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Journal articles on the topic 'Carthusian'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 May 2024

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1

van Aelst, José. "Ad modum Cartusiensium." Church History and Religious Culture 96, no. 1-2 (2016): 65–79. http://dx.doi.org/10.1163/18712428-09601004.

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After the enclosure of the Saint-Agnes convent at Maaseik in 1430, the regular canonesses had to learn how to live within the claustrum. They received support from at least two Carthusian monks: James of Gruitrode, prior of the charterhouse in Liège, and Denys the Carthusian from the charterhouse of Roermond. Both Carthusians maintained a regular contact and exchanged literature. James seemingly had a close relation with the nuns: he helped them enlarge their corpus of relevant religious literature, and there is evidence that he was involved in practical matters of the convent. Denys corresponded with the mater of the canonesses, at whose request he sent an elaborate instruction on life within the enclosed convent, De vita inclusarum. In this triangle of religious relations, the Carthusians, experts in enclosed life, took their pastoral responsibility to support the reform of the canonesses and used the means available to them: the written word.

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2

Šter, Katarina. "Resacralization of the sacred: Carthusian liturgical plainchant and (re)biblicization of its texts." Musicological Annual 50, no. 2 (April 3, 2015): 157–80. http://dx.doi.org/10.4312/mz.50.2.157-180.

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The Carthusians selected and emended the traditional liturgical chant texts of the liturgy in order to bring them closer to the biblical texts. The comparison of the selected responsories from various traditions (Carthusian, Benedictine, Cistercian, Cluniac, Aquitanian) shows that it was respect for tradition of the texts as well as the melodies that led the Carthusians in their successful re-sacralization of the repertoire.

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3

van Dijk, Mathilde, José van Aelst, and Tom Gaens. "Introduction." Church History and Religious Culture 96, no. 1-2 (2016): 1–12. http://dx.doi.org/10.1163/18712428-09601001.

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This is the introduction to the thematic issue Faithful to the Cross in a Moving World: Late Medieval Carthusians as Devotional Reformers. The editors discuss how the Carthusian order expanded in the Late Middle Ages and how, in contrast to the first Carthusians, new charterhouses were created in or close to the cities. The introduction studies how this change came about, connecting it to the order's origin in the monastic reform movement of the eleventh and twelfth centuries, the changing economy of piety in the Late Middle Ages, and developing ideas as to what was the best form of religious of religious life.

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4

Šter, Katarina. "A Chant Treatise in the Service of Two Monastic Traditions of the Modern Era." Musicological Annual 56, no. 2 (December 30, 2020): 153–81. http://dx.doi.org/10.4312/mz.56.2.153-181.

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The present study discusses a chant theory treatise preserved in the Carthusian compilation manuscript (CZ-Pu I F 17) and based on the Franciscan Hermann Mott’s Musices Choralis Medulla (1670). It sheds new light on the background of the Carthusian arrangement and its connection to the Franciscan original by comparing both versions and trying to discover why the Franciscan treatise was chosen as an exemplar, who the author of the Carthusian treatise was, when and where the Carthusian version was written and used, and finally, through a study of its context and the information given in its manuscript source, how it could be transmitted and what it meant for the Carthusian order.

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5

Šter, Katarina. "Mary Magdalene, the Apostola of the Easter Morning: Changes in the Late Medieval Carthusian Office of St Mary Magdalene." Musicological Annual 53, no. 1 (June 23, 2017): 9–53. http://dx.doi.org/10.4312/mz.53.1.9-53.

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The Office of Mary Magdalene is one of the rare offices of the Carthusian liturgy that was changed after it had been established as a solemn feast with twelve lessons. In Matins, several chants changed their position or were even replaced by new ones. This article examines the relationship between the earlier and the later Office of St Mary Magdalene. Later corrections in the Lauds first antiphon, Maria stabat ad monumentum receive some special attention since they open new questions concerning the unity of the Carthusian liturgical tradition, and a possible connection between individual Carthusian manuscripts.

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6

DE COUL, THOMAS OP. "Dealing with change: the Carthusians and Corpus Christi." Plainsong and Medieval Music 30, no. 1 (April 2021): 29–53. http://dx.doi.org/10.1017/s0961137121000024.

