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Journal articles on the topic '(Benedictine convent)'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Goodrich, Jaime. "‘Low & plain stile’: poetry and piety in English Benedictine convents, 1600–1800." British Catholic History 34, no. 04 (2019): 599–618. http://dx.doi.org/10.1017/bch.2019.27.

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This article examines the functional nature of English Benedictine poetry in order to understand the bespoke literary systems that flourished within convent settings. Even as form has emerged as a primary concern within scholarship on early modern women writers, so too are literary critics starting to show interest in the early modern convent as a site of literary production. Uniting these two scholarly strands, this article explores the formal implications of texts written by and for the six English Benedictine convents founded on the Continent during the early modern period. This analysis of

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2

Stopka, Krzysztof. "Wystawa „Kobiety pod znakiem Krzyża. Ormiańskie benedyktynki ze Lwowa i ich duchowość”, Kraków, Muzeum Uniwersytetu Jagiellońskiego, 13 sierpnia – 12 listopada 2022 roku ." Lehahayer 9 (December 19, 2022): 307–13. http://dx.doi.org/10.12797/lh.09.2022.09.17.

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THE EXHIBITION “WOMEN UNDER THE SIGN OF THE CROSS: THE ARMENIAN BENEDICTINE NUNS FROM LWÓW AND THEIR SPIRITUALITY”, KRAKÓW, MUSEUM OF THE JAGIELLONIAN UNIVERSITY, AUGUST 13– NOVEMBER 12, 2022 The reviewer discusses an exhibition devoted to the convent of the Benedictine nuns of the Armenian rite in Lwów, existing from the end of the 17th century to the 20th century. It has been organised in 2022 by the Museum of the Jagiellonian University in Kraków gathering its own exhibits as well as artifacts from the Foundation of Culture and Heritage of the Polish Armenians, many convents, librarie

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3

Kamuntavičienė, Vaida. "Polishness and Lithuanianness in Kaunas Benedictine Convent 1905–1924." SOTER: Journal of Religious Science 54 (2015): 23–35. http://dx.doi.org/10.7220/2335-8785.54(82).2.

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Bowden, Caroline M. K. "The Abbess and Mrs. Brown: Lady Mary Knatchbull and Royalist Politics in Flanders in the late 1650s." Recusant History 24, no. 3 (1999): 288–308. http://dx.doi.org/10.1017/s0034193200002521.

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The letters of Mary Knatchbull, abbess of the English Benedictine Convent in Ghent between 1650 and her death in 1696, are of considerable interest. They reveal a woman operating with significant influence in two discrete spheres: the enclosed cloister and the royalist court in exile. This article will consider briefly the religious career of Mary Knatchbull and her importance to the Benedictines of Ghent, before examining in detail her part in the restoration of Charles II. It examines the unexpressed dichotomy of seemingly irreconcilable rôles performed by a member of an enclosed Order who o

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Radke, Gary M. "Nuns and Their Art: The Case of San Zaccaria in Renaissance Venice*." Renaissance Quarterly 54, no. 2 (2001): 430–59. http://dx.doi.org/10.2307/3176783.

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This article discusses the ways in which fifteenth-century nuns financed, shaped and used works of art and architecture at the Benedictine convent of San Zaccaria in Venice. Evidence from chronicles, account books, liturgical manuscripts, reports of visits to the convent, and inscriptions on the works of art themselves shows that the nuns viewed art within their convent extremely proprietarily. While they accepted subsidies from the civic government, indulgences from popes, privileges from Byzantine emperors, and donations from private patrons, the nuns paid close attention to the administrati

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Modráková, Renáta. "Knihovny ženských klášterů v pohusitském období." Acta Musei Nationalis Pragae – Historia litterarum 65, no. 3-4 (2020): 25–40. http://dx.doi.org/10.37520/amnpsc.2020.020.

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The libraries of Bohemian female monasteries were distinctive units with thematically diverse codices in both manuscript and printed form. This article focuses on their composition and possible transformation in the Post-Hussite period with an overlap to the 16th century. Five important nunneries of various orders have been chosen as models. These include St George’s Benedictine Convent at Prague Castle, the Premonstratensian Convent in Doksany, St Anne’s Dominican Convent in the Old Town of Prague, the Premonstratensian Convent in Chotěšov, the Convent of Poor Clares in Český Krumlov and the

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MURPHY, EMILIE K. M. "LANGUAGE AND POWER IN AN ENGLISH CONVENT IN EXILE, c. 1621 – c. 1631." Historical Journal 62, no. 1 (2018): 101–25. http://dx.doi.org/10.1017/s0018246x17000437.

