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Journal articles on the topic 'Medieval Monastic'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Resnick, Irven M. "'Risus monasticus'. Laughter and Medieval Monastic Culture." Revue Bénédictine 97, no. 1-2 (1987): 90–100. http://dx.doi.org/10.1484/j.rb.4.01173.

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2

Susuz Aygül, Merve. "The Lay Religiosity in Medieval Sōtō Zen Buddhism." GLOBAL PERSPECTIVES ON JAPAN, no. 8 (March 31, 2025): 34–60. https://doi.org/10.62231/gp8.160001a02.

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In the medieval Sōtō school, with Keizan Jōkin (1268-1325), a policy of popularization was adopted. With this policy, by moving away from the meditation-based monastic life of the school’s founder, Dōgen, the religious lives of both monks and lay people underwent an important transformation. The laity, whose basic religious activities were considered to consist of the material support of the monastery and monks in tradition, additionally had the opportunity to engage in new activities for their own salvation. This study deals with lay religiosity in the Medieval Sōtō Zen school, and claims tha

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3

Boynton, Susan. "A Monastic Death Ritual from the Imperial Abbey of Farfa." Traditio 64 (2009): 57–84. http://dx.doi.org/10.1017/s0362152900002257.

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Lengthy and complex rituals surrounding illness and death were an important part of the collective experience of medieval monastic communities. In manuscripts from as early as the eighth century, the texts for Christian death rituals consist of prayers, readings, and chants for the visitation of the sick, unction, communion, the funeral mass, and burial. Even though many of the early medieval formularies were copied in monastic scriptoria, the texts could be performed in secular or monastic settings. The earliest death rituals that are explicitly written for monastic communities and contain ex

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4

Moore, Michael Edward. "Monastic Counter-Culture and Its Medieval Origins." Religions 16, no. 6 (2025): 760. https://doi.org/10.3390/rel16060760.

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Monastic life presents a contrast to many aspects of modern existence (the rule of ideology, consumerism, various forms of negativity, dominance of the virtual, forgetfulness). The following essay explores this contrast and its presence throughout the long history of monasticism, with a focus on early Northern and Western monasticism on the one hand, and the modern Benedictine tradition on the other. The counter-cultural dimensions of monastic life range from special landscapes and sacred space to the function of time, and from the transcendental role of prayer to the earthy nature of hard wor

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5

Immonen, Visa, and Janne Harjula. "Something Distinct, or Business as Usual? Interpreting the Plan of the Late Medieval Bridgettine Monastery in Naantali, Finland." Religions 12, no. 6 (2021): 432. http://dx.doi.org/10.3390/rel12060432.

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This article analyses modern interpretations of the medieval plan of the Bridgettine Monastery of Naantali, Finland. Instead of seeing the distinct spatial organisation as deviation from the Bridgettine norm, we consider it as an expression of a medieval process, by which monastic principles were re-conceptualised in order to be realised in material form. This perspective builds on the shift in thinking that has taken place in the study of medieval urban planning. Instead of being ‘organic’, meaning disorganised, medieval urban development has come to be considered as intentional, guided by ge

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6

McGinn, Bernard. "The Changing Shape of Late Medieval Mysticism." Church History 65, no. 2 (1996): 197–219. http://dx.doi.org/10.2307/3170288.

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The historical development of explicit forms of Christian mysticism can be sketched according to a model of gradually accumulating and interactive layers of tradition. The monastic ideal of flight from the world in order to lead a specialized life of penance and prayer, either as a hermit or within a community, formed the institutional context for most forms of Christian mysticism down to the end of the twelfth century. This monastic layer of mysticism was primarily biblical and liturgical in the sense that it sought God in and through personal appropriation of the mystical understanding of th

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7

Gomes, Saul António. "Three essays on portuguese medieval monastic history." Revista de História da Sociedade e da Cultura 8 (2008): 45–95. http://dx.doi.org/10.14195/1645-2259_8_2.

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8

Chitwood, Zachary. "Founding a Monastery on Athos under Early Ottoman Rule: The typikon of Stauroniketa." Endowment Studies 1, no. 2 (2017): 173–97. http://dx.doi.org/10.1163/24685968-00102004.

