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Journal articles on the topic 'Cistercian Nun Abbey St'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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1

King, Edmund, G. W. Bernard, Michael Hicks, et al. "The Cistercian Abbey of St. Mary, Garendon." Midland History 10, no. 1 (1985): 110–38. http://dx.doi.org/10.1179/mdh.1985.10.1.110.

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2

Butler, Lawrence. "The Cistercian Abbey of St Mary of Rushen: Excavations 1978–79." Journal of the British Archaeological Association 141, no. 1 (1988): 60–104. http://dx.doi.org/10.1179/jba.1988.141.1.60.

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3

Coppack, Glyn. "The Cistercian Abbey of St Mary Graces, East Smithfield, London. By IanGraingerand ChristopherPhillpotts." Archaeological Journal 168, no. 1 (2011): 438–39. http://dx.doi.org/10.1080/00665983.2011.11020878.

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4

Hodgson, Victoria. "History and Hagiography: The Vita Sancti Servani and the Foundation of Culross Abbey." Downside Review 139, no. 1 (2021): 65–81. http://dx.doi.org/10.1177/0012580621996135.

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The Cistercian abbey of Culross was founded in 1217 on the site of an earlier church known locally to have been established by St Serf. This heritage was successfully appropriated by the new abbey through the adoption of the cult. As successors to the saint and his church, the monks were entitled to inherit their patron’s landed territories, but much of this property seems to have been in other hands. A comparison of the earliest landed endowment of Culross Abbey with the cult landscape presented by the Vita Sancti Servani reveals that certain alienated properties appear to have been reclaimed
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5

Gilyard-Beer, R., and Glyn Coppack. "VI. Excavations at Fountains Abbey, North Yorkshire, 1979–80: the Early Development of the Monastery." Archaeologia 108 (1986): 147–88. http://dx.doi.org/10.1017/s0261340900011747.

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The Cistercian abbey of St. Mary of Fountains has been the subject of extensive antiquarian and archaeological study for some two centuries, begining with John Martin's excavation of the chapter house in 1790–91. Three major studies in the nineteenth century, starting with the excavations of 1848–54 overseen by J. R. Walbran, who also began the analysis of the extensive documentary archive relating to the house, enhanced by a remarkably complete survey of the ruins begun in 1873 by J. A. Reeve, and culminating with an authoritative summary by Sir William St. John Hope, established the historic
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6

Shead, Norman F. "Four Scottish indulgences at Sens." Innes Review 58, no. 2 (2007): 210–16. http://dx.doi.org/10.3366/e0020157x07000078.

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English interest in the great Cistercian abbey of Pontigny was stimulated by the exiles there of two archbishops of Canterbury, Thomas Becket and Stephen Langton.1 As archbishops of Canterbury, Langton and Edmund of Abingdon made gifts to Pontigny abbey in consideration of the welcome given to Becket.2 Edmund did not die at Pontigny, but was a confraterof the community, and the abbot claimed the body, asserting that Edmund had expressed a wish to be buried there. The process of canonisation was rapid.3 After Edmund's canonisation, Henry III sent a chasuble and a chalice for the first celebrati
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7

Overgaauw, E. A. "Relieken, Legenden En Poëzie. De Verering Van De Heilige Basilia Bij De Cisterciënzers Van Mariënhaven in Warmond." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 74, no. 2 (1994): 173–93. http://dx.doi.org/10.1163/002820394x00156.

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AbstractSt Basilia is one of the 11.000 Virgins who formed the suite of St Ursula. According to the Life of St Ursula, they were martyred by the Huns in Cologne. St Basilia owes her literary existence to the revelations of Elisabeth of Schönau (1129-64), who attributed names and biographies to several of the human remains discovered in Cologne in the middle of the 12th cent. It was generally assumed that these were the relics of the 11.000 Virgins. The biographical data on St Basilia and her relatives were brought together into a separate Life, closely related to the Life of St Ursula. At the
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8

Krakowka, K. "Violence-Related Trauma from the Cistercian Abbey of St Mary Graces and a Late Black Death Cemetery." International Journal of Osteoarchaeology 27, no. 1 (2015): 56–66. http://dx.doi.org/10.1002/oa.2462.

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9

Stankiewicz, Aleksander. "Kilka uwag na temat twórczości Krzysztofa Boguszewskiego." Artifex Novus, no. 3 (October 1, 2019): 20–33. http://dx.doi.org/10.21697/an.7061.

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SUMMARY
 The article deals with the artistic activity of Krzysztof Aleksander Boguszewski (d. 1635), nobleman, spiritual and painter, active in Poznań in years 1624–1635. In the past, scholars tried to do all they could to expand his oeuvre by resorting to imprecise comparisons or overinterpretation of his works. Also, they wanted to found style of his paintings in works of Herman Han. In the light of documents, it is sure that Boguszewski was not the imitator or even pupil of Han. He probably learned to paint in confraternity of painters in Lublin or Lwów. In fact, we can only proof his
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10

Butler, Lawrence. "The Cistercian Abbey of St Mary of Rushen, Isle of Man: Excavations on the East Range, 1988–89." Journal of the British Archaeological Association 155, no. 1 (2002): 168–94. http://dx.doi.org/10.1179/jba.2002.155.1.168.