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AbstractScholarship on transnational encounter has predominantly focused on men's cross-cultural interactions. This article breaks new ground by exploring women's roles in similar forms of linguistic and power negotiation within the context of English convents founded in Europe during the seventeenth century. Moreover, recent scholarship on English convents has so far remained silent on the question of how these women negotiated the language barriers that many of them faced. This article proposes an answer by examining the correspondence sent in the 1620s from the English Benedictine convent i

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8

Goodrich, Jaime. "Authority, gender, and monastic piety: controversies at the English Benedictine convent in Brussels, 1620–1623." British Catholic History 33, no. 1 (2016): 91–114. http://dx.doi.org/10.1017/bch.2016.7.

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This essay illuminates a little-known chapter in the history of English Catholicism by examining the controversies among the English Benedictine convent at Brussels between 1620 and 1623. The disputes began as a simple clash of personalities between Abbess Mary Percy and the house’s ordinary confessor Robert Chambers, and they culminated in allegations by pro-Jesuit nuns and confessors that Francis Ward, a second ordinary confessor, was attempting to seduce one of his penitents. These early clashes illustrate the cultural and gender politics of the Continental convents established for Englishw

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9

Vasiliauskaite, Ausra. "An Overview of the Documents of the Archive of Kaunas Benedictine Convent." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 11, no. 2 (2021): 225. http://dx.doi.org/10.15633/pch.4079.

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10

Machová, Barbora. "Pharmaceutical literature in the Broumov Benedictine convent library in the year 1801." Česká a slovenská farmacie 73, no. 4 (2025): E34—E38. https://doi.org/10.36290/csf.2024.038.

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11

Watt, Diane. "Reconstructing the Word: the Political Prophecies of Elizabeth Barton (1506-1534)." Renaissance Quarterly 50, no. 1 (1997): 136–63. http://dx.doi.org/10.2307/3039331.

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On 20 April 1534, a twenty-eight year-old Benedictine nun from the convent of St Sepulchre's in Canterbury was hanged at Tyburn alongside her confessor and a number of their associates. The nun was Elizabeth Barton, a former servant from the parish of Aldington in Kent. Barton and her companions were attainted of treason by a Parliamentary Act which asserts that they maliciously opposed Henry VIII's divorce from Katherine of Aragon and “‘traterously attempted many notable actes intendyng therbye the disturbaunce of the pease and tranquyllytie of this Realme.”

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12

Mazuela-Anguita, Ascensión. "Confraternities as an Interface Between Citizens and Convent Musical Ceremonial in Sixteenth-Century Barcelona." Confraternitas 31, no. 2 (2022): 14–35. http://dx.doi.org/10.33137/confrat.v31i2.38068.

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Confraternities offer an example of the porosity of the early modern urban cloister for musical reasons. Many sixteenth-century Barcelonan guild and devotional confraternities were housed in nunneries and used conventual spaces that were also filled by the sound of nuns singing in the celebration of specified feasts as part of their devotional practices. This article, based on case-studies of the Benedictine convents of Sant Pere de les Puel·les and Sant Antoni i Santa Clara and the Dominican nunneries of Montsió and Els Àngels, analyzes a variety of archival documents in order to assess the c

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Newman, Barbara. "Hildegard of Bingen: Visions and Validation." Church History 54, no. 2 (1985): 163–75. http://dx.doi.org/10.2307/3167233.

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Some years ago, wrote the Flemish monk Guibert to his friend Radulfus, strange and incredible rumors reached his ears at the Benedictine monastery of Gembloux. They concerned an old woman, abbess of the Benedictine foundation at Bingen-am-Rhein, who had gained such fame that multitudes flocked to her convent, from curiosity or devotion, to seek her prophecies and prayers. All who returned thence astonished their hearers, but none could give a plausible account of the woman, save only that her soul was “said to be illumined by an invisible splendor known to her alone.” Finally he, Guibert, impa

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swetnam, susan h. "Of Raspberries and Religion." Gastronomica 12, no. 2 (2012): 59–65. http://dx.doi.org/10.1525/gfc.2012.12.2.59.