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The best-attested and most important endowments of Orthodox Christians in the medieval world were created by means of foundation charters (ktetorika typika). Via atypikon, a founder orktetorwas able to regulate the present and future functioning of his (invariably monastic) endowment, often in minute and voluminous detail. Of particular interest for the topic of this special issue ofENDSare some post-Byzantine monastic foundation charters, which hitherto have received almost no scholarly scrutiny. Among these charters is the testament of the patriarch Jeremiahifor the Stauroniketa Monastery on

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9

Gornall, Alastair. "Pali and Monastic Reform." Religion and Society 14, no. 1 (2023): 74–79. http://dx.doi.org/10.3167/arrs.2023.140106.

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Abstract This response acknowledges Ananda Abeysekara's review of Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270, and expresses openness to reflecting on the analytical vocabulary Abeysekara found problematic. It also expands and clarifies the book's criticisms of prevailing views on medieval monastic reform in Sri Lanka and their relationship with monastic literary production.

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10

Jamroziak, Emilia. "The Historiography of Medieval Monasticism: Perspectives from Northern Europe." Religions 12, no. 7 (2021): 552. http://dx.doi.org/10.3390/rel12070552.

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The article provides a thematized discussion of the development of the historiography of European monasticism in northern Europe (north Atlantic, North Sea to the Baltic). Whilst it does not offer a comprehensive overview of the field, it discusses the significance of major currents and models for the development of monastic history to the present day. From focusing on the heritage of history writing “from within”—produced by the members of religious communities in past and modern contexts—it examines key features of the historiography of the history of orders and monastic history paradigms in

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11

Scirea, Fabio. "Riconsiderare l'insediamento monastico di Torba: la torre e le sue funzioni." Fenestella. Dentro l'arte medievale / Inside Medieval Art 3 (December 30, 2022): 169–202. http://dx.doi.org/10.54103/fenestella/19447.

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This article reconsiders some aspects of the early medieval monastic settlement of Torba, starting from an established historiography and the very recent publication of new archaeological data. Focusing on the Monastery tower, which had been part of the late antique curtain wall of Castelseprio, the research has led to a new interpretation of the construction phases and functions. The contribution thus offers new hypotheses for interdisciplinary evaluation, particularly about the possibility that the monastic choir might have been installed in a space not consecrated. The mural paintings of bo

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12

Burton, Janet, and Karen Stöber. "The Journal of Medieval Monastic Studies." Revue Mabillon 24 (January 2013): 276–77. http://dx.doi.org/10.1484/j.rm.5.102502.

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13

Bohren, Craig F. "Physics textbook writing: Medieval, monastic mimicry." American Journal of Physics 77, no. 2 (2009): 101–3. http://dx.doi.org/10.1119/1.2990670.

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14

Carroll, Thomas K. "Review of Book: Medieval Monastic Preaching." Downside Review 117, no. 407 (1999): 154–56. http://dx.doi.org/10.1177/001258069911740708.

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15

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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16

Kristjánsdóttir, Steinunn. "Medieval Monasticism in Iceland and Norse Greenland." Religions 12, no. 6 (2021): 374. http://dx.doi.org/10.3390/rel12060374.

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The aim of this paper is to provide an overview of the monastic houses operated on the northernmost periphery of Roman Catholic Europe during the Middle Ages. The intention is to debunk the long-held theory of Iceland and Norse Greenland’s supposed isolation from the rest of the world, as it is clear that medieval monasticism reached both of these societies, just as it reached their counterparts elsewhere in the North Atlantic. During the Middle Ages, fourteen monastic houses were opened in Iceland and two in Norse Greenland, all following the Benedictine or Augustinian Orders.

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17

Mecham, June. "Cooperative Piety among Monastic and Secular Women in Late Medieval Germany." Church History and Religious Culture 88, no. 4 (2008): 581–611. http://dx.doi.org/10.1163/187124108x426754.

