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Journal articles on the topic 'Monastic and religious life – Middle Ages'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

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

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2

Li, Teng, and Matteo Salonia. "The Regulation of Religious Communities in the Late Middle Ages: A Comparative Approach to Ming China and Pre-Reformation England." Religions 11, no. 11 (2020): 606. http://dx.doi.org/10.3390/rel11110606.

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This article examines the regulation of religious life in the late Middle Ages (14th and 15th centuries), focusing comparatively on Catholic monastic communities in pre-Reformation England and Buddhist monasticism in early Ming China. This comparative approach to two of the most important monastic traditions across Eurasia allows us to problematize the paradigm of ideas and praxes surrounding monastic self-governance in Latin Christendom and to integrate the current scholarship on Ming regulation of religious communities by investigating the pivotal changes in imperial religious policies takin

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Clark, Anne L. "Guardians of the Sacred: The Nuns of Soissons and the Slipper of the Virgin Mary." Church History 76, no. 4 (2007): 724–49. http://dx.doi.org/10.1017/s0009640700500031.

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What could it mean to a medieval monastic community to own a valuable object? Certainly, property in general was crucial to the survival of a stable community, ideals of poverty and the thirteenth-century Franciscan experiment in radical poverty notwithstanding. More specifically, what did it mean to own not simply a field or mill that generated revenue, but an object that was believed to have power beyond its material qualities? Such objects—saints’ relics and wonder-working images—did of course also generate revenue, but their meaning and role for the monastic community and the wider society

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Luongo, Francis Thomas. "Catherine of Siena's Advice to Religious Women." Specula: Revista de Humanidades y Espiritualidad, no. 3 (May 14, 2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.

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This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to

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Mojżyn, Norbert. "Użytkowe i symboliczne znaczenie roślin leczniczych na planie opactwa Sankt Gallen (pocz. IX wieku)." Medycyna Nowożytna 29, no. 1 (2023): 221–42. http://dx.doi.org/10.4467/12311960mn.23.011.18452.

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Utility and symbolic meaning of medicinal plants on the Plan of the Abbey of Saint Gall (beginning of the 9th century) The world of the Latin Middle Ages was marked by the spiritual-corporeal binomial: the real space was connected with many threads with the spiritual space. Religious symbolism and imagination played a huge role in this binomial. A particular concentration of symbolic and mystical-allegorical meanings was present in the monastic space (Latin claustrum). Monks living in monasteries were separated by a double barrier from the world: real – by walls and symbolic – internal discipl

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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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Greatrex, Joan. "The English Cathedral Priories and the Pursuit of Learning in the Later Middle Ages." Journal of Ecclesiastical History 45, no. 3 (1994): 396–411. http://dx.doi.org/10.1017/s002204690001705x.

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It has frequently been observed that the intellectual activities of the English Black Monks were in decline during the last two-and-a-half centuries before the Dissolution. There is, indeed, a remarkable contrast between the fecundity of the monastic scriptoria in the two centuries after the Conquest and the apparent inertia of later years, when the creative stimulus seems to have dwindled to the verge of extinction and few, if any, original minds are found at work within the cloister. This generalisation cannot be challenged, as the evidence leaves little room for doubt, but the ‘apparent ine

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Howard, Evan B. "The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism." Religions 10, no. 9 (2019): 491. http://dx.doi.org/10.3390/rel10090491.

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Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions

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Корытко, О. В. "Manifestations of archaic religiosity in the images of northern Russian fools in the Middle Ages (XIII–XIV centuries)." Церковный историк, no. 3(9) (September 15, 2022): 31–43. http://dx.doi.org/10.31802/ch.2022.9.3.002.

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St. Sergius of Radonezh lived at a crucial time for formation of Russian Orthodox religiosity. This period is characterized not only by the growing popularity of the monastic system of life according to the model set by the founder of the Trinity-Sergius Lavra, but also by the appearance of bright personalities who carried the feat of foolishness for Christ (St. Procopius of Ustyug, St. Nikolay Kochanov and St. Theodore of Novgorod). Being an alternative way of ascetic order of religious life, foolishness expressed at the same time as the most understandable and evoked the sympathy and respect

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Rudnytska, Anna. "CHALLENGES AND INFLUENCE OF THE “RHINE MYSTICISM” IN THE FORMATION OF A NEW EUROPEAN IDENTITY." Scientific notes of the National University "Ostroh Academy". Series: Philosophy 1, no. 26 (2024): 39–44. https://doi.org/10.25264/2312-7112-2024-26-39-44.