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At the Monastery of St. Gertrude in Cottonwood, Idaho, evolving foodways have enabled Benedictine nuns to adapt to their evolving role as religious women over the past century. Early spare, simple foods reflected strict monastic practices inherited from the nuns’ enclosed European order, but physical labor and bishops’ insistence on outside service soon necessitated a more rich and balanced diet. After Vatican II, new mealtime practices that allowed sisters to converse during meals and choose dining companions (versus sitting in rank order in silence) helped them adjust to a new ethos of coope

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15

Mazuela-Anguita, Ascensión. "Confraternities as an Interface Between Citizens and Convent Musical Ceremonial in Sixteenth-Century Barcelona." Confraternitas 31, no. 2 (2022): 14–35. https://doi.org/10.33137/confrat.v31i2.38068.

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Confraternities offer an example of the porosity of the early modern urban cloister for musical reasons. Many sixteenth-century Barcelonan guild and devotional confraternities were housed in nunneries and used conventual spaces that were also filled by the sound of nuns singing in the celebration of specified feasts as part of their devotional practices. This article, based on case-studies of the Benedictine convents of Sant Pere de les Puel·les and Sant Antoni i Santa Clara and the Dominican nunneries of Montsió and Els Àngels, analyzes a variety of archival documents in

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16

Pacovský, Karel. "Pražské benediktinky mezi klášterem a světem. Klauzura ve svatojiřském opatství ve středověku." Český časopis historický 122, no. 3 (2024): 467–86. http://dx.doi.org/10.56514/cch.122.03.01.

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The study focuses on the issue of monastic enclosure in St. George’s Abbey at Prague Castle. It gathers sources related to the contacts of Prague Benedictine nuns with the outside world and examines how their separation from the world evolved from the beginnings of the convent in the 10th century to the enforcement of strict enclosure in the first third of the 17th century, which was accompanied by extensive architectural modifications influenced by the Council of Trent. Special attention is given to the visitation of the monastery by Cardinal Guido in 1143, which may have resulted in the init

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17

Van Der Ploeg, Frank. "Jan II van Coninxloo en zijn werkzaamheden voor het benedictinessenklooster van Groot-Bijgaarden bij Brussel." Oud Holland - Quarterly for Dutch Art History 112, no. 2-3 (1998): 104–26. http://dx.doi.org/10.1163/187501798x00293.

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AbstractThis article examines the relationship between the Brussels painter Jan 11 van Coninxloo (ca. 1489-1561 or later) and the Benedictine convent of Groot-Bijgaarden. In earlier publications by J. Maquet-Tombu the link between certain members of the Van Coninxloo family and the Vorst convent have already been pointed out. A new chapter can now be added. In the archive of Groot-Bijgaarden convent are two books in which payments made by the prioresses Françoise and Catherine van Straten for the dccoration of the convent and the church are recorded. The books list a separate item for painting

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18

Lowe, K. J. P. "Female Strategies for Success in a Male-ordered World: the Benedictine Convent of Le Murate in Florence in the Fifteenth and Early Sixteenth Centuries." Studies in Church History 27 (1990): 209–21. http://dx.doi.org/10.1017/s0424208400012092.

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This paper will centre on the relationships of women to men and women to women which form the backbone of the history of the Benedictine convent of Le Murate in Florence in the fifteenth and early sixteenth centuries. Le Murate started in a quiet way with one pious woman deciding to live virtuously by herself, but under no rule, in a house on the Ponte Rubaconte in 1390, and expanded to become perhaps the largest female convent in Florence in 1515, situated on Via Ghibellina, with 200 enclosed women and their servants living under the Rule of St Benedict. I want to examine the relations betwee

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19

Hollinshead, Janet E. "From Cambrai to Woolton: Lancashire’s First Female Religious House." Recusant History 25, no. 3 (2001): 461–86. http://dx.doi.org/10.1017/s0034193200030314.

