The Letters Of Abelard And Heloise

In this letter, Abelard addresses Heloise’s first request for information on the origin of the order of nuns. He provides this to Heloise in the form of numerous examples of influential and favored women, from those among the early followers of Christ, to women in the Old Testament, to heroic women from classical antiquity. Abelard states that the orders of monks and nuns took “the form of its religion most fully from our Lord Jesus Christ,” but that the idea actually predated him (112), hence his numerous references to classical antiquity.

He begins by giving the example of two sisters who served Christ and of Mary Magdalene, who anointed Christ’s feet. He points out that while Christ rejected the earthly kingdoms offered to him by men, he welcomed being anointed by a woman. Furthermore, he writes that it was women who remained devoted to Christ when the apostles fled from him, and that they were the first to know of and rejoice in his resurrection. Abelard cites all of this to make the point that Christ commended and valued women and their devotion.

Abelard then delves into the origin of the profession, noting that various sources attest to the fact that nuns and monasteries were present from the very early days of the Church. He discusses the hymns composed and sung by women; Phebe as the first deaconess of the Church, who was commended by St Paul himself; the writings of St. John and St. Jerome, which addressed women with honor; and the great efforts made by holy men like St. Ambrose to teach holy women. He writes that, “Although women are the weaker sex, their virtue is more pleasing to God and more perfect” (118).

Abelard then goes back in time to “the very beginning of the world,” noting that women were created in paradise, whereas man was created outside of it, indicating the priority given to women (118). Through Mary, God rectified the root of all evil represented by Eve. He discusses how holy women existed among even the pagans, who honored and housed them in their temples and protected their chastity.

Abelard then gives a significant number of examples of influential and pious women who achieved great things, from Judith and Esther, to Elizabeth, to Sibyl, to the Gentile woman who conversed with Christ. Abelard reinforces that these women achieved great feats, from converting others, to prophesying the coming of Christ, to bringing about the resurrection of the dead. Overall, he writes, their profession is an excellent one and “in commendation of it special dignity” (129).

Abelard’s last letter to Heloise is a lengthy response to her second request for a Rule. He sets out to put together good practices, the testimony of Scripture, and the “abundant riches in the records of the Fathers,” in order to provide a worthy treatise (131). Abelard divides his treatise into three parts, which he sees as “the sum of monastic faith”: living a life of continence and pursuing chastity in body and spirit, living a life with no personal possessions and forsaking one’s earthly desires, and observing silence (131).

In regards to continence, Abelard writes that self-control and restraint is key and that we must be “ready with belts fastened” (131). On renouncing possessions, Abelard writes that we must be ready to forsake everything but Christ, because “an apostolic life […] reduces everything to a common store” (133). He devotes most time to the subject of silence, writing about how the tongue is an instrument of evil, how talking destroys religion, and how female talk is especially dangerous. For these reasons, he recommends withdrawing, holding people at a distance, and using signs instead of words, concluding that “[s]olitude is indeed all the more necessary for your woman’s frailty” (142).

The remainder of his letter is devoted to practical matters related to the monastery, such as the organization of leadership from the deaconess down. He notes that this organization must be similar to that of a regimented army. After detailing the role and responsibility of the deaconess and warning against abusing and reveling in her power, Abelard writes that monasteries and monks should reside near the convent in order to conduct their external affairs and provide governance. He subordinates the convent to the male religious authorities but empowers the abbess as “the queen” (157). Despite their proximity, he strongly states that there should be no contact between the monks and the nuns.

Abelard then delves into matters such as ornaments for the oratory, the singing of psalms, sleeping and waking hours, proper clothing, daily activities, proper education for the nuns, and food and drink. He devotes much time to explaining why excess consumption, as opposed to food itself, is sinful and forbidden, and why wine may be consumed only for ailments, noting that “[t]he use of meat and wine, like marriage, is considered to lie between good and evil” (187). He ends the letter by emphasizing that the nuns should be educated, particularly in Scripture, but that the focus must be on comprehension, rather than repetition.