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The article examines the challenges of spiritual life in the late Middle Ages when people, unsatisfied with external ritualized expression, began searching for an individual «religious experience» that had an immediate, internal, and personal impact, the subject of which is God. This massive change in lifestyle to attain these «religious experiences» appears as a reflection of the gradual decay of the feudal system and the birth of a new society, and indicating the incipience of a particular secular spirituality nurtured by monastic ascetic ideals, having broken its bonds with monastic institu

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Aguilar Afanador, Carmen Patricia. "Un acercamiento a la experiencia espiritual de las beguinas: el caso de Matilde de Magdeburgo y Margarita Porete." Revista Albertus Magnus 15, no. 2 (2024): 24–39. https://doi.org/10.15332/25005413.10522.

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This paper is an approach to the spiritual experience of the Beguine teachers Mechthild of Magdeburg and Marguerite Porete, from the systematic approach of Spiritual Theology proposed by Jesús Manuel García Gutiérrez. In this reflective exercise, we go through three moments: historical-phenomenological, hermeneutical-theological and practical-mystagogical. The purpose of this research is to synthesize the inner experience of these two medieval women from the parameters of Spiritual Theology, recognizing those characteristics that allow to evidence the mystical and mystagogical mood in them. Th

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Grisé, C. Annette. "The Textual Community of Syon Abbey." Florilegium 19, no. 1 (2002): 149–62. http://dx.doi.org/10.3138/flor.19.008.

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Brian Stock's definition of textual community describes the process by which—in the face of growing levels of literacy and the rise of heretical movements in eleventh- and twelfth-century France—religious communities (from heretical sects to orthodox monastic communities) came to understand their identities through the mediation of written texts, which often were interpreted for them by key individuals. The text, the written word, became central to communal identity, affecting even the non-literate through its dissemination and acceptance by the members of the community. The relationship betwe

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Cross, Claire. "Monastic Learning and Libraries in Sixteenth-Century Yorkshire." Studies in Church History. Subsidia 8 (1991): 255–69. http://dx.doi.org/10.1017/s014304590000168x.

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In July 1565 Edmund Skeltpn, clerk, left to the curate of Egton to remain in the parish for ever a book calledPostella Cassiodorus, aCatholicon, and a Latin Bible, works distincdy at odds with the Protestant ethos which the new generation of bishops was striving to introduce into the Elizabethan Church. This bequest in itself singles Skelton out from the usual run of priests serving in Yorkshire villages at this rime. In fact, until his prior surrendered the house on 31 August 1 1539 he had been a monk of Grosmont Priory, and then, at the Dissolution, at the age of thirty-six, with a pension o

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Jones, E. A. "Rites of Enclosure: The EnglishOrdinesfor the Enclosing of Anchorites, S. XII–S. XVI." Traditio 67 (2012): 145–234. http://dx.doi.org/10.1017/s0362152900001355.

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The enclosed solitary life, like other forms of (broadly speaking) monastic vocation, can trace its origins to the eastern deserts of the third and fourth centuries. But its development as a distinct and separately regulated form of living belongs to the central Middle Ages. By the twelfth century, the anchoritic vocation was an established part of a spiritual landscape that also included regular cenobites (monks, canons, nuns) and the still comparatively unregulated, freely wandering hermits. Anchorites usually lived alone (or at least without any spiritual companion: the life was impossible

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Martin, Therese. "Fiona J. Griffiths, Nuns’ Priests’ Tales: Men and Salvation in Medieval Women’s Monastic Life. The Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 2018, pp. 360, 29 illus." Mediaevistik 32, no. 1 (2020): 286–88. http://dx.doi.org/10.3726/med.2019.01.30.