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AbstractScholarship has demonstrated that religious life for women was more fluid, more tied to the secular world and to gender ideologies, than strict categorizations of monastic versus lay, regular versus extraregular, visual versus intellectual allows. This article argues for the conceptualization and study of female monasticism, and female spirituality in general, as part of a broad continuum—as part of a shared culture of devotional practices—accepted and embraced (to a greater or lesser extent) by both men and women, secular and lay. More specifically, it explores the interaction between

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18

Lutter, C. "Creating the Monastic Past in Medieval Flanders." English Historical Review CXXIV, no. 506 (2009): 121–22. http://dx.doi.org/10.1093/ehr/cen360.

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19

Dobson, Barrie. "The Monastic Orders in Late Medieval Cambridge." Studies in Church History. Subsidia 11 (1999): 239–69. http://dx.doi.org/10.1017/s0143045900002301.

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Towards the end of his long career Abbot John Whethamstede, for many years the most celebrated Benedictine monk in England, took the opportunity of a letter he was writing to the prior of Tynemouth to engage in rhetorical but equally eulogistic praise of the ‘extraordinary melodies in praise of the Muses’ to be found not only at ‘the Cabalinian font which gushes forth in the midst of Oxford’ but also from ‘the Cirrean stream which runs near the suburbs of Cambridge’. Few historians of England’s two medieval universities have found it altogether easy to share the undiscriminating enthusiasm of

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20

Gardiner, Eileen. "Visions of Heaven and Hell: A Monastic Literature." Downside Review 139, no. 1 (2021): 24–43. http://dx.doi.org/10.1177/0012580621997061.

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Medieval otherworld visions comprise a monastic genre: monks almost universally recur as either visionaries, vision scribes or both. With this in mind, the intention of this article is to interrogate the authorial and narrative intent of these monastic visions to determine whether the audience originally addressed and the concerns expressed could be located exclusively within the monastic enclosure. After examining 36 monastic visions dating from the late 6th to the early 13th century, ranging geographically from Ireland to Italy, it emerges that while many visions specifically addressed monks

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21

Turan, Havva. "Orta Çağ Manastır Scriptoriumunun İşlevi: Bilginin Üretimi, Kopyalanması ve Muhafazası." Üsküdar Üniversitesi Sosyal Bilimler Dergisi 11, no. 20 (2025): 77–96. https://doi.org/10.32739/uskudarsbd.11.20.153.

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Monasteries are closed spaces where monks committed to chastity, poverty, and obedience coexist. These self-sufficient institutions were not only places of worship, but also the intellectual heart of Christian society. The scriptorium within the monastic complex ensured the continuity of knowledge through processes such as copying, writing, and archiving manuscripts. The focus of this study is on the Western monastic scriptorium and how knowledge is processed in the historical process. Likewise, it is supported by the scriptorium examples of religious communities such as Cluny and Cistercians,

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22

Stuart, Mari Jyväsjärvi. "Mendicants and Medicine: Āyurveda in Jain Monastic Texts." History of Science in South Asia 2, no. 1 (2014): 63. http://dx.doi.org/10.18732/h27p45.

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While early canonical Jain literature may well justify the assessment that some scholars have made about the Jains’ stoic resistance to medical aid, later post-canonical Śvetāmbara Jain texts reveal in fact a much more complex relationship to practices of healing. They make frequent references to medical practice and the alleviation of sickness, describing various medical procedures and instruments and devoting long sections to the interaction between doctors and monastics as issues that a monastic community would have to negotiate as a matter of course. The amount of medical knowledge — indee

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23

Sokolov, V. Yu. "PROFESSIONAL ACTIVITY OF A LIBRARIAN OF MONASTIC BOOK COLLECTIONS IN MEDIEVAL EUROPE: CHARACTERISTICS, FUNCTIONS, FEATURES." Library Mercury, no. 2(28) (December 18, 2022): 7–18. http://dx.doi.org/10.18524/2707-3335.2022.2(28).267810.

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In the proposed article by Viktor Sokolov «Professional activities of a librarian in medieval Europe’s monastic libraries: characteristics, functions, peculiarities» the information concerning the activities of a librarian in Western European monastic libraries in the middle ages is analyzed and summarized. The relevance of this study is due to the need to study the specifics and development of the functional duties of monastic librarians, which have not been studied before, against the background of the formation and evolution of monastic libraries in the Early middle ages. The purpose of thi

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24

SMITH, THOMAS W. "First Crusade Letters and Medieval Monastic Scribal Cultures." Journal of Ecclesiastical History 71, no. 3 (2019): 484–501. http://dx.doi.org/10.1017/s0022046919001131.