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Refugees, displaced persons and enemy aliens, either individually or in groups, are, regrettably, well known to the early twenty-first century. Resettlement arrangements, counselling and aid appeals are also well-used practices. In May 1795 sixteen women, many elderly, reached Woolton in south Lancashire three weeks after leaving France. They were homeless, virtually destitute and had suffered the trauma and hardship of incarceration for eighteen months in a French prison. The women had little control over their immediate destination, were dependent on the philanthropy of others, and within a

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20

Schlegel, Jona, Geert J. Verhoeven, Patrick Cassitti, et al. "Prospecting the UNESCO World Heritage Site of Müstair (Switzerland)." Remote Sensing 13, no. 13 (2021): 2515. http://dx.doi.org/10.3390/rs13132515.

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The Benedictine Convent of Saint John at Müstair is a UNESCO World Heritage Site located in the eastern part of Switzerland close to South Tyrol’s border (Italy). Known as a well-preserved Carolingian building complex housing Carolingian and Romanesque frescoes, the convent has received much academic attention. However, all research activities so far have been concentrated on the area enclosed by the convent’s walls, even though the neighbouring fields to the east and south are also part of the convent’s property. This paper reports on the archaeological magnetic and ground-penetrating radar s

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21

Oliveira e Silva, Maria João, and Joana Lencart. "The extinction inventories of convents in 1834." Boletim do Arquivo da Universidade de Coimbra 37, no. 1 (2024): 157–74. http://dx.doi.org/10.14195/2182-7974_37_1_5.

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In 1834, by Decree of 30 May and as part of the general ecclesiastical reform undertaken by Joaquim António de Aguiar, Minister and Secretary of State, and carried out by the Commission for the General Reform of the Clergy (1833-1837), all convents, monasteries, colleges, hospices and religious houses of all religious orders were extinguished, with the female houses remaining subject to their respective bishops until the death of the last nun, the date of their definitive closure. The process of extinction of religious houses involved the drawing up of hundreds of inventories currently in the

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Ferreira, Sílvia. "The church of the Benedictine convent of Our Lady of Estrela in Lisbon: foundation, destruction and repair/reinvention of a heritage." Conservar Património 26 (2017): 79–90. http://dx.doi.org/10.14568/cp2017009.

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23

Mačiulis, Dangiras. "The Commemoration of the 40th Anniversary of the Kražiai Massacre in Lithuania and Poland." Lithuanian Historical Studies 26, no. 1 (2022): 63–95. http://dx.doi.org/10.30965/25386565-02601003.

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The Imperial Russian authorities closed the Benedictine convent church in Kražiai in 1893 and put down the Catholic community’s opposition with such brutality that the event came to be known as the Kražiai massacre. Soon after the events in Kražiai, a conflict broke out between Lithuanians and Poles over the division of the symbolic capital associated with the Kražiai massacre, as both sides argued over their respective merits in defending the church. On the eve of the First World War, the Kražiai massacre had become a place of memory for Lithuanians and Poles alike. This article presents an a

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Kamuntavičienė, Vaida. "Problem języka w klasztorze sióstr katarzynek w Krokach w pierwszej połowie XX wieku." Acta Baltico-Slavica 43 (December 31, 2019): 1–22. http://dx.doi.org/10.11649/abs.2019.001.

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The language question in St Catherine’s Convent in Krakės in the first half of the twentieth centuryAfter 1918, the two Catholic convents on the territory of the Republic of Lithuania faced the issue of Lithuanisation, which was solved in different ways. The Benedictine Convent in Kaunas, the provisional capital of Lithuania, had been firmly Lithuanised by 1924. However, St Catherine’s Convent in Krakės in Samogitia chose a different path. This article aims to find out how the Krakės convent dealt with the challenges of nationalism in the context of ongoing modernisation of its life at that ti

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Banić, Silvija. "Zadarski gotički vezeni antependij u Budimpešti." Ars Adriatica, no. 4 (January 1, 2014): 75. http://dx.doi.org/10.15291/ars.490.

