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Journal articles on the topic 'Cisterciana'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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1

Newman, Martha G. "Reformed Monasticism and the Narrative of Cistercian Beginnings." Church History 90, no. 3 (2021): 537–56. http://dx.doi.org/10.1017/s0009640721002171.

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AbstractThis essay explores the ongoing debates about the character of early Cistercian monasticism, the dating of early Cistercian documents, and assumptions about the Cistercians’ place in eleventh- and twelfth-century monastic “reform.” It analyzes the Cistercians’ narratives of their foundation in relation to particular moments in the twelfth-century history of the order, drawing on and elaborating recent theories about the dating of these documents. Although the Cistercians often seem the quintessential example of “reformed monasticism,” this essay argues that the earliest Cistercians did
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2

Doss, Jacob W. "Making Masculine Monks: Gender, Space, and the Imagined “Child” in Twelfth-Century Cistercian Identity Formation." Church History 91, no. 3 (2022): 467–91. http://dx.doi.org/10.1017/s0009640722002098.

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Bernard of Clairvaux's letter to his young cousin Robert, written in the early 1120s CE, ignited a public controversy between the powerful Cluniacs and the upstart Cistercians over proper monastic practice and recruitment that smoldered throughout the twelfth century. This article examines how Cistercian polemics arose out of this new monastic competition to form Cistercian identity. Bernard of Clairvaux and the Cistercians under his influence employed a rhetoric that drew on notions of space, age, and gender to present their rivals as worldly, feminine, and immature and themselves as mature a
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3

Schabel, Chris. "The Myth of the White Monks' “Mission to the Orthodox”: Innocent III, the Cistercians, and the Greeks." Traditio 70 (2015): 237–61. http://dx.doi.org/10.1017/s0362152900012381.

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In the early thirteenth century, numerous Cistercian monasteries were founded in the former Byzantine territories conquered in the context of the Fourth Crusade. According to the standard narrative, put forth in the 1970s, Pope Innocent III sent the Cistercians on a “mission to the Orthodox,” but the mission was a failure, because the White Monks soon abandoned almost all of their houses in Frankish Greece and Constantinople without having “converted” the Greeks. In the light of recent research on the aftermath of 1204 and on the Cistercian Order, this paper argues that the Frankish rulers too
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4

Berman, Constance H. "Were There Twelfth-Century Cistercian Nuns?" Church History 68, no. 4 (1999): 824–64. http://dx.doi.org/10.2307/3170206.

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It has been a truism in the history of medieval religious orders that the Cistercians only admitted women late in the twelfth century and then under considerable outside pressure. This view has posited a twelfth-century “Golden Age” when it had been possible for the abbots of the order of Cîteaux to avoid contact with women totally. Only later did the floodgates burst open and a great wave of women wishing to be Cistercians flood over abbots powerless to resist it. This paper reassesses narrative accounts, juridical arguments, and charter evidence to show that such assertions of the absence of
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Kromer, Adam. "„Oliwa” – pochodzenie nazwy podgdańskiego klasztoru cystersów. Przyczynek do badań." Studia z Dziejów Średniowiecza, no. 23 (December 17, 2019): 114–33. http://dx.doi.org/10.26881/sds.2019.23.05.

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At the end of the 12th century, the regent of Pomerelia Sambor I founded a Cistercian monastery near Gdańsk. The monks, who came there from their home monastery in Kołbacz, called the new monastery “Oliva”. In the Cistercian tradition, this name referred to the Biblical symbol of the olive tree. Historians favour an allegorical etymology of the monastery’s name, but some scholars attempt to link it to the symbol of the Mount of Olives. In the 20th century Polish linguists put forth a hypothesis about the Slavic provenance of the monastery’s name. Reconstructed as “*Oława”, it was supposed to b
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Göransson, Eva-Marie. "The Virgin Mary and the Sacred Body - The Ideology of Gender Embodied in the Cistercian Church." Current Swedish Archaeology 2, no. 1 (1994): 111–22. http://dx.doi.org/10.37718/csa.1994.05.

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The Cistercians' choice of dedicating the entire order to the Virgin Mary is of vital importance to an analysis of the ideology embodied in their specific architecture. Mary, the "debodied" sacred body, the "dewomanized" woman, was the very essence of the Cistercian way of life. The aim of this paper is not to make an overview of the Cistercian order but to show how ideology —here understood as a mental dimension of a material practice —can be seen in material culture and, in this case, identified in written sources.
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Freeman, Elizabeth. "Cistercian Nuns in Medieval England: Unofficial Meets Official." Studies in Church History 42 (2006): 110–19. http://dx.doi.org/10.1017/s0424208400003880.