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The letters of the First Crusade have traditionally been read as authentic and trustworthy eyewitness accounts of the expedition and they contribute greatly to scholarly understanding of the campaign. But new research on them demonstrates that many of the documents are in fact twelfth-century confections produced in the monastic communities of the West as a means of supporting, participating in and engaging with the crusading movement. This article develops new approaches to the letters and new research questions which account for and accept the problematic authenticity of the corpus, pivoting

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25

Clark, James G. "The Benedictine Culture of Medieval Iceland." Religions 14, no. 7 (2023): 851. http://dx.doi.org/10.3390/rel14070851.

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The monastic tradition of St Benedict of Nursia inspired and influenced Iceland’s medieval monasteries. Four communities, two each of men and women, which were identified in contemporary records as ‘under the rule of Saint Benedict’, endured for four hundred years, until the Protestant suppressions of the mid-sixteenth century. The monasteries of men emerged as Iceland’s most important centres of literary production; each of the churches was the focus of public worship and popular cults, and at times in their history, they may also have maintained the largest monastic populations seen in the i

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26

Jensson, Gottskálk. "Þingeyrar Abbey in Northern Iceland: A Benedictine Powerhouse of Cultural Heritage." Religions 12, no. 6 (2021): 423. http://dx.doi.org/10.3390/rel12060423.

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Þingeyrar Abbey was founded in 1133 and dissolved in the wake of the Lutheran Reformation (1550), to virtually disappear with time from the face of the earth. Although highly promising archeological excavations are under way, our material points of access to this important monastic foundation are still only a handful of medieval artifacts. However, throughout its medieval existence Þingeyrar Abbey was an inordinately large producer of Latin and Icelandic literature. We have the names of monastic authors, poets, translators, compilators, and scribes, who engaged creatively with such diverse sub

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Chen, Huaiyu. "The Road to Redemption: Killing Snakes in Medieval Chinese Buddhism." Religions 10, no. 4 (2019): 247. http://dx.doi.org/10.3390/rel10040247.

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In the medieval Chinese context, snakes and tigers were viewed as two dominant, threatening animals in swamps and mountains. The animal-human confrontation increased with the expansion of human communities to the wilderness. Medieval Chinese Buddhists developed new discourses, strategies, rituals, and narratives to handle the snake issue that threatened both Buddhist and local communities. These new discourses, strategies, rituals, and narratives were shaped by four conflicts between humans and animals, between canonical rules and local justifications, between male monks and feminized snakes,

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28

Minotto, Alessandra, and Anna Rapetti. "A fluid monastic body: questions of re-bordering in nirthern Italy (twelfth-sixteenth centuries)." Anuario de Estudios Medievales 54, no. 2 (2025): 1339. https://doi.org/10.3989/aem.2024.54.2.1339.

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In this study, we aim to analyse some of the dynamics adopted by monastic communities in defining their environmental and jurisdictional space through boundaries. The wide geographical area under consideration and the long chronological span are appropriate dimensions on which to investigate phenomena that are not limited to the local level. The comparative analysis of sources concerning boundaries, produced by diverse and distant monastic communities, attests how the medieval monastic landscape was defined according to specific norms and customs that operated within the relationship between m

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29

Piña Rubio, Liza Nereyda. "The Dream Vision and Medieval Incubation in the Hypnerotomachia P. Epistemological Reflections on the Dream in Literature." Medievalia 55, no. 2 (2024): 101–36. http://dx.doi.org/10.19130/medievalia.55.2/0037x01ws2731171s0xw35.

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Attributed to Francesco Colonna, the Hypnerotomachia Poliphili (HP) —The Strife of Love in a Dream— wrote in the Renaissance’s threshold: 1499. From our perspective, in spite of the date of its publication, it is a novel deeply rooted in the medieval tradition which, in turn, was nourished of Patristic Literature sources. In consequence, will be demonstrated that Colonna adopted, in a one hand, the Christian dream vision perspective (the medieval dream-book and incubation), to access the knowledge of the [him]self. In another hand, monastic composing strategies —about prayer and spiritual heal

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30

Hannesdóttir, Sigrún. "The Burden of History: Kirkjubæjarklaustur and the Biography of Landscape." Religions 14, no. 5 (2023): 665. http://dx.doi.org/10.3390/rel14050665.