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ABSTRACTThe Carthusian Order is known for its conservative attitude towards liturgy and music. This article will explore how this attitude played out in practice when the Carthusians were confronted with the introduction of a major new feast. Since its origins in the late eleventh century, the Order incorporated several new feasts in its calendar. These additions were normally made with a significant delay, and almost always without any new chants created for these feasts. The feast of Corpus Christi provides an interesting case study. Contrary to their habit, the Carthusians were apparently quick to adopt it, and they included most of the chants that were compiled and edited for this feast. In doing this, they took the Cibavit eos Mass and the Sacerdos in aeternum Office, most famously found in a late thirteenth-century libellus (F-Pnm, lat. 1143) as a point of departure. The Mass Propers were largely taken over, but small variations in the melodies raise interesting questions about how they were transmitted. By contrast, the office chants were thoroughly reordered and melodically edited in various ways, giving us a tangible sense of how Carthusians dealt with change.

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7

Allen, Joanne. "Carthusian Choir Stalls and the Misericord in Italy." Antiquaries Journal 92 (July 10, 2012): 307–30. http://dx.doi.org/10.1017/s0003581512000066.

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The majority of choir stalls in Italy lack misericords. Their unusual presence in Piedmont and the Valle d'Aosta most probably reflects their proximity to, and the influence of, northern Europe. This paper reveals that the rare instances of misericords elsewhere in Italy are connected to the Carthusian order. Rather than performing an artistic role, their presence is derived from the specific rubrics of Carthusian liturgy, which legislated in detail on the correct use of misericords. The Cistercians also regulated their use, but a similar correlation cannot be assessed because of the lack of surviving furniture. The Carthusian connection, meanwhile, suggests a purely liturgical function for the carved rests, expanding the study of misericords beyond stylistic and iconographic analyses.

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8

Satue, K., O. Blanco, and A. Munoz. "AGE-related differences in the hematological profile of Andalusian broodmares of Carthusian strain." Veterinární Medicína 54, No. 4 (May 12, 2009): 175–82. http://dx.doi.org/10.17221/32/2009-vetmed.

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Normal hematological values need to be defined for each equine breed and age in order to increase diagnostic precision. No published data on hematology exist for Carthusian horses. This research compares the hematological characteristics of pregnant Carthusian broodmares of different ages. Forty-four pregnant Carthusian broodmares were divided into three age Groups: A (4–7 years; <I>n</I> = 18), B (8–12; <I>n</I> = 15) and C (13–17; <I>n</I> = 11). Jugular blood samples were taken every 14 days during pregnancy and data were pooled for each animal. The following hematological variables were determined: red blood cells (RBC), hemoglobin (HB), hematocrit (HCT), volumetric indices, white blood cells (WBC) and platelets (PLT). Furthermore, the numbers and percentages of lymphocytes (LYMP), band (BNL) and total neutrophils (NL), eosinophils (EOS), monocytes (MON), basophils (BAS) and the neutrophil/lymphocyte ratio (N/L) were counted on blood smears. Total serum protein concentrations (TSP) were also measured. The lower values of RBC, WBC, LYMP and PLT in the older broodmares (Group C) possibly reflected a decline in bone marrow activity. The lower RBC of these mares was compensated by an increased MCV. The higher NL values in Group C, both BNL and NL, could have represented subclinical infections, since these animals also presented the highest TSP. Likewise, the animals of Group C showed the highest EOS counts. This research demonstrated that ageing significantly influences the hematological values of Carthusian broodmares, with the most marked differences in mares older than 13 years and that these physiological variations must be taken into account in a clinical context.

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9

Pérez, C. C., I. Rodrı́guez, J. Mota, J. Dorado, M. Hidalgo, M. Felipe, and J. Sanz. "Gestation length in Carthusian Spanishbred mares." Livestock Production Science 82, no. 2-3 (August 2003): 181–87. http://dx.doi.org/10.1016/s0301-6226(03)00027-7.

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10

CHRISTENSEN, Kirsten M. "Maria van Hout and het Carthusian Editor." Ons Geestelijk Erf 72, no. 1 (March 1, 1998): 105–21. http://dx.doi.org/10.2143/oge.72.1.2003380.

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11

Gaens, Tom. "Sic vivere est devote vivere." Church History and Religious Culture 96, no. 1-2 (2016): 13–39. http://dx.doi.org/10.1163/18712428-09601002.