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The Museum of Applied Arts (Iparművészeti Múzeum) at Budapest houses an embroidered Gothic antependium which belonged to the church of St Chrysogonus, which was the seat of the Benedictine Abbey at Zadar. At an unspecified time, the antependium became part of the collection of Zsigmund Bubics, an art historian, collector and the bishop of Košice in present-day Slovakia from 1887 to 1906, and was donated to the Museum of Applied Arts in 1909. It measures 94 by 190 cm. The majority of the antependium’s surface is filled with the figures of saints set beneath three pointed, Gothic arches. The cen

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ALTSTATT, ALISON. "‘And lastly, one for Saint Blaise’: bishops, widows and patronage in a lost Office of Reginold of Eichstätt." Plainsong and Medieval Music 30, no. 1 (2021): 1–28. http://dx.doi.org/10.1017/s0961137121000012.

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ABSTRACTThis article concerns a fragmentary Office for Saint Blaise found in D-PREk Reihe V G1, a late fourteenth-century antiphoner from the Benedictine convent of Kloster Preetz. Despite the late date of the source, compositional similarities between this office and the Saint Nicholas office support the possibility that the former may be a lost Office attributed to Bishop Reginold of Eichstätt (r. 966–91) by the chronicler Anonymus Haserensis. I argue that Reginold may have written both the Office for Saint Blaise and the recension of the passio on which it is based for Pia of Bergen (Biletr

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27

Szlęk, Karolina. "The influence and significance of monastic lace workshops on the development of Polish lace-making (as exemplified by the Benedictine Convent in Staniątki)." Folia Historica Cracoviensia 22, no. 22 (2017): 483. http://dx.doi.org/10.15633/fhc.2092.

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Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.

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The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they we

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Jemielity, Witold. "Zakonnicy w duszpasterstwie, diecezja augustowska czyli sejneńska." Prawo Kanoniczne 41, no. 1-2 (1998): 149–71. http://dx.doi.org/10.21697/pk.1998.41.1-2.06.

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After the establishment of the Diocese of Wigry in 1799, many priests returned to their mother dioceses (Wilno, Łuck, Żmudź) situated in the Tsardom of Russia. Bp M. Karpowicz and the Prussian Government received religious from convents which were being suppressed in the Tsardom in order to replace them. Many religious returned to their places of origin, which where part of the sector of Poland annexed by Prussia. This state of the matter was taken over by the Diocese of Augustów, that is of Sejny, which came into being in 1818, in place of the Diocese of Wigiy. The bishops of Wigry, and later

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Demori Staničić, Zoraida. "Ikona Bogorodice s Djetetom iz crkve Sv. Nikole na Prijekom u Dubrovniku." Ars Adriatica, no. 3 (January 1, 2013): 67. http://dx.doi.org/10.15291/ars.461.

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Recent conservation and restoration work on the icon of the Virgin and Child which stood on the altar in the Church of St. Nicholas at Prijeko in Dubrovnik has enabled a new interpretation of this paining. The icon, painted on a panel made of poplar wood, features a centrally-placed Virgin holding the Child in her arms painted on a gold background between the two smaller figures of St. Peter and St. John the Baptist. The figures are painted in the manner of the fifteenth- and sixteenth-century Dubrovnik style, and represent a later intervention which significantly changed the original appearan

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Cano, Rodrigo Zapata. "La monstruosidad y lo monstruoso en el Teatro Crítico y las Cartas Eruditas y Curiosas." Episteme – Filosofia e História das Ciências em Revista 14, no. 29 (2009): 85–111. https://doi.org/10.5281/zenodo.6582307.

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RESUMEN: Este artículo analiza el cuerpo monstruoso y sus distintas representaciones en la obra del Benedictino español Benito Feijóo (1676-1764), el Teatro Crítico Universal (1726- 1740) y las Cartas Eruditas y Curiosas (1742-1760), tanto desde su dimensión social y cultural (historia del cuerpo) como desde la historia epistemológica de las ciencias. De una parte, para tratar casos específicos, el benedictino busca, en los relatos que la leyenda teje, las figuras monstruosas que le sirvan de punto de comparación para afirmar su realidad

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Pruett, Lilian P. "Glazbena kultura u Splitskoj Katedrali od 1750. do 1940/Musical Culture in the Split Cathedral from 1750 till 1940, and: Katalog muzikalija u Benediktinskom samostanu sv. Petra u Cresu/Catalogue of Music Manuscripts and Prints in the Benedictine Convent of St. Peter in Cres (review)." Notes 58, no. 4 (2002): 839–42. http://dx.doi.org/10.1353/not.2002.0091.