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The year 2018 saw the publication of two important monographs, each with groundbreaking scholarship on complementary aspects of monasticism; together they offer a clear path forward for Medieval Studies as a whole. While Fiona Griffiths’s Nuns’ Priests’ Tales and Steven Vanderputten’s Dark Age Nunneries approach the essentially interrelated natures of men’s and women’s medieval monasticism from different perspectives, it is by reading them in concert that one becomes aware of the paradigm shift they signal. In a welcome change from a traditional consideration of so-called “double” monasteries

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Nemashkalov, Pavel. "On the issue of the foundation of the St. Alexander-Athos Zelenchuk male hermitage and its role among the monasteries of Stavropol and Ekaterinodar diocese." St. Tikhons' University Review 121 (December 30, 2024): 77–94. https://doi.org/10.15382/sturii2024121.77-94.

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As part of the strategic planning to ensure the national security of the Russian Federation, the President has declared the priority and protection of traditional Russian spiritual and moral values, culture and historical memory. In the context of this approach, the issue of concretizing important events in Russian history and preventing the falsification of historical events of our past, especially the history of the Russian Orthodox Church, the church-monastery system and ministers of worship, is particularly acute.Duplicating some areas of work, the monasteries were centers for the preserva

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Zheleznova, Natalia A. "Ascetics and/or laypeople: Jain view on humam status in the world." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2021): 138. http://dx.doi.org/10.31857/s086919080014204-1.

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The article examines the ethical system of Jainism on the example of the lifestyle of ascetic monks and lay householders. The disciplinary rules for lay followers (both Digambara and Śvetāmbara branches of Jainism) are fixed in the texts of the śrāvakācāra genre compiled by ascetics. This reflects the hierarchical distribution of “roles” within the Jain community. Ascetics represent the most advanced part of the community on the spiritual Path of Liberation, while lay people have only just entered this path. The author focuses on the fact that in Jainism monasticism is considered as a spiritua

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Пудов, Глеб Александрович. "РУССКИЕ СУНДУЧНЫЕ ИЗДЕЛИЯ В ЦЕРКОВНОМ ОБИХОДЕ XV–XX ВЕКОВ". Традиции и современность, № 36 (26 серпня 2024): 67–73. http://dx.doi.org/10.33876/2687-119x/2024-36/67-73.

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Сундучные изделия (сундуки, ларцы, баулы, шкатулки, подголовники и проч.) со времен Средневековья были широко распространены в домах дворян, купцов и ремесленников, в храмах и монастырях. Как правило, они рассматривались как принадлежность светской культуры. Между тем очевидно, что, по крайней мере на раннем этапе истории, сундучные изделия неотделимы от церковного искусства и культуры. Цель настоящей статьи – определение значения сундучных изделий в контексте церковной истории XV–XX вв. В круг задач входят введение в научный оборот новой информации и анализ конкретных художественных произведе

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Dyer, Joseph. "Monastic Psalmody of the Middle Ages." Revue Bénédictine 99, no. 1-2 (1989): 41–74. http://dx.doi.org/10.1484/j.rb.4.01414.

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Stoop, Patricia. "Fiona J. Griffiths, Nuns’ Priests’ Tales: Men and Salvation in Medieval Women’s Monastic Life. (The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2018. Pp. x, 349; many black-and-white figures. $69.95. ISBN: 978-0-8122-4975-0." Speculum 95, no. 2 (2020): 559–61. http://dx.doi.org/10.1086/708210.

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21

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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Postles, David. "Monastic Burials of Non-Patronal Lay Benefactors." Journal of Ecclesiastical History 47, no. 4 (1996): 620–37. http://dx.doi.org/10.1017/s0022046900014640.

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Choice of place of burial in the Middle Ages was perhaps the most poignant indicator of belief in the efficacy of different sorts of religious intercession. Ariès concluded that the pre-modern response to death was public and communitarian, becoming only latterly private and individualistic. Most recent reconsiderations of notions of death and burial have concentrated on the early modern period. For this period, the distinction made by Ariès between modern, private, individualistic burial practices and earlier public, communitarian rites, has been revised, both in the sense that this change oc

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Shishkin, Aleksey E. "Dichotomy of Consumerizm and Communitarism as a Method of Balance of Forces in Society." Humanitarian: actual problems of the humanities and education 20, no. 1 (2020): 83–91. http://dx.doi.org/10.15507/2078-9823.049.020.202001.083-091.