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This essay outlines the theology of “modern-day” devotion, as it can be found in the works of the Carthusian monk Henry of Coesfeld (d. 1410). This theology consists of a classical Thomist framework, infused with ideas from Brabantine and Rhineland mysticism (e.g., Ruusbroec, Suso) and Carthusian spirituality, in which contempt for the world, purity of the heart, progression in the virtues, repentance and inner renewal, Eucharistic piety, meditation on Christ’s humanity and passion, “Christiformity,” and the imitation of Christ, play a central role. While pointing at the “present-day” moral decline in the religious orders and the church, Henry’s idea of devotion relates to personal reform, a process of becoming congruent with the “ancient” examples of Christ and the saints. His theology is not anti-mystical and anti-intellectual in nature, but at the same time it warns against the pitfalls of curiosity (curiositas) and the excesses of mysticism.

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12

Sargent, Michael G. "Nicholas Love as an Ecclesiastical Reformer." Church History and Religious Culture 96, no. 1-2 (2016): 40–64. http://dx.doi.org/10.1163/18712428-09601003.

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Nicholas Love was the prior of the Carthusian house of the Assumption of the Blessed Virgin Mary at Mount Grace from its incorporation into the Order at the General Chapter of 1410 until shortly before his death, which occurred between 15 March and 28 July, 1423. He is most commonly known to present-day scholarship as the author of The Mirror of the Blessed Life of Jesus Christ and because of the licensing of the Mirror by Archbishop Thomas Arundel in accordance with the stipulations of the Lambeth Constitutions of 1409, as an agent in the archbishop's campaign against the followers of John Wyclif, and against Wycliffite translation of the scriptures into the vernacular. It would be better, however, to see him as an actor in his own right, a promoter, like his continental European Carthusian confrères, of the reform of the western Church in the fifteenth century.

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13

Satué, K., M. Felipe, J. Mota, and A. Muñoz. "Gestational length in Carthusian broodmares: effects of breeding season, foal gender, age of mare, year of parturition, parity and sire." Polish Journal of Veterinary Sciences 14, no. 2 (May 1, 2011): 173–80. http://dx.doi.org/10.2478/v10181-011-0027-6.

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Gestational length in Carthusian broodmares: effects of breeding season, foal gender, age of mare, year of parturition, parity and sire The length of gestation in Carthusian broodmares was calculated on the basis of 339 spontaneous full-term deliveries taking place in the 8-year period 1998-2005 from 158 broodmares and 29 stallions in a major farm of Spanish horses of Carthusian strain in southern Spain. Ultrasonography was used to determine follicular dehiscence, 1st day of pregnancy and to confirm conception in mares. Mean GL was 332.4 ± 12.1 days, and a normal interval of 297-358 days was established for this breed. GL records were grouped on the basis of foal sex (colts or fillies), mating month (between November and January; February and April; May and July), age of the mare (4 to 7 years; 8 to 12 years; 13 to 17 years), breeding year, stallion and parity (primiparous vs. multiparous). GLs were 12.9 days shorter in mares mated between May and July than those mated between November and January and 15.3 days in mares mated between February and April (p<0.001). Mares aged between 8-12 years had 5.3 days shorter GLs than those aged between 13-17 years (p<0.05). Pregnancy was significantly 5.7 days longer when the mare gave birth to colts than fillies (p<0.05). GL was 14.5 days longer in primiparous than in multiparous mares (p<0.001). No statistical differences in GL were found between the studied years. This study shows the influence of certain stallion on GL.

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14

Oter Gorenčič, Mija. "The role of the Counts of Cilli in the architectural development of the Jurklošter Carthusian monastery's great cloister and the question of the location of Veronika of Desnice's grave. The archaeological method as an aid to art-historical interpretation." Studia Historica Slovenica 20 (2020), no. 1 (March 30, 2020): 67–117. http://dx.doi.org/10.32874/shs.2020-03.

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The article presents the first attempt at a comprehensive interpretation of the architectural development of the Jurklošter Carthusian monastery's great cloister and its appearance before and after the reconstruction that was financially supported by the Counts of Cilli Frederick II and Ulrich II. The article also refers to several archival sources that have been overlooked to date. These reveal the previously unknown patrocinium of the cemetery chapel in the cloister's atrium as well as, quite reliably, the location of Veronika of Desnice's grave. They also bring new information about the granting of indulgences, permission to erect an altar in the cemetery chapel, and consecrations. Apart from discovering new archival sources and carrying out a comparative analysis with the relevant medieval Carthusian monasteries elsewhere in Europe, the article is methodologically based on the art-historical analysis of two archaeological georadar recordings, of which one has been published for the first time in this very contribution.

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15

van Dijk, Mathilde. "Working with Tradition, Aiming for Reform." Church History and Religious Culture 96, no. 1-2 (2016): 106–29. http://dx.doi.org/10.1163/18712428-09601006.

