Isaac of Stella

born с 1100, England

died с 1169, Étoile, near Poitiers, Aquitaine

Monk, philosopher, and theologian.

Isaac joined the Cistercians during the reforms carried out by St. Bernard de Clairvaux. His scholarly works make use of logical argumentation and are influenced by the Neoplatonism of St. Augustine. His principal work, Letter to Alcher on the Soul (1162), integrates Aristotelian and Neoplatonic psychological theories with Christian mysticism. A leader of humanism in his day, he suggests that the intellect enables humans to grasp eternal ideas in time and that intelligence allows humans to intuit the reality of God.

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▪ English philosopher and theologian

French  Isaac D'étoile  

born c. 1100, , England

died c. 1169, , Étoile, near Poitiers, Aquitaine

      monk, philosopher, and theologian, a leading thinker in 12th-century Christian humanism and proponent of a synthesis of Neoplatonic and Aristotelian philosophies.

      After studies in England and Paris, Isaac entered the abbey of Cîteaux, near Dijon, in the midst of the Cistercian monastic reform carried out by Bernard of Clairvaux. In 1147 Isaac was elected abbot of Étoile, a Cistercian community. Several years later, he attempted to found a monastery on l'Île (island) de Ré, near the French port of La Rochelle. There he composed a series of Lenten conferences that proposed a proof for God's existence by arguing from the insufficiency of created things and also submitted a theory of atonement. The addresses reflected not only the logical method of the leading 11th-century philosopher Anselm of Canterbury but also adopted notions from the 5th-century Latin and Greek Neoplatonism of Augustine of Hippo and Pseudo-Dionysius the Areopagite.

      Returning to Étoile, Isaac later composed his principal work, the Epistola de anima ad Alcherum (“Letter to Alcher on the Soul”), a compendium of psychology in the Cistercian tradition of providing a logical basis for theories of mysticism, done in 1162 at the request of the monk-philosopher Alcher of Clairvaux. This treatise served as the basis for the celebrated medieval tract De spiritu et anima (“On the Spirit and the Soul”), long believed to have been Augustine's but now attributed by some scholars to Alcher.

      The Epistola de anima integrates Aristotelian and Neoplatonic psychological theories with Christian mysticism. In the Platonic tradition, Isaac considers the hierarchical order of reality—body, soul, God—in ascending order of knowability and advances the tripartite division of the soul, viz., rational, appetitive, and emotional functions. His theory of knowledge, however, includes the Aristotelian view of five forms of sense perception, of memory and imagination, and of a reasoning power that abstracts universal concepts from the images of individual objects. The intellect, or the capacity to grasp eternal ideas in time, and the intelligence that enables man to intuit the reality of God exhibit further Neoplatonic orientation. The influence of mysticism appears in his suggestion that the highest level of knowledge depends on the intervention of divine illumination and in his via negativa (“way of negation”) for knowing God, viz., the reality of God is the negation of every material and human quality. Unexcelled in his grasp of Neoplatonism, Isaac interpreted biblical texts in a philosophical perspective.

      An English translation, Sermons on the Liturgical Year, Vol. 1, was published in 1979.

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