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Relevance. The market-imposed system of consumerism overstepped the boundaries of bifurcation and entered into “legitimate rights” to abolish the living traditional world, thereby disturbing the balance in society and thereby signed the death sentence to itself. The problem of research. Exploring the possibilities of social reloading from consumerism to communitarianism to restore the balance of power in society. Scientific novelty and research results. Our novelty of research lies in the application of scientific tools to analyze a possible reload. We used the complementarity principle of N.

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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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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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Boynton, Susan. "The Liturgical Role of Children in Monastic Customaries from the Central Middle Ages." Studia Liturgica 28, no. 2 (1998): 194–209. http://dx.doi.org/10.1177/003932079802800206.

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Milis, Ludo J. R. "Monks, Canons, and the City: A Barren Relationship?" Journal of Interdisciplinary History 32, no. 4 (2002): 667–88. http://dx.doi.org/10.1162/002219502317345556.

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A close reading of selected texts that reflect routine life in monasteries during the early and high Middle Ages suggests that monastic culture, centered around stability and obedience, long rejected or ignored the urban communities that emerged in northwestern Europe. This monastic attitude persisted until the late twelfth century, when urban institutions began to wield sufficient authority to maintain order in their areas and thus contribute to the preservation of the status quo. Even so, monks continued to perceive cities in an essentially feudal guise, as fortified spaces.

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Bouchard, Constance B. "Merovingian, Carolingian and Cluniac Monasticism: Reform and Renewal in Burgundy." Journal of Ecclesiastical History 41, no. 3 (1990): 365–88. http://dx.doi.org/10.1017/s0022046900075199.

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Monastic renewal of the eleventh century used to be treated by scholars as essentially Cluniac : Cluny, as the head of an order totalling hundreds of houses, spread its reform across Europe as the tide spreads across a beach. More recently, since Kassius Hallinger demonstrated the existence of multiple centres of reform in his classic study of Gorze, it has become common to draw distinctions between ‘Cluniac’ and ‘young’ (or ‘second-generation’) Cluniac influences, and Cluny's ‘order’ has been redefined to include only priories directly dependent on Cluny's abbot, encompassing not hundreds of

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Supady, Jerzy. "The precursors of monastic medicine at the beginning of the Middle Ages." Health Promotion & Physical Activity 7, no. 2 (2019): 15–17. http://dx.doi.org/10.5604/01.3001.0013.2661.

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The collapse of the ancient civilization was like a disaster which had an impact on all spheres of life. The Roman Church was the institution which survived the historical annihilation. Therefore, the ones who significantly contributed to the preservation of the remnants of the former world, inter alia ancient manuscripts, and the development of new science based on an ancient knowledge, including medical science, were the members of the clergy, mainly monks and friars.

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MCDONALD, PETER. "The Papacy and Monastic Observance in the Later Middle Ages: The Benedictina in England." Journal of Religious History 14, no. 2 (1986): 117–32. http://dx.doi.org/10.1111/j.1467-9809.1986.tb00460.x.

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SHARIPOVA, LIUDMYLA. "KINSHIP, PROPERTY RELATIONS, AND THE SURVIVAL OF DOUBLE MONASTERIES IN THE EASTERN CHURCH." Historical Journal 63, no. 2 (2019): 267–89. http://dx.doi.org/10.1017/s0018246x19000219.

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AbstractThe article examines the enduring phenomenon of double monasticism, the type of religious organization whereby a single monastic unit combined a male and a female community that followed the same rule, recognized the authority of the same superior, and functioned within the boundaries of the same monastic compound or in close proximity to each other, but not in shared quarters. After centuries of evolution since late antiquity, double monasteries effectively ceased to exist in the Latin West by the high middle ages, but demonstrated remarkable staying powers in the sphere of historic B

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Constable, Giles. "Metaphors for Religious Life in the Middle Ages." Revue Mabillon 19 (January 2008): 231–42. http://dx.doi.org/10.1484/j.rm.5.101165.

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Chudzikowska-Wołoszyn, Małgorzata. "Recepcja źródeł ascetycznych i monastycznych w "Liber manualis" Dhuody z Septymanii (ok. 803-843)." Vox Patrum 69 (December 16, 2018): 105–23. http://dx.doi.org/10.31743/vp.3254.