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Late twentieth-century scholarship on the Cistercian monastic order was dominated by the distinction between elite and popular. The terminology was specific to the Cistercian debate -namely, ‘ideals’ versus ‘reality’ rather than ‘elite’ versus ‘popular’ – but the logic of a high Cistercian culture and a low Cistercian culture is one that students of any elite/popular debate will find familiar. The indispensable modern survey of Cistercian history, published in 1977, is the key promoter of this argument, with its title presenting an eloquent statement of its thesis:The Cistercians: Ideals and R
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8

Allen, Richard. "History, Memory and Community in Cistercian Normandy (12th–13th Centuries)." Downside Review 139, no. 1 (2021): 44–64. http://dx.doi.org/10.1177/0012580621995456.

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While the textual production of Normandy’s Cistercian abbeys has not lacked for scholarly attention, a detailed study of Cistercian historical writing in the duchy remains to be written. This article looks in small part to fill this historiographical gap by examining those historical works produced in and copied by the Cistercian abbeys of Normandy between the beginning of the 12th and the end of the 13th centuries. In doing so, it aims to shed new light on the sorts of historical texts copied or written by Normandy’s White Monks. It contextualises these works within the historiographical cult
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9

Marszalska, Jolanta M. "Cysterskie szkoły w Szczyrzycu od 1780 roku do lat trzydziestych XX wieku." Biuletyn Historii Wychowania, no. 30 (February 8, 2019): 7–23. http://dx.doi.org/10.14746/bhw.2013.30.1.

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The goal of this article is to present a school operating as part of the Cistercian abbey in Szczyrzyc. In the 18th century, some Cistercian abbeys assumed the responsibility of establishing and managing elementary schools. It was also the case in Poland provided that the legislation of the respective empire (Russia, Prussia or Austria) allowed for such arrangements. The abbey in Szczyrzyc was in charge of the school facilities and competent teachers. While some of them were the local monks, a respective state authority supervised adherence to the curriculum. The first existing source of infor
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10

Baury, Ghislain. "El conservadurismo de la reforma tardomedieval del Císter. Cartae visitationis para abadías femeninas en la península ibérica." Archivo Ibero-Americano 83, no. 296 (2023): 57–79. http://dx.doi.org/10.48030/aia.v83i296.268.

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In order to contribute to this collective discussion on late medieval monastic reform, the charter collections of the 67 convents of Cistercian nuns in Castile, Aragon, and Navarre have been explored in order to find preserved copies of visitation letters. This material was meant to highlight the problems specific to the Cistercian Order and/or to religious women. As a result of this research, I found fourteen texts, most of them from the 15th century, six of them by Cistercian abbots of Burgundy from Cîteaux, Clairvaux, or Morimond. The visitators fought first and foremost against the relaxat
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Domżał, Zbigniew, and Andrzej Wałkówski. "Z badań nad piśmiennictwem pragmatycznym średniowiecznej biblioteki klasztoru cystersów w Mogile." Z Badań nad Książką i Księgozbiorami Historycznymi 12 (December 24, 2018): 39–68. http://dx.doi.org/10.33077/uw.25448730.zbkh.2018.2.

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The article is a piece of broader research on the scriptorium of the Cistercian monastery in Mogila from mid-15th to the beginnings of 16th century. According to Edward Potkowski, one of the functions of writing was pragmatic literary production that served people’s public and private activity. Source base includes ten codices in total, eight of which were examined, coming from the mid-15th century to the first years of 16th. The article, after introducing the term of pragmatic literary production, points and discusses it’s particular profiles of the manuscripts of the library of Cistercian mo
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Todika, Raul–Alexandru. "Contacts between the Cistercian Monks and the Christians of the Eastern Rite between the 12th and 13th Centuries*." Review of Ecumenical Studies Sibiu 15, no. 2 (2023): 217–45. http://dx.doi.org/10.2478/ress-2023-0016.