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11

Holt, Geoffrey. "Stapehill in Dorset before the Cistercians." Recusant History 21, no. 1 (1992): 26–39. http://dx.doi.org/10.1017/s0034193200001473.

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The Cistercian nuns of Holy Cross Abbey at Stapehill near Wimborne in Dorset have recently moved and settled in South Wales after more than 180 years in the house given to them in the nineteenth century by Lord Arundell of Wardour, so now is perhaps a suitable time for investigating the story of the place when it was a Jesuit centre for at least 135 years. One of the stations in the ‘College of St. Thomas of Canterbury’ or Hampshire district (which included Hampshire, Wiltshire and Sussex as well as Dorset), others in that part of the district being Lulworth, Wardour, Great Canford, Marnhull,
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12

Aumüller, Gerhard, and Jürgen Wolf. "From the Dietrich Cycle to Trojan Romance: The Library Collection of Countess Erica von Waldeck as a Key to the Medieval Literary History of a Noble Dynasty Von Dietrichepik bis Trojaroman: Die Büchersammlung der Gräfin Anna Erica von Waldeck als Schlüssel zur mittelalterlichen Buchgeschichte eines Grafenhauses?" Zeitschrift fuer deutsches Altertum und Literatur 150, no. 3 (2021): 285–308. http://dx.doi.org/10.3813/zfda-2021-0009.

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A binding waste discovery containing fragments from 'Parzival', 'Willehalm', a Bible translation, 'Speculum humanae salvationis', 'Lantsloot', 'The Life of St. Elisabeth' and much more leads to the hypothesis of a possible literary centre in medieval Waldeck. This series of discoveries is now significantly augmented by the supporting evidence of numerous medieval German language manuscripts und early printed books in the collection of Countess Anna Erica of Waldeck in her capacity as the princely Abbess of Gandersheim Abbey. Makulaturfunde mit 'Parzival', 'Willehalm', einer Bibelübersetzung, '
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13

Innes-Parker, Catherine. "Medieval Widowhood and Textual Guidance: The Corpus Revisions of Ancrene Wisse and the de Braose Anchoresses." Florilegium 28, no. 1 (2011): 95–124. http://dx.doi.org/10.3138/flor.28.005.

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In 1990, Margaret Wade Labarge published a seminal article on medieval widowhood and religious devotion, arguing that “among the upper classes widowhood could provide for the first time in a woman’s life a freedom of action and choice that she had not previously enjoyed.”1 She pointed out that not all medieval widows were elderly, and indeed, one of the widows whose life she explored, Loretta, countess of Leicester, was widowed in her early twenties. Such women might wish to avoid remarriage for a variety of reasons, yet their lives were far from over even if they were widowed in their thirtie
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14

Fergusson, Peter. "The Cistercian Abbey of St. Mary Stratford Langthorne, Essex: Archaeological Excavations for the London Underground Limited Jubilee Line Extension Project. Bruno Barber , Steve Chew , Tony Dyson , Bill White." Speculum 82, no. 1 (2007): 159–61. http://dx.doi.org/10.1017/s0038713400005674.

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15

Bruun, Mette Birkedal, Sven Rune Havsteen, Kristian Mejrup, Eelco Nagelsmit, and Lars Nørgaard. "Withdrawal and Engagement in the Long Seventeenth Century: Four Case Studies." Journal of Early Modern Christianity 1, no. 2 (2014). http://dx.doi.org/10.1515/jemc-2014-0012.

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AbstractThe Cistercian monastery La Trappe, Mme de Maintenon’s school for girls at St Cyr, the schools at A. H. Francke’s foundations at Halle and the community established within these foundations bring to the fore the dynamic between withdrawal and engagement and the medial expressions of this dynamic. But each case demonstrates a particular employment of architecture, texts, music and images in the service of withdrawal and engagement respectively. At La Trappe the liturgical life and the furnishing of the abbey church made manifest the appropriation of desert asceticism as well as the Cist
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16

"Brian Patrick McGuire, ed., The Birth of Identities: Denmark and Europe in the Middle Ages. Copenhagen: C. A. Reitzel, 1996. Paper. Pp. 363; 10 black-and-white figures. $28. Distributed in North America by Cistercian Publications, St. Joseph's Abbey, 167 N. Spencer Rd., Spencer, MA 01562-1233." Speculum 73, no. 02 (1998): 641–42. http://dx.doi.org/10.1017/s0038713400081227.

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17

Sampson, Peter. "Monastic Practices Countering a Culture of Consumption." M/C Journal 17, no. 6 (2014). http://dx.doi.org/10.5204/mcj.881.

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Over time, many groups have sought to offer alternatives to the dominant culture of the day; for example, the civil-rights movements, antiwar protests, and environmental activism of the 1960s and 1970s. Not all groupings however can be considered countercultural. Roberts makes a distinction between group culture where cultural patterns only influence part of one’s life, or for a limited period of time; and countercultures that are more wholistic, affecting all of life. An essential element in defining a counterculture is that it has a value-conflict with the dominant society (Yinger), and that
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