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The analysis of monastic and ascetic sources concluded in Liber manualis is the main goal of this article. The author is trying to systematize borrowings which Carolingian scientist quoted or paraphrased in her own treaty. The deep exploration of mentioned quote will allow us to determine a compilation and interpretation method which accompany to early Middle Ages scientist. Above and beyond it will let us to ask some research questions about intellectual formation of marchioness from Uzès, her access to tomes, creative awareness and orientation in political and religious changes taking place

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SMITH, THOMAS W. "SCRIBAL CRUSADING THREE NEW MANUSCRIPT WITNESSES TO THE REGIONAL RECEPTION AND TRANSMISSION OF FIRST CRUSADE LETTERS." Traditio 72 (2017): 133–69. http://dx.doi.org/10.1017/tdo.2017.5.

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The First Crusade is one of the most intensively researched events of the Middle Ages, yet, paradoxically, the manuscript source base for the letters from the expedition is almost entirely unexplored and represents an exciting new avenue of investigation for crusade studies. This article publishes the texts of three new manuscript witnesses of First Crusade letters and explores their regional reception and transmission as a form of “scribal crusading” — that is, monastic participation in the crusades from behind cloister walls. The findings of this article reveal an extremely significant, but

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Mineeva, A. "Religious life of Crimea in the early Middle Ages." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 25–29. http://dx.doi.org/10.33920/nik-01-2003-04.

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Beglov, Alexey. "Secret monastic communities of the Soviet period. Problems of typology." St. Tikhons' University Review 108 (October 31, 2022): 126–51. http://dx.doi.org/10.15382/sturii2022108.126-151.

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The purpose of this article is to take the next step in the development of a typology of secret monastic communities of the Soviet period. The author considers the development of a typology of the monastic underground in the USSR as a tool for explaining the diversity of forms of this phenomenon. First, the author raises the question of the evolution of the types of monastic life during the transition from the synodal to the Soviet period, and to solve it, he dwells in detail on the classifications of forms of monasteries and monastic life existing in science in the Russian Middle Ages and the

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Wang, Yi, and Xia Wu. "Analysis of the Characteristics of British Medieval Monastery Education Based on Network Data Mining." Wireless Communications and Mobile Computing 2022 (July 30, 2022): 1–10. http://dx.doi.org/10.1155/2022/3909276.

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To a large extent, the history of education in the Middle Ages in Western Europe is a history of church education. The church dominated and participated in the whole process of education, which is very rare and peculiar in the history of world education. The Middle Ages is synonymous with darkness and ignorance in everyone’s original cognition. Through the unremitting efforts of historians, people’s evaluation of the Middle Ages has gradually changed. The original purpose of monastic education was to train missionaries so that missionaries could take the faith of Christ to places where they we

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Rappo, Gaétan. "Heresy and Liminality in Shingon Buddhism: Deciphering a 15th Century Treatise on Right and Wrong." Religions 13, no. 6 (2022): 541. http://dx.doi.org/10.3390/rel13060541.

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Traditional historiography of Japanese Buddhism presents the Muromachi period as an era of triumph for Zen, and of decline for the previous near-hegemony of Esoteric Buddhism. However, for the Shingon school, the period from the late Middle Ages to early Edo period was rather a phase of expansion, especially in the more remote locales of Eastern Japan. Focusing on a text authored during the fifteenth century, this article will analyze how this idea of the outskirts or periphery was integrated with the process of creation of orthodoxy in local Shingon temples. In doing so, it will shed new ligh

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RUSHTON, NEIL S. "Monastic charitable provision in Tudor England: quantifying and qualifying poor relief in the early sixteenth century." Continuity and Change 16, no. 1 (2001): 9–44. http://dx.doi.org/10.1017/s0268416001003708.

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Monastic charitable provision in the later Middle Ages through to the Dissolution has often been described as inadequate in terms of both quantity and quality. It has been accused of ineffectiveness because of its allegedly indiscriminate nature. This article suggests that in fact the religious houses and hospitals of England were providing a greater amount of poor relief in a more assiduous manner than has previously been allowed. The core of evidence comes from the 1535 national tax assessment of the Church, the Valor Ecclesiasticus. This contains details of the charitable provision carried

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Thornton, Davıd E. "Select document: The last will and testament of Diarmaid Ó Conchobhair, prior of Cluain Tuaiscirt na Sionna." Irish Historical Studies 48, no. 173 (2024): 170–79. http://dx.doi.org/10.1017/ihs.2024.7.