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This article examines how the Carthusian Peter Dorlandus (1454–1507) rewrote the material about well-known saints like Joseph of Nazareth, Catherine of Alexandria, Cecilia of Rome, and Francis of Assisi so as to serve in the reformation both of individual believers and of the Church. He experimented with different genres: the traditional hagiographical genre of a vita, a hybrid text between the sermon and the vita, and the dialogue. Saint Joseph is primarily depicted as excelling in his radical intimacy with Christ and as a missionary. Dorlandus puts forward the virgin martyrs as spiritual leaders, for instance, in a dialogue between Cecilia and Francis, in which she teaches him that devotion is about the inner person. This article argues that this connects to the Carthusian faith regarding female visionaries such as Hildegard of Bingen, Catherine of Siena, and Bridget of Sweden as providers of guidance in the crisis of the Church.

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16

WALACH, Harald. "A Medieval Carthusian Monk's Recipe to Multiple Kensho." Studies in Spirituality 19 (December 31, 2009): 199–225. http://dx.doi.org/10.2143/sis.19.0.2043680.

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17

Emery, K. "Did Denys the Carthusian also read Henricus Bate?" Bulletin de Philosophie Médiévale 32 (January 1990): 196–206. http://dx.doi.org/10.1484/j.bpm.3.420.

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18

Folkerts, Suzan. "The Transmission and Appropriation of the Vita of Christina Mirabilis in Carthusian Communities." Church History and Religious Culture 96, no. 1-2 (2016): 80–105. http://dx.doi.org/10.1163/18712428-09601005.

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This contribution evaluates the transmission and appropriation of the vita of the ‘independent’ holy woman Christina Mirabilis from the diocese of Liège by Carthusians in England. Hers and other vitae were witness to the new Christ-centred spirituality and were mainly transmitted and adapted by members of continental reform-minded religious orders. New findings concerning the English manuscripts with the vita of Christina show that in England, Carthusians were the leading agents in the process of transmission of this hagiography. Taken together, these findings raise questions about 1) the models these vitae provided for Carthusians, 2) the interaction between Carthusians and other religious orders regarding text exchange, and 3) their interaction with laypeople and readers of vernacular translations. Why did English Carthusians transmit and appropriate the vitae of relatively unknown Liège saints? The answer lies in the spiritual models these vitae provided, stressing the importance of asceticism and a virtuous inner life.

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19

Gattiglia, Gabriele, Eleonora Rattighieri, Eleonora Clò, Francesca Anichini, Antonio Campus, Marta Rossi, Mauro Buonincontri, and Anna Maria Mercuri. "Palynology of Gardens and Archaeobotany for the Environmental Reconstruction of the Charterhouse of Calci-Pisa in Tuscany (Central Italy)." Quaternary 6, no. 3 (August 8, 2023): 45. http://dx.doi.org/10.3390/quat6030045.

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In central Italy, the Charterhouse of Calci hosts the Natural History Museum of the University of Pisa. This monumental monastery was founded in 1366 by Carthusian monks. The Charterhouse has experienced various transformations over the centuries, until its abandonment in the 1970s. Since 2018, interdisciplinary archaeological research focused on the monks’ gardens (and particularly: the Prior’s, the Apothecary’s, and the Master’s garden) and the green spaces outside the cloister walls, consisting of courtyards and orchards, to determine the individual (gardens) and collective (green spaces and surrounding woods) practices adopted by Carthusians. Palynology and archaeobotany have allowed to reconstruct the plant biodiversity, with flowers and ornamental, aromatic, and medicinal herbs that grew in the gardens, as well as the management of local hilly woods and agricultural practices, including the cultivation of fruit trees, such as chestnut, olive tree, almond tree, and grapevine. Our research has been based on a solid theoretical approach, interpreting archaeological and archaeobotanical data in relation to the intricate network of human and non-human connections. Gardens are seen as a co-creation made together by human and non-human agencies, and their diachronic transformation is read as an expression of personalities of the monks, feelings, and connections with nature and divinity.

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20

Johnson, William. "Into Great Silence: William Johnson on Philip Grööning's Absorbing Documentary of Monastic Life in a Remote Corner of the Alps." Film Quarterly 61, no. 1 (2007): 24–29. http://dx.doi.org/10.1525/fq.2007.61.1.24.