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Abstract The Order of Cistercians was one of the most powerful tools employed by the Apostolic See in order to impose its hierocratic vision as well as its disciplinary regime and to forge the institutional, religious coherence of Christianitas during the 12th and 13th centuries. The main objective of this paper is to bring forward a problematization concerning the Cistercians acting as a means of evangelization in the service of Ecclesia Romana in relation to Christians of the Eastern rite. In order to evaluate this hypothesis, the present article emphasises the perception of the Holy See in
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Kozieł, Andrzej. "How to exhibit a human mummy in a former monastery? The case of the body of Michael Willmann (1630–1706)." Muzeológia a kultúrne dedičstvo 8, no. 4 (2020): 95–109. http://dx.doi.org/10.46284/mkd.2020.8.4.7.

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This paper discusses the mummified body of Michael Willmann (1630–1706) – one of the most outstanding painters of the Baroque period in Central Europe. Willmann’s mummy was preserved in the crypt of the former Cistercian monastery church in Lubiąż, Silesia (Poland). The article presents the history of the mummy and possibilities for opening the crypt and displaying it to the public, following the example of similar expositions in Europe which have found respectful and sensitive solutions for presenting the bodies of the deceased (e.g. Capuchin Crypt in Palermo and Capuchin Church in Brno). Wil
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Charvátová, Kateřina. "Cisterciáci a pivo : vaření piva ve středověkých klášterech a jeho odraz v písemných a hmotných pramenech českých cisterciáckých klášterů." Studia historica Brunensia, no. 2 (2023): 13–29. http://dx.doi.org/10.5817/shb2023-2-3.

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The brewing of beer has been associated with monasteries since the early Middle Ages, during which period it became a permitted beverage. Beer was commonly brewed in Czech Cistercian medieval monasteries and formed an important part of the diet of monks and other inhabitants. Cistercians brewed beer not only in monasteries, but sometimes also on their farms. In the pre-Hussite period, it is likely that most of their production was for internal consumption, although from no later than the 16th century, beer became an important object of commerce.
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Kennedy, Amelia. "“Do Not Relinquish Your Offspring”." Radical History Review 2021, no. 139 (2021): 123–44. http://dx.doi.org/10.1215/01636545-8822639.

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Abstract This article explores issues of labor, community, and authority in medieval Europe through an examination of older Cistercian abbots and the practice of abbatial “retirement.” While historians typically associate the Cistercians with greater acceptance of abbatial resignation, this article focuses on the fervent twelfth-century opposition to the practice. Many Cistercians asserted that abbatial retirement harmed the reputation of the monastic community and constituted a form of self-indulgence on the part of the abbot, whose soul would consequently be jeopardized as he prepared for de
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16

Colin, Ivan. "Les spirituels franciscains : bilan historiographique." Heresis 36, no. 1 (2002): 119–43. http://dx.doi.org/10.3406/heres.2002.1966.

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Spiritual Franciscans : an historiographical evaluation Concerning a Spiritual Franciscans’ study, three types of sources can be perceived : different texts, written by a few Spiritual Franciscans themselves, other texts, propagated by the Roman Church and the Papacy and at last some documents, written by those who can, at different stages, be considered as precursors or Spiritual models. We can consider that, the historiographical tradition, concerning Spiritual Franciscans, has gone through four different stages, since the end of the past century. The thematic of subjects broached by histori
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17

Cooke, Jessica, and Michael Goaley. "Toirrdelbach Ua Conchobair and the politics of church reform in Connacht." Proceedings of the Royal Irish Academy: Archaeology, Culture, History, Literature 123, no. 1 (2023): 57–102. http://dx.doi.org/10.1353/ria.2023.a913617.

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Abstract: The scholarship on twelfth-century Ireland often repeats that Toirrdelbach Ua Conchobair, king of Connacht and high-king of Ireland with opposition, was a stalwart supporter of Augustinian monastic reform, though not of the Cistercians. By studying the evidence of several disciplines including architectural history, art history and some literary testimony, this essay instead argues that while Toirrdelbach accepted episcopal reform, he opposed monastic reform in Connacht, both Augustinian and Cistercian alike, fearing it would devolve power away from him and the Uí Dubthaig, his hered
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FERENCZI, Laszlo. "The Landscape Impact Of Cistercian Monasteries: Perspectives From Historical Topographical, Landscape Archaeological, Environmental Data, And Gis Analysis." New Europe College Yearbook 2024-2025, no. 2 (2025): 147–80. https://doi.org/10.58367/necy.2025.4.5.147-180.

