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Albert le Grand', in Marie et l'Eglise (Societe frans;aise d'etudes mariales, Paris, I951) p. 78,,n. 190. Long before Bernard, Odo evoked the theme of mystic marriage: see above, p. 42 n. Contrary to what Heer puts forward, op. cit. I 401, Odo, before Mayeul, insisted on the idea of Christ as head of the mystical body. See his sermon for the feast of StPeter, Bibl. Cl. 129 and 2ooff. Also prior to Mayeul, he placed the accent on contemplation: see JS III 12, col. 84; VG II 9, col. 92: 'suspensus in contemplatione' andpassim.

129 ff. J ForSt Gregory's influence on St Odo, see Laporte, loc. cit. pp. 138ff. Statements by St Gregory in favour of the eremitic life may be found in Dialogues, 2, ed. U. Moricca, Fonti per la Storia d'Italia, 4 (1924) p. 14 and in Regist. Epist. I, 5; MGH Epist, I 5· See also 0. ' (diss. Washington, I95o). 4 JS m 12, col. 84. On john of Salerno, see A. Chigny in Congres, pp. I2I129· 35 'profession of a sublime resolve'; that is to say, their life with all its endeavour reaches beyond this world.

31 ff. KASSIUS HALLINGER 34 brings about a state of community of soul (animus socialis). The divine fire unites the hearts of all so closely that the rift caused by the selfishness of original sin seems at last to be healed and transcended. ' Since the time of St Basil and St Augustine monasticism has drawn life from this ideal, so Odo was certainly following tradition. 2 But he was not content to bear tradition along as a dead weight; he reflected on all its aspects and really made it his own.

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