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ABSTRACT A review of Philip Grööning's documentary about the Grande Chartreuse monastery in France. Particular attention is paid to the film's use of available light and speech (and other sounds) in its successful attempt, in a manner that arguably evokes Bresson and Dreyer, to depict the day-to-day experience of Carthusian monks.

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21

Sullivan, Richard E., and Dennis D. Martin. "Fifteenth-Century Carthusian Reform: The World of Nicholas Kempf." Sixteenth Century Journal 24, no. 4 (1993): 1049. http://dx.doi.org/10.2307/2541705.

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22

Emery, Jr., Kent. "Denys the Carthusian and the Invention of Preaching Materials." Viator 25 (January 1994): 377–410. http://dx.doi.org/10.1484/j.viator.2.301220.

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23

Lovatt, Roger. "The Library of John Blacman and Contemporary Carthusian Spirituality." Journal of Ecclesiastical History 43, no. 2 (April 1992): 195–230. http://dx.doi.org/10.1017/s0022046900000889.

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The library of John Blacman represents the largest and most comprehensive collection of devotional and mystical writings known to have been owned by any individual in late medieval England. On that ground alone it would merit attention. Buthis library repays study for other reasons. Firstly it is possible to place it within a detailed context. We know a considerable amount about Blacman himself and this knowledge of the man is paralleled by our knowledge of his books. Our perception of the private libraries of late medieval England is normally based on bald lists of books, occasionally supplemented by a handful of surviving manuscripts. These lists are usually derived from wills, which can all too frequently be shown to be seriously defective as a complete record of the libraries concerned. And, in particular, such lists can give only a static and skeletal picture of the relationship between the books and their owners. However, in the case of Blacman's library, while our major source is indeed a list of his books, it is a list which is exceptionally revealing. To some extent this is because part of the list is more informative than usual in providing the complete contents, insteadof a single portmanteau title, for about a third of the books. Hence we can reconstruct the precise nature of a number of the composite volumes in the library. More important is the fact that we have, properly speaking, not This article began life, in very different form, as a paper given to the Exeter Conference on ‘The medieval mystical tradition in England’. I am much indebted to the kindness and forbearance of the editor of the conference proceedings, Miss Marion Glasscoe.

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24

Avalos, Héctor Ignacio. "The Biblical Sources of Columbus's Libro de las Profecías." Traditio 49 (1994): 331–35. http://dx.doi.org/10.1017/s0362152900013106.

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In his Libro de las Profecías, Christopher Columbus collected numerous scriptural passages that he believed supported and prophesied his explorations. According to Delno C. West and August Kling, editors of a recent edition, translation, and commentary on the book, Columbus, his son Ferdinand, and Gaspar Gorricio, a Carthusian monk, completed their transcriptions of most of these sources in 1501/1502, although a few additions may have been made as late as 1505.

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25

Marino, Maria Fernanda García. "Carthusian symbolism in Architecture and Art: San Lorenzo of Padula." Resourceedings 2, no. 3 (November 12, 2019): 76. http://dx.doi.org/10.21625/resourceedings.v2i3.629.

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The aim of this contribution is to demonstrate through the study of the concrete example of the Charterhouse di San Lorenzo in Padula (Province of Salerno, Italy) how and to what extent, the utopian value of the spirituality of the Carthusian monks - inspired by the model of the Desert Fathers and the Church of primitive Christianity, devoted to the practices of strict enclosure, of rigorous abstinence, of meditation, of contemplation and of prayer - has affected the definition and development of a specific iconography; both for what concerns the figurative arts, which have as a milestone the theme of martyrdom and angels (the creatures closest to God), present within the monasteries of the order, both for what interests the architectural structure of buildings. Always the same as themselves, especially for the design, distribution and function of the spaces, which as a whole and in particular, they reflect, strictly and everywhere, the immutability of the Carthusian Rule, never changed since the foundation of the order in 1084. Following the model of the first monastery, built on the Chartreuse massif, in Grenoble (France), made by St. Bruno of Cologne, new settlements were erected and spread throughout Europe, with an exponential growth that does not suffer interruptions until the end of eighteenth century and that, left a deep and unequivocal cultural mark in the territory on which they extended. The Charterhouse model, a kind of Earthly Jerusalem like an imitation of the Celestial Jerusalem, can be well included in the universe of utopian architecture, but of the possible ones, where spirituality became tangible reality and where the sacredness of space conceived and built by the monks puts us in touch today the man with sensitive and perceptible experience, the so-called hierophany.