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Arnautova, Yulia. "The Early Stage of Formulation of Benedictine Work Ethic (6th — 9th Centuries)." ISTORIYA 16, no. 2 (148) (2025): 0. https://doi.org/10.18254/s207987840034251-5.

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The history of Benedictine monasticism is a narrative of the application of the Rule of S. Benedict (Regula sancti Benedicti), its interpretation in the normative tradition of monasteries during several centuries. This article examines the very early stage of the formation of this tradition at the beginning of the 9th century, at the root of the medieval Benedictine monasticism. The church reform of Louis the Pious, a part of his renovatio imperii Francorum program, obliged monastic convents which were living in accordance with different statutes to accept the Rule of S. Benedict, uniform for

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Mol, Johannes Adriaan. "Singing nuns and lay sisters in the Frisian houses of the Teutonic Order to 1510." Ordines Militares Colloquia Torunensia Historica 29 (December 30, 2024): 313–35. https://doi.org/10.12775/om.2024.013.

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Although the Teutonic Order is not known for its interest in accommodating religious women, it did provide some space for sisters to live a godly life among the brethren. Some houses with largely male occupancy had servant half-sisters. Elsewhere, sorores are encountered as sponsors who did not perform manual labour. Furthermore, in a few places, semi-autonomous convents functioned in which nuns devoted themselves to choir prayer. However, the picture of the ways in which women were given a place is still relatively diffuse. To add depth to this, this article focuses on the situation in the Fr

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Patton, Elizabeth. ":Writing Habits: Historicism, Philosophy and English Benedictine Convents, 1600–1800." Sixteenth Century Journal 56, no. 1 (2025): 214–17. https://doi.org/10.1086/733682.

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Ouellette, Pierre, Patrick Snyder, and Raymond Carette. "L’application de la spiritualité bénédictine au loisir des personnes âgées : un modèle théorique du bonheur spirituel." Studies in Religion/Sciences Religieuses 40, no. 1 (2011): 21–44. http://dx.doi.org/10.1177/0008429810391854.

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Le but de cette réflexion théologique est de montrer, à l’aide d’un modèle théorique, comment l’application de la spiritualité bénédictine au loisir des personnes âgées peut favoriser le bonheur spirituel. L’analyse s’est articulée notamment autour d’un syllogisme. Le cœur de la spiritualité bénédictine est la contemplation. Or, les personnes âgées sont tout naturellement disposées à la réminiscence, à l’introspection et à la contemplation. Donc, la spiritualité bénédictine convient particulièrement au loisir des personnes âgées. Quatre valeurs bénédictines ont été retenues, à savoir la frater

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Kelly, James E. "Writing Habits. Historicism, Philosophy, and English Benedictine Convents, 1600–1800 , by Jaime Goodrich." Church History and Religious Culture 102, no. 2 (2022): 302–4. http://dx.doi.org/10.1163/18712428-10202010.

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Scott, Geoffrey. "A Benedictine Conspirator: Henry Joseph Johnston (c. 1656–1723)." Recusant History 20, no. 1 (1990): 58–75. http://dx.doi.org/10.1017/s0034193200006129.

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To examine Jacobitism only as a post-1688 phenomenon leads to an inevitable neglect of formative influences which help explain why antipathy to the Revolution was so strident in the first generation of Jacobites. Henry Joseph Johnston’s career demonstrates the strength of these influences. He was the seventh son of a Yorkshire Anglican clergyman, and the brother of the antiquary and Non-Juror Dr. Nathaniel Johnston, ‘the prince of Yorkshire collectors’. Henry Johnston had been converted from Anglicanism to Catholicism sometime between 1671 and 1674, and, taking the name Joseph in religion, was

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Jacob, Scholastica. "Writing Habits: Historicism, Philosophy, and English Benedictine Convents, 1600–1800 by Jaime Goodrich (review)." Review for Religious: New Series 2, no. 3 (2022): 296–98. http://dx.doi.org/10.1353/rfr.2023.a925820.