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After an introductory review of the traditional historiographical narratives, and their deconstruction, the paper discusses the impact of the Cistercian economy on the landscape through the lens of topographic, landscape archaeological, and environmental data, focusing on the problem of manorial farms (granges) and drawing on examples from different regions (the medieval Kingdom of Hungary, Bohemia, Wales) that were – in some respects – marginal to the expansion of the Cistercian order. In addition to administrative and logistical considerations, environmental conditions (soil, relief) are hig
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Duhamel, Jean-Marie. "Vaucelles, l’abbaye-cathédrale." L'Histoire N° 516, no. 2 (2024): 22–23. http://dx.doi.org/10.3917/histo.516.0022.

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Convers Ces religieux tonsurés mais barbus prononcent les mêmes voeux que les moines mais ne chantent pas au choeur et consacrent la majeure partie de leur temps au travail manuel. Ordre cistercien Les religieux cisterciens, du nom de l’abbaye de Cîteaux, où leur ordre se constitua au tout début du XII e siècle, appartiennent à une branche monastique dérivée de l’ordre de Saint-Benoît.
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И.С., Редькова. "ОТНОШЕНИЕ К БОЛЕЗНИ И УХОД ЗА БОЛЬНЫМИ В СТЕНАХ СРЕДНЕВЕКОВОЙ ОБИТЕЛИ (ПО ЦИСТЕРЦИАНСКОЙ ХРОНИКЕ «ВЕЛИКОЕ НАЧАЛО СИТО»)". Человеческий капитал, № 7(151) (28 липня 2021): 45–52. http://dx.doi.org/10.25629/hc.2021.07.03.

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В статье исследуется тема отношения к болезням и ухода за больными в средневековой цистерцианской обители. На материале исторической хроники цистерцианского ордена - «Великого начала Сито» - изучается, что средневековые источники сообщают о болезнях, и как их описывают. Также анализируется отношение монахов к болезням и к врачебному искусству в контексте монашеской аскезы и рассматривается организация ухода за больными в пределах обители. Отдельно изучается роль и значение монастырской лечебницы в ландшафте средневековой обители, ее практические функции как место изоляции больных от здоровых и
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KING, PETER. "The Cistercians in Denmark. Brian Patrick McGuire Pp. xiv + 421. Kalamazoo, Cistercian Publications Inc., 1982, £27.45." Innes Review 43, no. 2 (1992): 182–84. http://dx.doi.org/10.3366/inr.1992.43.2.182.

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Łojko, Jerzy. "O wielkopolskich nekrologach cysterskich jako źródłach do badań nad składem osobowym konwentów klasztornych przełomu XVIII i XIX stulecia." Przegląd Archiwalno-Historyczny 1 (2014): 163–82. http://dx.doi.org/10.4467/2391-890xpah.14.011.14872.

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Nekrologi klasztorne to cenne źródła historyczne, w których jak w syntezie przedstawione są dzieje niejednego opactwa oraz jego powiązania klientarne i modlitewne. Renesans badań nad tego rodzaju źródłami, inspirowany dokonaniami niemieckiej szkoły prof. Tellebacha oraz pracami edytorskimi „Monumenta Poloniae Historica” (Z. Kozłowska Budkowa, K. Jasiński, K. Maleczyński) oraz nowszymi publikacjami (K. Oliński, K. Witkowski) skłania, by wreszcie zainteresować się licznymi obituarzami powstałymi przeważnie w XVIII stuleciu. Autor powyższego artykułu poddał szczegółowej analizie nekrologi wielkop
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Bledsoe, Jenny C. "Women’s Work and Men’s Devotions: The Fabrics of the Passion in “O Vernicle”." Medieval Feminist Forum 57, no. 1 (2021): 49–77. http://dx.doi.org/10.32773/hiij3544.

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This article explores how male Cistercians producing an early fifteenth-century miscellaneous manuscript made devotional use of images representing women’s textile labor. An early manuscript copy of “O Vernicle,” a Middle English arma Christi poem, appears in Royal 17 A. xxvii, likely produced at Bordesley Abbey. The Royal version of “O Vernicle” features a unique marginal illumination of two women of Bethlehem and Jerusalem wearing green and red dresses. The woman in green holds a baby swaddled in a green and blue cloth with red stripes, similar to a Scottish tartan. Three other examples demo
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Witkowski, Krzysztof. "Dzieje „fundacji dobrowskiej” w średniowieczu." Polonia Maior Orientalis 2 (2015): 13–20. http://dx.doi.org/10.4467/27204006pmo.15.001.16908.