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Bales, Alexander Fernández. "Mapping Rituals in a Carthusian Monastery: La Certosa Di Calci." Journal of Architectural Education 54, no. 4 (May 2001): 264–67. http://dx.doi.org/10.1162/10464880152474600.

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Marchesi, Valeria, Elisabetta Negri, Bruno Messiga, and Maria Pia Riccardi. "Medieval stained glass windows from Pavia Carthusian monastery (northern Italy)." Geological Society, London, Special Publications 257, no. 1 (2006): 217–27. http://dx.doi.org/10.1144/gsl.sp.2006.257.01.17.

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28

Kauffmann, Martin. "A Carthusian Manuscript Acquired in Honour of Professor Nigel Palmer." Bodleian Library Record 30, no. 1-2 (April 2017): 163–64. http://dx.doi.org/10.3828/blr.2017.30.1-2.163.

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Novak, Vesna, Anton Ivancic, Andrej Susek, and Metka Sisko. "Tracing the remnants of medieval raspberries using molecular markers." Plant Genetic Resources 14, no. 2 (July 14, 2015): 149–56. http://dx.doi.org/10.1017/s1479262115000209.

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Our investigation was based on a molecular study of the genetic relationships among raspberry genotypes collected around selected medieval castles, Carthusian monasteries and nearby villages. We assumed that the hypothetical medieval raspberry genotypes could be traced to isolated medieval settlements that used to be highly prosperous during the feudal era but were later abandoned. Some of these genotypes could have survived in natural conditions without seed multiplication for at least three centuries. The molecular genetic analysis was based on microsatellite data. A total of 155 alleles were detected at 18 microsatellite loci. The clustering method grouped the analysed genotypes into seven main clusters. The analyses indicated that the most probable medieval genotypes had been collected around the ruins of two abandoned Carthusian monasteries: Zice and Jurkloster. They were morphologically very similar, vigorous and primitive but obviously not wild genotypes. The plants could be more than 2.3 m high, the canes were medium waxy, the lower and upper parts of the canes were covered by sparse short spines, the mid part was more or less completely smooth, the fully developed leaves were 15–25 cm long and the inflorescences were loose. In addition, the flowers were relatively small, the fruit setting was poor and the fruits were small, ovoid to conical and more aromatic than those of modern cultivars.

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30

Rosemann, Philipp W. "Charred Root of Meaning: Rupture and Continuity in Christian Tradition." Irish Theological Quarterly 84, no. 1 (January 14, 2019): 3–21. http://dx.doi.org/10.1177/0021140018815856.

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Until very recently, the theological literature approached tradition almost exclusively as a phenomenon of continuity. But tradition involves several forms of rupture, both in its beginning and in its development. This paper distinguishes four: irruption (of the divine), forgetting, ‘destruction’ (together with retrieval/repetition), and exclusion. The argument draws on philosophers such as Martin Heidegger, Michel Foucault, and Jean-Luc Marion, but it is scripturally rooted and finds confirmation in Christian authors like Denys the Carthusian, Martin Luther, and Henri de Lubac.

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31

Wright, J. Robert. "Aspects of Carthusian Liturgical Practice in Later Medieval England.Joseph A. Gribbin." Speculum 73, no. 2 (April 1998): 524–25. http://dx.doi.org/10.2307/2887200.

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32

Wilson-North, Robert, and Stephen Porter. "Witham, Somerset: From Carthusian Monastery to Country House to Gothic Folly." Architectural History 40 (1997): 81. http://dx.doi.org/10.2307/1568667.

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33

Wickstrom, John B. "Fifteenth-Century Carthusian Reform: The World of Nicholas Kempf.Dennis D. Martin." Speculum 69, no. 3 (July 1994): 835–37. http://dx.doi.org/10.2307/3040915.

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34

Salomon, David A., and Dennis D. Martin. "Carthusian Spirituality: The Writings of Hugh of Balma and Guigo de Ponte." Sixteenth Century Journal 29, no. 2 (1998): 602. http://dx.doi.org/10.2307/2544578.

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35

Palazzo, Alessandro. "Ulrich of Strasbourg and Denys the Carthusian: Textual Analysis and Doctrinal Comments." Bulletin de Philosophie Médiévale 46 (January 2004): 61–113. http://dx.doi.org/10.1484/j.bpm.2.303884.