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The importance of landscape has long been recognized within monastic studies, both as an economic and spiritual resource. This paper focuses on the surrounding landscape of a single monastic site, that is Kirkjubæjarklaustur on Síða (south Iceland), one of the two female monasteries established in Medieval Iceland. Through written sources, legends, and placenames, the aim of this paper is to reconstruct the biography of the landscape from before the founding of the monastery to after the Reformation. In particular, the paper considers how the perceived sacredness of the site of Kirkjubæjarklau

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31

Białas, Karolina. "The Most Dangerous, because the Most Carnal? The Sense of Touch in the Monastic Sources from the 10th to the 12th Century." Studia Historica Gedanensia 15, no. 2 (2024): 27–54. https://doi.org/10.4467/23916001hg.24.020.20447.

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The purpose of this paper is to characterise the meaning of the sense of touch for medieval monastic culture from the tenth to the twelfth century using selected sources created at the Cluny abbey as example in comparison to other monastic sources. The paper discusses methodological approaches to the study of the history of the senses. Then, the issues of the sense of touch in Christian theology are described based on the analysis of moralistic and exegetical works created in Cluny Abbey. Examples of the association of touch with particular sins are also indicated, taking into account the temp

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32

SMITH, KATHERINE ALLEN. "LIGHT AND LIGHTSCAPES IN LATIN MONASTICISM, c.950–c.1250." Traditio 79 (2024): 203–26. https://doi.org/10.1017/tdo.2024.7.

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As self-appointed guardians of light who performed many of their activities between sunset and sunrise, medieval monks and nuns had a special relationship with fire, light, and darkness. While medieval monastic authors wrote copiously about light, however, modern scholars have shown comparatively little interest in this topic. Using the concept of lightscape, this essay recreates the unique Latin monastic culture of light of the tenth to thirteenth centuries, considering how religious communities used natural and artificial light as well as darkness to reinforce spiritual lessons, heighten the

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33

Bernhardt, John W. "Servitium regis and Monastic Property in Early Medieval." Viator 18 (January 1987): 53–88. http://dx.doi.org/10.1484/j.viator.2.301386.

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Kristjánsdóttir, Steinunn, Inger Larsson, and Per Arvid Åsen. "The Icelandic medieval monastic garden - did it exist?" Scandinavian Journal of History 39, no. 5 (2014): 560–79. http://dx.doi.org/10.1080/03468755.2014.946534.

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35

McWilliam, Joanne. "Comptes rendus / Reviews of books: Medieval Monastic Preaching." Studies in Religion/Sciences Religieuses 30, no. 3-4 (2001): 437–38. http://dx.doi.org/10.1177/000842980103000327.

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36

Murphy, Gillian. "Rome Scholarships: Monastic violence in the medieval period." Papers of the British School at Rome 70 (November 2002): 366–67. http://dx.doi.org/10.1017/s0068246200002269.

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37

Attinger, Gisela. "Monastic Musical Fragments from Iceland." Religions 12, no. 6 (2021): 416. http://dx.doi.org/10.3390/rel12060416.

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Little has survived from medieval liturgical books in the Nordic countries other than fragments. It is often difficult, if not impossible, to state their exact provenance, but the contents sometimes indicate that they once belonged to a monastic institution. The article presents some of these sources, focusing on two fragments with music for the celebration of St Olav from Iceland and Sweden which show how an already established sequence of songs was adapted to fit the liturgical needs of a monastic community. In addition, it briefly presents two other Icelandic sources that follow monastic us

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38

Floyd, Malcolm. "Processional chants in English monastic sources." Journal of the Plainsong and Mediaeval Music Society 13 (November 1990): 1–48. http://dx.doi.org/10.1017/s0143491800001318.