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Dzieje tzw. „fundacji dobrowskiej” były badane przy okazji zgłębiania innych zagadnień ze średniowiecznej historii Polski. Nie było jak do tej pory monograficznego opracowania jej dziejów. Stanowiła ona pewien zespół dóbr darowanych przez błogosławionego Bogumiła klasztorowi cystersów Łeknie. Większość jej dziejów związana jest z zakonem cystersów i klasztorami w Łeknie, Sulejowie i Byszewie oraz z osobą biskupa Prus Chrystiana, również cystersa. Miała ona stanowić materialną podstawę do prowadzenia misji chrystianizacyjnej w Prusach. Gdy idee chrystianizacji stały się nieaktualne dobra stały
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De Torrens, Harriet M. Sonne. "The Miracle of the Harvest. The Cistercians, French Connections and the Hegwald Workshop on Gotland." ICO Iconographisk Post. Nordisk tidskrift för bildtolkning – Nordic Review of Iconography, no. 1-2 (November 3, 2020): 25–83. https://doi.org/10.69945/ico.vi1-2.25657.

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This article examines the representation of the Miracle of the Harvest, a rare pictorial motif on thirteenth century works, which was carved on four baptismal fonts by the Hegwald workshop operating on Gotland. The unique pictorial representations of this legend on the Hegwald fonts indicates that the workshop was most likely operating around the year 1200 or in the early decades of the thirteenth century and not, as Johnny Roosval suggested in 1918–1925, in the late eleventh or early twelfth centuries. Central to the development of the Romanesque font industry on Gotland was the arrival of th
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Koestlé-Cate, Jonathan. "Cistercian Adventures in Glass." Religion and the Arts 26, no. 4 (2022): 465–97. http://dx.doi.org/10.1163/15685292-02604001.

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Abstract Stained glass windows created by Jean-Pierre Raynaud and Pierre Soulages for the Abbeys of Noirlac and Conques employ a minimalistic style sensitive to their Romanesque contexts but also express qualities one might call Cistercian, even though only one of the commissions was created for an actual Cistercian abbey. As a form of monasticism, “Cistercian” signifies values of simplicity, poverty, and austerity presented by the founders of the Cistercian Order as essential to the monastic life and embodied in the rigor of their architecture. Natural light is a key element in Cistercian fen
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Patt, Gregor. "Un privilège cistercien ? Quelques réflexions sur les origines de la conception des moines et chanoines réguliers bénéficiant d’une exonération du paiement des dîmes sur leurs propres cultures au 12e siècle1." Mediaevistik 31, no. 1 (2018): 69–88. http://dx.doi.org/10.3726/med.2018.1.05.

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Il est établi qu’au 12e siècle les monastères cisterciens bénéficiaient d’exonérations2 du paiement des dîmes sur les terres cultivées par eux-mêmes et que ce privilège, circonscrit seulement à partir du quatrième concile du Latran (1215) fut à l’origine d’importantes querelles avec le clergé séculier et autres seigneurs possesseurs de dîmes au cours des siècles. En revanche les raisons et les motivations ayant entraînées l’évolution de cette nouvelle conception et le rôle effectif de l’ordre cistercien dans son émergence sont largement restées inexplorées jusqu’à aujourd’hui. Depuis le travai
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Major, Balazs, and Daniela Tănase. "Archaeological Contributions to the Establishment of the Plan of the Igriș/Egres Cistercian Abbey Church." CaieteARA. Arhitectură. Restaurare. Arheologie, no. 13 (2022): 93–108. http://dx.doi.org/10.47950/caieteara.2022.13.09.

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The monastery of Igriș/Egres (Timiș County, Romania) was one of the most important Cistercian monastic sites of the 13th century in the Hungarian Kingdom. After identifying the now entirely buried remains, excavations conducted between 2016 and 2021 found a multi-layered archaeological site, with an earlier village church and at least two main construction periods of the church of the Cistercian monastery. Despite being a royal foundation and having its first monks come from one of the four most important Cistercian mother monasteries, the plan of the first monastery church of Igriş bears litt
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Burton, Janet. "Past Models and Contemporary Concerns: the Foundation and Growth of the Cistercian Order." Studies in Church History 44 (2008): 27–45. http://dx.doi.org/10.1017/s0424208400003466.