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Weingart, Christiane, Achim D. Gruber, Mathias Brunnberg, and Barbara Kohn. "Hypernatremia in a Cat with Toxoplasma-Induced Panencephalitis." Journal of the American Animal Hospital Association 52, no. 1 (January 1, 2016): 63–67. http://dx.doi.org/10.5326/jaaha-ms-6257.

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A 12 yr old female neutered Carthusian crossbreed cat was presented due to progressive neurological signs. Clinical signs included dehydration, stupor, and anisocoria. Laboratory examination revealed severe hypernatremia, azotemia, hyperglobulinemia, and an erythrocytosis. Clinical signs and hypernatremia suggested an intracranial process. Imaging studies revealed a loss of structure in the cerebrum, hypothalamus, and pituitary gland. Due to a poor prognosis, the cat was euthanatized. Histopathological examination revealed a subacute granulomatous and necrotizing panencephalitis with Toxoplasma-typical protozoa. The Toxoplasma-induced dysfunction of the hypothalamus and pituitary gland led to diabetes insipidus, which was, in combination with insufficient water intake, the most likely cause for the hypernatremia.

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Gadrat-Ouerfelli, Christine, and Donatella Nebbiai-Dalla Guarda. "Les livres d’un chartreux de Cologne au XVe siècle." Scriptorium 71, no. 2 (2017): 209–37. http://dx.doi.org/10.3406/scrip.2017.4443.

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Largely unknown, Henri of Dissen († 1484), monk at the charterhouse of St. Barbara in Cologne, let an abundant manuscript production, totally unpublished. His prolific work covers many fields. Thanks to the discovery of a list of books (bibliography or library catalog ?) which can be ascribed to him, and of a spiritual treaty imbued with geographical culture, the Oculus fidei, it is possible to bring to light his reading and writing practices, which took place in the context of the spiritual and pastoral revival of the urban charterhouses at the end of the Middle Ages. (120) Kent Emery Jr., «Denys the Carthusian. The world of thought comes to Roermond » ,

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Palazzo, Alessandro. "Ulrich of Strasbourg and Denys the Carthusian (II): Doctrinal Influence and Implicit Quotations." Bulletin de Philosophie Médiévale 48 (January 2006): 163–208. http://dx.doi.org/10.1484/j.bpm.2.303203.

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39

Jamroziak, E. "Studies in Carthusian Monasticism in the Late Middle Ages, ed. Julian M. Luxford." English Historical Review CXXVI, no. 519 (April 1, 2011): 413–16. http://dx.doi.org/10.1093/ehr/cer068.

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Dziemski, Wiktor. "Papal Indult, Cult, Veneration and François Du Puy’s Vita of Saint Bruno the Carthusian." Biuletyn Stowarzyszenia Kanonistów Polskich 33, no. 36 (May 31, 2023): 55–77. http://dx.doi.org/10.32077/bskp.4484.

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The article deals with the issue of the cult of Saint Bruno, the founder of the Carthusian Order. The scholarly literature had so far failed to present this matter from the perspective of canon law and that has caused numerous ambiguities and terminological errors, that have also affected the way in which scholars perceived the development of this saint’s cult. The public cult of St. Bruno was only authorized by Pope Leo X in 1514, when he allowed the Office of St. Bruno to be celebrated within the Order. The article also presents the connections of this papal indult with the Life of St. Bruno written by the General of the Order, François du Puy.

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Satuè, Katy, Ana Muñoz, and Juan Carlos Gardón. "Influence of the month of the year in the hematological profile in carthusian broodmares." Hematology and Leukemia 1, no. 1 (2013): 6. http://dx.doi.org/10.7243/2052-434x-1-6.

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HORRALL. "MIDDLE ENGLISH TEXTS IN A CARTHUSIAN COMMONPLACE BOOK: WESTMINSTER CATHEDRAL, DIOCESAN ARCHIVES, MS H.38." Medium Ævum 59, no. 2 (1990): 214. http://dx.doi.org/10.2307/43629331.

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Satué, K., J. C. Gardón, and A. Muñoz. "Season of the Year should be Considered in the Interpretation of Hematology in Carthusian Broodmares." Journal of Hematology Research 1, no. 2 (December 3, 2014): 63–68. http://dx.doi.org/10.12974/2312-5411.2014.01.02.4.

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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (December 11, 2019): 23–43. http://dx.doi.org/10.7202/1066358ar.

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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply by counting manuscripts or incunabula, as valuable as that is, but by thinking broadly about networks of exchange and dissemination. Gerson’s works came to Spain through the church councils, trans-Pyrenees Carthusian networks, monastic reformers, printers and printing houses, mendicant reformers, and the library of the University of Salamanca.