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Although the loss of manuscript liturgical sources from medieval English monastic houses has no doubt been very great, a relatively large number of processionals has survived, more than monastic antiphoners, for example. The purpose of this inventory is to help make the contents of these important sources better known. Their secular counterparts, especially the processionals of Sarum, or Salisbury use, have so far been more familiar, through the work of Terence Bailey, various text editions, and the recently published facsimile of the printed Sarum processional of 1502. By contrast, it is not

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Vasikhovskaya, Natalia S. "The formation of the monastic communal living traditions in the Trinity Lavra of St. Sergius." Tyumen State University Herald. Humanities Research. Humanitates 5, no. 2 (2019): 107–20. http://dx.doi.org/10.21684/2411-197x-2019-5-2-107-120.

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The article is devoted to the emergence of the monastic communal living traditions in the Trinity Lavra of St.&nbsp;Sergius, one of the significant monasteries in Medieval Rus. The paper focuses on the activity of Sergius of Radonezh who contributed to the revival of the lost tradition of communal living and the enhancement of the principles and rules of monastic life. By using conventional sources (Life of Sergius of Radonezh, etc.) and relying on historical anthropological and hermeneutic approaches, the author focuses on the reconstruction of some aspects of the Trinity Lavra of St.&amp

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40

Cunich, Peter. "The Syon Household at Denham, 1539–50." Studies in Church History 50 (2014): 174–87. http://dx.doi.org/10.1017/s0424208400001704.

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Late medieval monastic households shared many features in common with the large secular households of the gentry and aristocracy Indeed, the language used in describing monastic households had always echoed that of the extended secular family with ‘brothers’ and ‘sisters’ living together under the authority of a superior representing Christ but exercising control of the religious community as a ‘father’ or ‘mother’ figure. While the common life of the monastery was very different in many of its details to the lifestyle of a lay family, monastic legislators used the family relationship to descr

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Martin, Dennis D. "Popular and Monastic Pastoral Issues in the Later Middle Ages." Church History 56, no. 3 (1987): 320–32. http://dx.doi.org/10.2307/3166061.

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A number of scholars have pointed recently to Ecclesiastes 9:1 as the epitome of medieval and late medieval spirituality: “No one knows whether he is worthy of God's love or hatred.”1The quest for assurance of salvation constituted a major pastoral problem in the Middle Ages. It is no surprise, therefore, that catechetical handbooks as well as handbooks of spiritual theology offer signs by which one can gain some indication whether one is in the grace of God or not.

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Berkhofer, Robert. "Interpreting Monastic Cartularies in Northwest Europe, 900-1200: Thirty Years of Scholarship." Studia Historica. Historia Medieval 42, no. 1 (2024): 25–46. http://dx.doi.org/10.14201/shhme20234212546.

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Since the publication of Les cartulaires in 1993, the study of cartularies has evolved in two main directions: as part of a broader documentary culture and studying regional or textual patterns using digital tools and postmodern approaches. This article offers an overview of interpretive trends since then, focusing on monastic cartularies in northwestern Europe in the Central Middle Ages. It outlines the diverse discourses incorporated in these cartularies, involving patrimony, commemoration, communal identity, and history. It then explores the variable forms of monastic cartularies, including

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43

Khizanishvili, Natia. "The History of Tao Monasteries – Oshki, Khakhuli, Parkhali and Otkhta churches." Pro Georgia 34 (December 6, 2024): 131–66. https://doi.org/10.61097/12301604/pg34/2024/131-166.

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David III Kurapalates (c. 930s-1001) built the monasteries of Oshki, Parkhali, Khakhuli, and Otkhta. These monasteries of Tao triggered a great cultural activity and became significant literary centers. As our research shows, Tao monasteries played a significant monastic and cultural role in the development of medieval Georgia. Tao figures had an active relationship with the great religious and cultural centers abroad. After the conquest of Samtskhe-Saatabago by the Ottomans, taos monasteries were emptied and the monastic life here ceased.

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44

Dobson, Barrie. "The English Monastic Cathedrals in the Fifteenth Century." Transactions of the Royal Historical Society 1 (December 1991): 151–72. http://dx.doi.org/10.2307/3679034.