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Muñoz Nieto, Enrique. "En peines y clausuras: nuevas aportaciones al catálogo de pintores sevillanos del siglo XVIII." BSAA arte, no. 90 (December 1, 2024): 187–204. https://doi.org/10.24197/bsaaa.90.2024.187-204.

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Esta investigación recoge una serie de propuestas en torno a cuatro pinturas actualmente conservadas tanto en la zona de reserva de museos estatales como en un convento de clausura madrileño. Comparten todas ellas, por lo tanto, la condición de estar fuera del ámbito sevillano y permanecer de algún modo ocultas, fuera de la vista habitual del público. Es el caso de un San Agustín y un San Norberto del Museo Nacional de Escultura –atribuidos a Domingo Martínez (1688-1749)–, un San Juan Nepomuceno del Museo del Greco –identificado como obra de Juan de Espinal (1714-1783)– y una Santa Gertrudis l

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Ceballos Roa, Rafael. "El Libro manual de diversos privilegios y otras cosas correspondientes al convento de Santa María de Carbajal: un catálogo de archivo monástico de 1772." Documenta & Instrumenta - Documenta et Instrumenta 22 (July 2, 2024): 29–51. http://dx.doi.org/10.5209/docu.94780.

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Este trabajo contiene el análisis del catálogo del archivo del monasterio de Santa María de Carbajal (León) realizado en la segunda mitad del siglo XVIII. Los instrumentos de descripción de fondos archivísticos son la llave de acceso a la información contenida en los documentos. Pero el estudio de estas herramientas pueden proporcionar mucha más información. A través del Libro manual del archivo se ahonda en aspectos como la historia, organización y uso del archivo, el personal y la instalación de los documentos. También se ha llevado a cabo un proceso de identificación de las unidades descrit

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Temple, Liam Peter. "Mysticism and Identity among the English Poor Clares." Church History 88, no. 3 (2019): 645–71. http://dx.doi.org/10.1017/s0009640719001811.

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This article explores the newly catalogued manuscripts of the English Poor Clares preserved in Palace Green Library, Durham. It argues that the collection advances our understanding of the spirituality of the Poor Clares, a group who have received substantially less attention than their Benedictine and Carmelite counterparts. Focusing on manuscript evidence relating to mysticism at the convents of Aire and Rouen, it suggests three areas of interest to scholars of English women religious and recusant Catholic spirituality. First, it explores how a dual understanding of unio mystica in the conve

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González, Fernando M. "Decir la verdad: desde la lógica del cristianismo y del psicoanálisis." Inflexiones. Revista de Ciencias Sociales y Humanidades, no. 02 (June 8, 2018): 155. http://dx.doi.org/10.22201/udir.2954341xp.60.

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El escrito pretende describir el giro sustancial que introduce el psicoanálisis en una tradición bimilenaria, vinculada con una hermenéutica de la conciencia en la que se jugaba la obligación de buscar la verdad en uno mismo y no solo en la fidelidad a un corpus de textos. Para tal fin me basaré en la aportación de Michel Foucault. Asimismo, exploraré someramente tres recepciones del psicoanálisis que tienen que ver con el cristianismo: l) la del psicoanalista Igor A. Caruso en los inicios del Círculo Vienés de Psicología Profunda (1947-1952); 2) la de Pío XII en alguna de sus alocuciones a pr

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Walter-Mazur, Magdalena Katarzyna. "Zapominany instrument, zapomniana praktyka. Tromba marina w klasztornym muzykowaniu w XVIII wieku." Annales Universitatis Mariae Curie-Sklodowska, sectio L – Artes 15, no. 1 (2017): 39. http://dx.doi.org/10.17951/l.2017.15.1.39.

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<em>Tromba marina</em>, instrument wywodzący się z monochordu, znany od czasów średniowiecza, podobnie jak wiele innych, nie znalazł swojego trwałego miejsca w muzyce profesjonalnej. W niniejszym artykule zwraca się uwagę na pewien „epizod”, który stał się udziałem tego specyficznego chordofonu, a któremu z literaturze muzykologicznej nie poświęcono dostatecznej uwagi.<p>Instrument ten miał swoje pięć minut w muzyce francuskiej około połowy XVII wieku. W 1660 Lully wykorzystał <em>trombae marinae</em> w w ustepach baletowych opery Cavallego <em>Xerxes</em

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Seregina, Anna. "The “Life of Lady Falkland”: a biography or a conversion story?" Adam & Eve. Gender History Review, no. 29 (2021): 265–81. http://dx.doi.org/10.32608/2307-8383-2021-29-265-281.

