(ProQuest: ... denotes non-US-ASCII text omitted.)From Knowledge to Beatitude: St. Victor, Scholars, and Beyond: Essays in Honor of Grover A. Zinn Jr . Edited by E. Ann Matter and Lesley Smith . Notre Dame, Ind. : University of Notre Dame Press , 2013. xxiii + 471 pp. $67.50 cloth.Book Reviews and NotesThe remarkable essays collected in From Knowledge to Beatitude: St. Victor, Scholars, and Beyond reflect equally remarkable contributions of Grover A. Zinn Jr. to field of Medieval Studies. For more than forty years, Zinn has broadened understanding of study of Bible in Middle Ages in general, and illuminated thought of Augustinian canons at Abbey of St. Victor in particular. This festschrift published in Zinn's honor builds upon that scholarship.The volume follows outline suggested in subtitle, beginning with a focus on St. Victor and Victorines. It starts with four interesting studies on material culture. Catherine Delano-Smith graphically illustrates way in Richard of St. Victor (d. 1173) used diagrams to duplicate his exegesis of biblical book of Ezekiel. She convincingly argues that Richard's model for his map of Canaan came from contemporary Jewish exegetes. William A. Clark's reconstruction of church at St. Victor suggests that it was second only to cathedral of Notre Dame as longest and widest church of twelfth-century Paris (69).The next four essays discuss influential pedagogy of canons, included discipline of reading, necessity of scriptural studies, and importance of preaching. Hugh Feiss, OSB's detailed examination of sermons given by canons demonstrates that the Victorines were reformers with a mission to promote clerical reform by word and example (157). Richard, for instance, integrates a variety of sources in his sermons addressed to priests in order to persuade them to preach by both word and example. Feiss also reviews sermons of lesser-known Victorines--Achard (d. 1170), Walter (d. 1131), Godfrey (d. after 1194) and Maurice of Sully (d. 1196)--and convincingly contends that they were deeply committed to pastoral development and other ecclesiological concerns.The essays follow look at subsequent developments in theology (the Twelfth-Century Scholars of subtitle, although thirteenth-century thinkers also make appearances). Dale Coulter indicates how Hugh (d. 1141) and Richard used Boethius's concept of speculatio in order to conform human mind to divine mind. By reflecting created world, which itself mirrors divine Artist . . . world is sacramental and through (206). The inclusion of female theologians in this section is welcome. Barbara Newman's study of women's mystical literature--especially that of Mechthild of Hackeborn (1241-1298) and her protegee Gertrude of Helfta (1256-1301/2)--delves into medieval trope of exchanging hearts as a metaphor for mystical union, communal solidarity, and deep friendship. Rachel Fulton Brown makes case that Hildegard of Bingen's (1098-1179) Scivias is a well-developed and coherent summa of theology that takes Trinity, rather than Incarnation, as its point of departure. Brown reads Hildegard lenses of contemporary English Dominican Aidan Nichols and relies on his definition of theology, namely, the disciplined exploration of what is contained in revelation (305). …