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It might well appear an excessively abrupt change of pace to turn from Professor Bossy's topic to my own—to move from the most personal of all manifestations of individual Christian worship to the most formidably complex institutional corporations late medieval England has to offer for our contemplation. However, there is little about medieval monasticism, that ambivalent exercise in seeking one's own route to the divine but not in one's own company, which is quite what it seems. For perhaps no audiences in fifteenth-century England would have listened to Professor Bossy's lecture with greater

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Hollinrake, C., and N. Hollinrake. "A late Saxon monastic enclosure ditch and canal, Glastonbury, Somerset." Antiquity 65, no. 246 (1991): 117–18. http://dx.doi.org/10.1017/s0003598x00079357.

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Milosavljevic, Boris. "Basic philosophical texts in Medieval Serbia." Balcanica, no. 39 (2008): 79–102. http://dx.doi.org/10.2298/balc0839079m.

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Medieval Serbian philosophy took shape mostly through the process of translating Byzantine texts and revising the Slavic translations. Apart from the Aristotelian terminological tradition, introduced via the translation of Damascene?s Dialectic, there also was, under the influence of the Corpus Areopagiticum and ascetic literature, notably of John Climacus? Ladder, another strain of thought originating from Christian Platonism. Damascene?s philosophical chapters, or Dialectic, translated into medieval Serbian in the third quarter of the fourteenth century, not only shows the high standards of

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Anisimova, Anna. "Poor Relief in an English Medieval Town (the Case of Monastic Town of Reading)." ISTORIYA 14, no. 5 (127) (2023): 0. http://dx.doi.org/10.18254/s207987840026602-1.

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In the article, the example of Reading, a town situated in south-east England, is used to investigate the issue of poor relief in an English medieval town. A distinguishing characteristic of this particular town was that it remained under the monastic rule (local abbey) during the Middle Ages. This fact allows us to discuss the combination and coexistence of monastic and urban charities, in particular, their policy and actions for poor relief. That pairing was quite typical for medieval towns in general, but in these circumstances, it is reasonable to expect a certain inclination. Institutiona

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Jakobsen, Johnny Grandjean Gøgsig. "A Brief History of Medieval Monasticism in Denmark (with Schleswig, Rügen and Estonia)." Religions 12, no. 7 (2021): 469. http://dx.doi.org/10.3390/rel12070469.

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Monasticism was introduced to Denmark in the 11th century. Throughout the following five centuries, around 140 monastic houses (depending on how to count them) were established within the Kingdom of Denmark, the Duchy of Schleswig, the Principality of Rügen and the Duchy of Estonia. These houses represented twelve different monastic orders. While some houses were only short lived and others abandoned more or less voluntarily after some generations, the bulk of monastic institutions within Denmark and its related provinces was dissolved as part of the Lutheran Reformation from 1525 to 1537. Thi

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Barnhouse, Lucy C. "Communities, Custom, and Canon Law." Historical Reflections/Réflexions Historiques 51, no. 2 (2025): 10–31. https://doi.org/10.3167/hrrh.2025.510202.

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Abstract Following the Fourth Lateran Council, the Benedictine Order became increasingly centralized. Individual houses, however, maintained a strong sense of their own privileges and identity as independent communities. The tension between communal autonomy and the enforcement of canon law was exhibited and tested in the process of abbatial election. This article takes as a case study the diocese of Lincoln, England's largest medieval diocese, which offers the largest sample of Benedictine monastic superiors. Using episcopal registers alongside monastic cartularies and customaries, it examine

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Hauwaerts, Evelien. "Nieuw bibliothekenproject mmmonk ontsluit monastieke manuscripten via iiif." Queeste 27, no. 2 (2020): 180–85. http://dx.doi.org/10.5117/que2020.2.005.hauw.

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Abstract Mmmonk stands for Medieval monastic manuscripts – open – network – knowledge. It is a collaborative project between Bruges Public Library, Ghent University Library, the Major Seminary Ten Duinen in Bruges and the Diocese of Ghent. The project has been awarded grants from the Flemish Government (Department of Culture, Youth and Media). The project aims to provide digital access to the c. 760 extant medieval manuscripts of the abbeys of Ten Duinen, Ter Doest, Saint Peter’s and Saint Bavo’s. The images and metadata of the manuscripts will be gathered and presented on the mmmonk platform

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