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Of all the medieval monastic orders the Cistercian has undoubtedly received the most attention from historians, and this engagement with the White Monks shows no sign of abating. In the words of David Robinson in his recent volume on the Cistercian abbeys of Wales, ‘to turn one’s back on the subject, even for a moment, is to lose the plot’. Current scholarship continues to be concerned with a range of issues. However, much of the most controversial scholarship has centred on the dating of key Cistercian documents: the narratives of the origins of Citeaux, that is, the Exordium Parvum and the E
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Hill, Bennett D., and David H. Williams. "The Welsh Cistercians." American Historical Review 94, no. 3 (1989): 739. http://dx.doi.org/10.2307/1873798.

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Alfonso, Isabel. "CISTERCIANS AND FEUDALISM." Past and Present 133, no. 1 (1991): 3–30. http://dx.doi.org/10.1093/past/133.1.3.

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Carter, Michael. "The Tudor Cistercians." Journal of the British Archaeological Association 171, no. 1 (2018): 182–84. http://dx.doi.org/10.1080/00681288.2018.1542838.

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Berlioz, Jacques. "Les cigognes de Cîteaux attendant la bénédiction du prieur." Reinardus / Yearbook of the International Reynard Society 31 (December 31, 2019): 29–57. http://dx.doi.org/10.1075/rein.00025.ber.

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Résumé Dans son Dialogue des miracles, composé entre 1219 et 1223, le moine cistercien Césaire de Heisterbach propose deux récits présentés comme des ‘miracles’: les pigeons auxquels un chevalier donna la permission de s’envoler; les cigognes auxquelles le prieur de Cîteaux donna la bénédiction. Ces deux exempla (le second est ici plus particulièrement analysé) offrent des détails très réalistes qui, semblant issus de l’observation ou provenant de sources savantes, participent à l’authenticité des ‘miracles’, qui possèdent une évidente portée morale. Le récit du départ des cigognes est mis au
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Lopes, Paulo Catarino. "In search of new monastic identities." Cordis: Revista Eletrônica de História Social da Cidade 3, no. 33 (2024): e67968. http://dx.doi.org/10.23925/2176-4174.v3.2024e67968.

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This paper considers how the reformist abbot Estêvão de Aguiar, in close association with the Portuguese crown, managed the coexistence of two antagonistic notions at the helm of Portugal’s principal Cistercian house: the Cistercian ideal of Santa Maria of Alcobaça as Domus Spiritualis and the temporal reality of a community where travel and circulation were vital.
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Aurora, Isabella. "The Cistercian monastery of S. Martino al Monte in the 13th century through papal documents: first considerations on the relations with the Roman curia." Edad Media. Revista de Historia, no. 24 (July 1, 2023): 179–213. http://dx.doi.org/10.24197/em.24.2023.179-213.

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This essay aims to reconstruct the history of the Cistercian monastery of S. Martino al Monte, located near Viterbo (Lazio), and focuses on its relations with the papacy and the papal curia during the 13th century. The analysis of the monastery’s documentation, especially papal records, has revealed that the first half of the century was a fruitful time for the Cistercian community. The monastery strengthened its relations with the Roman curia thanks to the personality of some eminent abbots who were involved in the workings of the curia, and to the support of some cardinals who promoted the C
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Freeman, Elizabeth. "Cistercian Women's Communities as Custodians of "Outdated" Twelfth-Century Cistercian Liturgical Manuscripts." American Benedictine Review 75, no. 3 (2024): 255–84. http://dx.doi.org/10.1353/ben.2024.a934991.

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Hodgson, Victoria. "Cistercians and Saints in Scotland: Cults and the Monastic Context." Irish Theological Quarterly 85, no. 2 (2020): 183–99. http://dx.doi.org/10.1177/0021140020906955.

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While Cistercian liturgical practices generally maintained a high degree of uniformity, that deviations from standardized practice consistently occurred in the celebration of saints is evidenced by the highly individualized composition of kalendars and litanies. Some of these variances emerged through special permissions while others were unsanctioned additions. This article utilizes the surviving evidence for Cistercian abbeys in Scotland to explore the unique blend of saints commemorated at particular houses, demonstrating that monastic observance reflects local devotion to cults within vary
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Rudolph, Conrad. "Medieval Architectural Theory, the Sacred Economy, and the Public Presentation of Monastic Architecture:." Journal of the Society of Architectural Historians 78, no. 3 (2019): 259–75. http://dx.doi.org/10.1525/jsah.2019.78.3.259.

