pioneer. who is characterized by Leclercq (and others) as the last of the Church Fathers and the first of the Doctors. Much of the book discusses how Bernard approach his intellectual education and output. My familiarity with the medieaval monastic writers is distinctly surface, but the discussion was clear enough I could follow the discussion.

Leclercq (and his translator) write exceptionally clear scholarly prose and it is a joy to read, even if I'm sure I will have to re-read it again soon because I'm pretty sure I didn't really understand all of the theology fully. This book achieves that most nebulous of scholarly complements that it leaves one with the desire to read the authors that Leclercq discusses, not because one wants to find the holes in Leclercq's argument, but because he has made them so intriguing. Leclercq's love of learning and of his sources radiates throughout and it is highly infectious. And that is something hat only God can bring.

[Ben Claiborne · Rating 5 out of 5]

One of the best books I’ve read in a while

[Theresa · Rating 4 out of 5]

Monks,Christian ones, seem to be an anomaly in our culture. Where is the appeal? Doesn't monk mean being hidden away, concentrating on one's inner self? But the opposite is true. No one can be hidden away in a monastery. Life in common forces one to be attentive always to the other person.
And that, paradoxically is the idea. No one develops alone. We need each other, and that is such a hard reality for us that prayer is needed to achieve it. This is a gem of a book.

[Sandra · Rating 5 out of 5]

Took me long enough! More later.

[Aaron Crofut · Rating 5 out of 5]

I didn't search out Leclercq; perhaps he searched out me. Up to last summer, I had never heard of him, and then out of the blue he was referenced in a string of books I read (and even one my wife was reading). So I had to discover Leclercq, and my greatest regret is not having bought a physical copy, because I would pick it up constantly in the future. This book really scratched a mental itch I've had for a while about the connection between loving God and knowing God and how those two things feed into each other.

The main source of tension Leclercq describes is between the scholastic and monatic methods. From the start, Leclercq understands an important truth: these are complimentary methods, not conflicting. We are to use our intellect to search for God and our hearts, our love, our desire, our affectus. Reading the most theology books does not make one the greatest saint, or even a saint, but one truly desiring God will search out the works of those who have encountered Him in the past. Reading becomes meditation. The book is read out loud, it is remembered, it is contemplated; such a process is bound to become mystical in a sense. That theme pops up often: literature and music and culture are to be encouraged as means to God, but not as ends in themselves. Anyone really interested in lectio divina should read the chapters "Devotion to Heaven" and "Sacred Learning."

Most of this book describes the interaction of the monastic world with culture in general. I have a great deal of notes on this book, but I'm not going to share them. Leclercq wrote such a beautiful book that it is worth your time to go through it and not any shorthand I could give. Living a life dedicated to the liturgy of the Church and studying the great saints is likely to get one closer to God than arguing about apologetics or the existence of God. It's bounded by reason, yes, but more so by tradition, a living tradition that produced incredible amounts of art, of music, of literature furthering that tradition.

“They were engaged in living, satisfied to exist and act and not explain to us why.”

[Jasonlylescampbell · Rating 4 out of 5]

ITs been a long while since I read this. I enjoyed it. Here was, I guess, the beginnings of some notes on it:

Distinction is made in the Introduction (p.3) between scholastic theology and monastic theology . . . one being formed in the schools and one being formed in the cloister. The latter is to be explored in this book.

St. Bernard on Learning: “It is God really who does the teaching; consequently it is to Him that we must pray . . . there is no theology without prayer.” (p.5)

Necessary Addendom to Learning about God: “A canticle of this kind, fervor alone can teach; it can be learned only through experience. Those who have experienced it will recognize this. Those who have not experienced it, may they burn with desire not so much to know as to experience.” (p.5)

Two components of monastic culture: “studies undertaken, and then, not precisely scorned, but renounced and transcended, for the sake of the kingdom of God.” (p.12)

Reading: “they read usually, not as today, principally with the eyes, but with the lips, pronouncing what they saw, and with the ears, listening to the words pronounced, hearing what is called the ‘voices of the pages.’ . . . Doctors of ancient times used to recommend reading to their patients as a physical exercise on an equal level with walking, running, or ball-playing.” (p.15)

[Hilary Forrest · Rating 3 out of 5]

The reason I picked up this book is because someone told me that it would help me understand Lectio Divina. The book is a series of essays given to monks during 1955-56. While there is mention of Lectio Divina here and there, it is primarily a book that will help one understand the history of the monastic culture up to the 13th century. I kept reading because I did find the material interesting, even though I will admit there was a lot I did not fully understand. One take away is that I am grateful for the monks who helped preserve history through their writings and dedication to keeping the Good, the True and the Beautiful alive.

[Román · Rating 4 out of 5]

Libro muy interesante que recorre la relación entre la literatura y la fe en la vida monástica. Por el camino te descubre parte del mundo interior de los monasterios (e interior de los propios monjes) y permite un acercamiento a tan interesante cultura y tradición, la influencia que ha tenido en nuestra historia y sociedad actual, y que hoy tanto ignoramos. Muy bello.

[Rebekah Grinestaff · Rating 5 out of 5]

The humility of the monks is an example to us of right attitude toward scholarship. We should not learn for ourselves, but because we desire God, and learning should never come from a place of pride or a desire to make ourselves great. (Also thanks Leclercq for being kind to Origen!)

[Owen Hebbert · Rating 4 out of 5]

I'm not a medievalist, nor do I read Latin.
This book is academic, is packed with untranslated Latin phrases, and makes significant assumptions about the particular education of the reader.
What I understood was fascinating, and I'm glad that I read it.

[Raymond Browne · Rating 5 out of 5]

An absolute must for available who wishes to understand Western history,monasticism, Christianity. A classic.

[Briana Grenert · Rating 4 out of 5]

"L'amour des lettres et le désir de Dieu" - j'ai le lu pour mon cours de théologie systématique pour mieux comprendre comment est-ce qu'on fait la théologie historique !

[Ryan Johnson · Rating 4 out of 5]

This serves as an excellent introduction into monastic culture. The author demonstrates the approaches of the monastic communities through the centuries. I was particularly interested in the often reluctance the monastics used with regards to classical literature from seculars and at the same time their use of subjective experience in their theologies. The amount of research contained in the small text is indeed a treasure trove of information and at the very least is a great resource for anyone interested in monasticism.

[Andrew · Rating 4 out of 5]

This is a great text for understanding monastic culture. Recommended to anyone who is planning or is currently reading Christian monastic literature and wants such texts placed into context. Leclercq does an excellent job of not only answering the who and the what of the era, but also and especially the why questions.

[Kim Klimek · Rating 3 out of 5]

Old, but good. Leclerq is always interesting and easy to read.

[Erik]

Included in the "History and Culture" section of Fr. John McCloskey's 100-book Catholic Lifetime Reading Plan.

[Steve · Rating 4 out of 5]

What a great book on monastic learning which implies many lessons for our assumptions on dovotion, intellect and learning. More later...

[Jesse · Rating 5 out of 5]

Depths of insight into monastic life and practice. Much to be gleaned!

[Fred · Rating 5 out of 5]

monastic humanism, so much broader, deeper, more stable and longer lasting than the Renaissance humanism which flashed after it.

[AskHistorians]

A monk himself, Leclercq's book provides incredible insight into the monastic mind of the high Middle Ages.

[Leonardo]

Usado en La Oración Contemplativa Pág.19

[Joe Torchedlo · Rating 5 out of 5]

catholicism, monasticism, culture, history, benedictine order