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The article presents an introduction to a first Russian translation of the “Life of Lady Falkland” written in the mid-17th century by the nuns of the English Benedictine Abbey at Cambrai (the Cary sisters), which told the life of their mother, Elizabeth Cary, Viscountess of Falkland – a translator, poet and polemicist, and also a Catholic convert. It has been argued that the “Life” combines the traits of biography and conversion story, and that the conversions described there – of Lady Falkland and her children fell into the category of the so-called “intellectual conversions” brought about by

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Wadsworth, James E. "In the Name of the Inquisition: The Portuguese Inquisition and Delegated Authority in Colonial Pernambuco, Brazil." Americas 61, no. 1 (2004): 19–54. http://dx.doi.org/10.1353/tam.2004.0118.

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When the Portuguese Inquisition officially began in the year 1536, Brazil inhabited only the extreme margins of the Portuguese Empire and elicited little concern from the Inquisitors in Lisbon. Royal authority only became permanently established in 1549 in the person of Tomé de Sousa as governor-general of Brazil. The establishment of ecclesiastical authority over Brazil occurred about the same time through the padroado real, or royal patronage. The Order of Christ (whose grand master was the king himself) and the Mesa da Consciência e Ordens administered the royal patronage in the colony. The

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Codina, Daniel. "L’ arxiu musical del monestir de l’Encarnación de Madrid a Montserrat." Anuario Musical, no. 71 (January 24, 2017): 45. http://dx.doi.org/10.3989/anuariomusical.2016.71.04.

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El presente trabajo investiga los avatares históricos de la compra por parte del monasterio benedictino de Montserrat del archivo musical del convento madrileño de la Encarnación de agustinas recoletas. Razones políticas, y fecha (año 1932, durante la segunda república), que explican el secretismo que envolvió el asunto. También se anota la lista de compositores y lista de maestros de capilla, así como se da cuenta de los libros corales que se incluyeron en el lote, especialmente, los de los músicos flamencos de la corte de Felipe II.  [ca] S’estudien les vicissituds històriques de

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Crispí, Marta. "Liturgical Spaces and Devotional Spaces: Analysis of the Choirs of Three Catalan Nuns’ Monasteries during the Fourteenth and Fifteenth Centuries." Arts 13, no. 4 (2024): 112. http://dx.doi.org/10.3390/arts13040112.

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Choirs in female monastic and convent communities are spaces whose complexity has been highlighted because of their multipurpose and multifunctional nature. Although they are within the community’s private sphere of prayer of the divine office, it has also been noted that they play a liturgical role as the space from which the nuns ‘hear’ and follow the celebrations taking place in the church and even in the choral altars. The devotional–liturgical binomial is joined by other contrasting terms, like esglesia dintra–sgleya de fora, indicating a duality, as follows: the claustration (as an enclo

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Van Hyning, Victoria. "Jaime Goodrich, Writing Habits: Historicism, Philosophy, and English Benedictine Convents, 1600 –1800, Tuscaloosa: University of Alabama Press, 2021, pp. 240, $59.95, ISBN: 978-0-8173-2103-1." British Catholic History 36, no. 2 (2022): 241–44. http://dx.doi.org/10.1017/bch.2022.31.

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Bradley, George. "In Vineam Domini: Bishop Briggs and His Visitations of the North." Recusant History 25, no. 2 (2000): 174–91. http://dx.doi.org/10.1017/s0034193200030028.

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Thomas Penswick, titular Bishop of Europum, and Vicar Apostolic of the Northern District, died at his brother’s house, The Manor House, Ashton-in-Makerfield, Lancashire on 28th January 1836. He was aged sixty-three. His funeral in Liverpool was followed by his burial in the Catholic cemetery at Windleshaw, near St. Helens. He was succeeded by his coadjutor bishop, John Briggs. He inherited a district which stretched from the Scottish Border in the north to a line from the Humber to the Dee in the south. It encompassed the counties of Northumberland, Durham, Cumberland, Westmorland, Yorkshire,

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