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The Cistercian abbey church plan with a flat east end, the “Bernardine plan,” is one of the most distinctive, and most discussed, plans of medieval architecture. It has traditionally been seen as a direct result of views on monastic architecture held by Bernard of Clairvaux, our most important source for understanding medieval art and architecture. However, as Conrad Rudolph argues in Medieval Architectural Theory, the Sacred Economy, and the Public Presentation of Monastic Architecture: The Classic Cistercian Plan, this ignores the architecture of Bernard's own monastery and the architectural
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Pearson, Andrea G. "Nuns, Images, and the Ideals of Women's Monasticism: Two Paintings from the Cistercian Convent of Flines*." Renaissance Quarterly 54, no. 4-Part2 (2001): 1356–402. http://dx.doi.org/10.2307/1262157.

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This study explores the dynamics between visual images and expectations for feminine monasticism in northern Europe via two paintings from the Cistercian convent of Flines. It argues that abbess Jeanne de Boubais commissioned the images for clerics who had promoted reform of Flines, in order to suggest compliance with the mandates of the program and the integral place of the convent within Cistercian monasticism. In the wake of the dissolution of several convents that had resisted reform, conveying a desire to yield to the Order must have seemed crucial for the community's survival.
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Wagner, Kay. "La Croisade albigeoise vue par le chroniqueur Raoul de Coggeshale. Une interprétation de l’histoire sous l’angle du «patriotisme» anglais." Heresis 35, no. 1 (2001): 83–89. http://dx.doi.org/10.3406/heres.2001.1945.

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The albigensian crusade seen by chronicler Raoul of Coggeshale. An interpretation of history through English «patriotism». English Cistercian Raoul of Coggeshale's chronicle casts an original glance at several events taking place during the Albigensian crusade. This chronicle, as similar English relations of events, reinterprets facts, while taking into account the English Crown's interest in participating in these events. Despite his belonging to a holy order which was on the crusade progress side, the Cistercian priest doesn't succeed in erasing out of his relation of events, an elaborate po
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Groń, Ryszard. "Święci Aelreda z Rievaulx." Wrocławski Przegląd Teologiczny 21, no. 2 (2013): 197–212. https://doi.org/10.52097/wpt.2877.

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A holiness of a man is the result of God’s grace and its acceptance by the person involved. A major role is played by examples set by other holy individuals, the environment a person is raised in and those who later help co-create this environment. This corresponds with a man’s mental and spiritual development, greatly impacted by spirituality. In the case of Aelred (1110–1167), a Cistercian abbot of the English monastery in Rievaulx, the saints who shaped his spirituality were the saints of the 7th/8th Centuries, the golden era of Northumberland, where Aelred was born and raised (Hexham and D
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Duba, William, and Chris Schabel. "The White Nuns in Outremer." Frankokratia 4, no. 1 (2023): 1–57. http://dx.doi.org/10.1163/25895931-12340023.

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Abstract This is the first in a series of papers on the history and archaeology of St Theodore Abbey, a Cistercian nunnery founded in Nicosia, Cyprus, in the early thirteenth century that survived into the mid-sixteenth century, the remains of which were discovered and excavated in 2004-2005. This paper begins by placing the abbey into its historical context, describing the Cistercian Order, its spread to the East, and the early history of the White Nuns. Then it traces the history of the abbey of St Theodore itself as told by the surviving documentary evidence, which is published in an append
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Diačiková, Anna. "Odkaz cisterciánskeho rádu nielen pre manažment." REFLEXIE Kompendium teórie a praxe podnikania 8, no. 1 (2024): 57–71. http://dx.doi.org/10.54937/refl.2024.8.1.57-71.

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Since its foundation in 1098, the monastic order of the Cistercians has left behind a respectable work preserved to these days. It is admired in the fields of politics, society, science, medicine, economics, culture and art, charity work, construction and architecture, soil cultivation, metal processing, the use of water energy, and the creation of landscapes. The Cistercians are a mirror of the formation of medieval society, and in their life, attitudes and actions, the entire richness of the birthing and forming Western society is reflected, and its foundations persist until today. It is ext
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Seeger, Astrid. "Cisterscapes – Cistercian landscapes connecting Europe." Journal of European Landscapes 3 (February 9, 2022): 1–5. http://dx.doi.org/10.5117/jel.2022.3.78298.