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Perry, Elizabeth. "“Be prepared to perform what I ask” - Invasions of Affective Piety in the Comedic Activity of The Second Shepherds’ Play and Sir Gawain and the Green Knight." GIS - Gesto, Imagem e Som - Revista de Antropologia 7, no. 1 (March 25, 2022): e185792. http://dx.doi.org/10.11606/issn.2525-3123.gis.2022.185792.

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Beginning with an investigation into forms of aurality used in late fourteenth and early fifteenth-century Middle English devotional literature, this article breaks down journeys of affective piety in both the courtly romance and urban cycle plays. Traditional understandings of genre divisions are super-ceded in the Middle English period by performative spirituality and invocations to the audience/ reader to a contemplative posture. The Wakefield Master and the Gawain poet developed their work in dialogue with Lollard critiques of church excesses. They both show investment in personal expressions of inward devotions which had been popularized in the work of Nicholas Love and other Carthusian texts dealing in popular piety. Both The Second Shepherd’s Play and Sir Gawain and the Green Knight develop landscapes of upheaval and redemption around their characters, drawing the reader into individual reflection on well-known sacraments and intervals of the church year.

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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (December 3, 2019): 23–43. http://dx.doi.org/10.33137/rr.v42i3.33391.

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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply by counting manuscripts or incunabula, as valuable as that is, but by thinking broadly about networks of exchange and dissemination. Gerson’s works came to Spain through the church councils, trans-Pyrenees Carthusian networks, monastic reformers, printers and printing houses, mendicant reformers, and the library of the University of Salamanca.

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Rogers, David. "A Letter of Saint John Houghton." Recusant History 18, no. 2 (October 1986): 119–27. http://dx.doi.org/10.1017/s0268419500020481.

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ALTHOUGH THE LETTER which follows was printed in the very year in which it was written, and has been reprinted twice since, I do not hesitate to make it available again, seeing that the writer was the proto-matyr of the English Reformation, John Houghton, the last Prior of the London Charterhouse, canonized in 1970. The text of Houghton's letter and of the answer to it from his correspondent, a fellow-Carthusian at Cologne named Dietrich Loher (Loer), are preserved in a book by the latter, a small octavo volume issued at Cologne in 1532. Following its titlepage, which reads D. Dionysii Carthusiani, Doctoris extatici vita, simul & operum eius fidissimus catalogus. Coloniae excudebat Iaspar Gennepius. MDXXXII, there are seven pages containing the original Latin text of both letters. Today it has become a rare book, which is hardly to be found outside a few great libraries and therefore cannot be widely known or easily read. This is obviously the source from which, almost a century ago, Dom Lawrence Hendriks reprinted Houghton's letter as Appendix VI to his pioneer study, The London Charterhouse, its monks and its martyrs.’ Even this work is no longer within everyone's reach today. Hendriks, moreover, printed only the Latin text, without any indication where it came from, and devoted but a few lines in his Chapter VII to its general contents, remarking that this and a short letter written when Houghton was Prior of Beauvale ‘are the only authentic writings of Blessed John Houghton that have come down to us.’ Wishing to make once more available this precious evidence concerning the personality and preoccupations of the martyr-made all the more poignant for us by the realization that little more than two years and a half after the penning of this gracious and affectionate exchange of letters, Houghton in May 1535 was to undergo King Henry's specially savage butchery at Tyburn-I offer an English version of both letters, with some notes to place the correspondence in its historical setting. The Latin originals are reprinted as an Appendix to this article.

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Egan, Keith J. "The Theology of the Carthusian Life in the Writings of St. Bruno and Guigo I.Gordon Mursell." Speculum 65, no. 2 (April 1990): 465–67. http://dx.doi.org/10.2307/2864348.

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Luxford, Julian. "Petrarch’s Humanist Writing and Carthusian Monasticism: The Secret Language of the Self (by Demetrio S. Yocum)." Journal of Medieval Monastic Studies 5 (January 2016): 165–68. http://dx.doi.org/10.1484/j.jmms.5.110843.

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Valera, M., A. Molina, J. P. Gutiérrez, J. Gómez, and F. Goyache. "Pedigree analysis in the Andalusian horse: population structure, genetic variability and influence of the Carthusian strain." Livestock Production Science 95, no. 1-2 (August 2005): 57–66. http://dx.doi.org/10.1016/j.livprodsci.2004.12.004.

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