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Abstract The LEADER Transnational Cooperation Project „Cisterscapes – Cistercian landscapes connecting Europe“ takes places from 2019–2022. The article gives an overview of the project, the project partners, aims and results and where to follow them.
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Tabor, Dariusz. "12th-Century Cistercian Exegesis as a Source and Background of Images: A Study of Its Selected Writings and Visual Correlates." Roczniki Humanistyczne 73, no. 4 (2025): 39–62. https://doi.org/10.18290/rh25734.2.

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This paper considers the Cistercian way of biblical exegesis, represented in the writing of three commentators—Bernard of Clairvaux, William od Saint Thierry, and Aelred of Rievaulx—and studies of the relationship between exegetical texts and images appearing in the Cistercian milieu. Two pictorial works, the initial O[mnes amici mei], 75r, in the Cistercian Gradual from Lubiąż and the altarpiece from the Cistercian church in Doberan (Germany) represent ostentatio vulnerum (exposition of wounds). The initial V[idi spetiosam], 131v, from the antiphonal contains a representation of the Bride. Al
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Volti, Panayota. "Monastères cisterciens féminins." Bulletin Monumental 160, no. 2 (2002): 197–99. http://dx.doi.org/10.3406/bulmo.2002.1111.

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Moatt, Michele. "Discipline and the Rule of Basil in Walter Daniel’s Life of Ailred of Rievaulx." Studies in Church History 43 (2007): 169–79. http://dx.doi.org/10.1017/s0424208400003181.

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He made his little body free of everything that is pleasant in this present life. He sacrificed himself on the altar of unfailing suffering: hardly any flesh clung to his bones; his lips alone remained a frame to his teeth. The excessive emaciation of his body and the thinness of his face gave an angelic expression to his countenance. Eating scarcely anything and drinking less, by his unbelievable fasting, he lost altogether, and no wonder, the desire for food.So wrote Walter Daniel of his erstwhile friend and mentor, Ailred, in his Life of Ailred of Rievaulx, some time after Ailred’s death in
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Duran, Sebastian, Martyn Chambers, and Ioannis Kanellopoulos. "An Archaeoacoustics Analysis of Cistercian Architecture: The Case of the Beaulieu Abbey." Acoustics 3, no. 2 (2021): 252–69. http://dx.doi.org/10.3390/acoustics3020018.

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The Cistercian order is of acoustic interest because previous research has hypothesized that Cistercian architectural structures were designed for longer reverberation times in order to reinforce Gregorian chants. The presented study focused on an archaeoacacoustics analysis of the Cistercian Beaulieu Abbey (Hampshire, England, UK), using Geometrical Acoustics (GA) to recreate and investigate the acoustical properties of the original structure. To construct an acoustic model of the Abbey, the building’s dimensions and layout were retrieved from published archaeology research and comparison wit
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И.С., Редькова. "ЖЕНСКАЯ АСКЕТИКА И ПРОБЛЕМА ГЕНДЕРНОЙ СЕГРЕГАЦИИ В РАННЕЙ ЦИСТЕРЦИАНСКОЙ ТРАДИЦИИ". Человеческий капитал, № 3(159) (1 квітня 2022): 17–22. http://dx.doi.org/10.25629/hc.2022.03.02.

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В данной статье рассматривается проблема гендерной сегрегации и отношения к женщинам в ранней цистерцианской традиции. Женские религиозные общины, желающие следовать цистерцианской аскезе, возникают практически одновременно с цистерцианским орденом, однако нормативные источники Сито эксплицитно отрицают право женщин находиться в пределах монастырей и на грангиях. В исследовании поднимаются вопросы отношения к женщинам и взаимоотношения с женщинами в трудах цистерцианцев, анализируются особенности духовного воспитания женщин, их образы в Священном Писании и рецепция этих образов в монашеской эк
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Magrini, Ugo, and Anna Magrini. "Measurements of Acoustical Properties in Cistercian Abbeys." Building Acoustics 12, no. 4 (2005): 255–64. http://dx.doi.org/10.1260/135101005775219111.

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The work reports the results of measurements of acoustical parameters obtained in six abbeys of the Cistercian order (XIIth century). Three of them, Silvacane, Senanque and Le Thoronet, are in the South of France. They have the original layout both outside and inside the building, and are finished in local stone. The values of the reverberation time RT, measured in these abbeys, are higher than in other religious buildings of almost the same volume. The other three abbeys, at Tiglieto, Morimondo and Chiaravalle, in Northern Italy, have similar characteristics as regards the plan and the simpli
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