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AbstractIt was not common for members of religious orders in the late middle ages to make a last will and testament because profession as a regular removed their testamentary capacity. This article prints the Latin text of the testament of Brother Diarmaid Ó Conchobhair, prior of Cloontuskert na Sinna, O.S.A., County Roscommon, drawn up in 1462 and proved a year later in London, along with a translation. It also offers a discussion of the testament, including Ó Conchobhair's stated intention of going on pilgrimage to Rome, in the light of other evidence relating to both its testator and to the

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Mastyayeva, Irina. "Medieval Monastic Consuetudines: in Search of Definition and Classification." ISTORIYA 14, no. 7 (129) (2023): 0. http://dx.doi.org/10.18254/s207987840026928-9.

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By the beginning of the 12th century, the life of a monk in Latin West was regulated by a complex set of normative documents. Among the latter were customaries, consuetudines, which for a long time remained perhaps the least studied normative sources on the history of Western monasticism. In the 1950s, the works of K. Hallinger laid the foundation for the scholarly study of consuetudines: the very first critical editions of customaries were published, a definition of this type of source was formulated, and the first classification was compiled. Subsequently, through the efforts of a number of

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Piletič, Jakob. "Gloria Beatissimae Virginis Mariae: osma homilija svetega Amadeja Lozanskega in meniška homiletika zgodnje sholastike." Res novae: revija za celovito znanost 7, no. 2 (2022): 46–68. http://dx.doi.org/10.62983/rn2865.22b.3.

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Saint Amadeus of Lausanne, monastic author of the High Middle Ages, is generally regarded in the tradition of the Latin Church as the author of eight homilies in which he extols the virtues, life and ultimately the glory of the Blessed Virgin Mary. Despite the seemingly light-hearted style, these homilies have a well-thought-out internal structure, their content is adapted to individual periods of the liturgical year, and we can recognize in them the first extensions of scholastic thinking which is clearly indicated by the subliminal central theme of homilies – the Seven Gifts of the Holy Spir

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Reutin, M. Yu. "God-sphere in German mysticism of the Late Middle Ages." Shagi / Steps 9, no. 3 (2023): 129–39. http://dx.doi.org/10.22394/2412-9410-2023-9-3-129-139.

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The article deals with the phenomenon of mystical experiences inspired by pictorial images and literary texts within the framework of female mysticism in Germany at the end of the 13th — first half of the 14th centuries. The article consists of a preface and two parts. The preface briefly discusses the influence of local speech practices and particular image systems, developed and existing in everyday monastic life, on the content of ecstatic contemplations described by medieval charismatics. In part one, this influence is demonstrated through the example of one of the nocturnal ecstasies of M

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Olga, P. Kobzeva, and A. Vaisova Nodirabegim. "SOGDIAN CULTURE IN CHINA IN THE MIDDLE AGES." Look to the past 5, no. 12 (2022): 3. https://doi.org/10.5281/zenodo.7482917.

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This article provides information about the influence of Sogdian culture on Chinese traditions in the Middle Ages. It is noted that the features of the communal way of life of the Sogdians, their religious tolerance and trading and intermediary abilities influenced the spread of Sogdian culture in the region of East Turkestan and China. Special attention is paid to spirituality, visual and dance art of Sogd in China

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Swanson, R. N. "Ghosts and Ghostbusters in the Middle Ages." Studies in Church History 45 (2009): 143–73. http://dx.doi.org/10.1017/s0424208400002485.

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The dead are the silent majority in the Church’s history – as they are, indeed, in humanity’s. The life after death is a matter of faith and conjecture more than tried and tested certainty, predicated on a soul which survives the death of the body. That raises issues about the nature and structure of the afterlife, its pains and delights. For the late medieval Church, the afterlife raised particular concerns and anxieties, its complex division into heaven, hell, and purgatory promising a future which had to be planned for. Strategies for eternity were a major force in religious practice, with

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Dundović, Zdenko. "Thriller of the Zadar nun Cattarina Marchi." Povijesni prilozi 42, no. 64 (2023): 155–84. http://dx.doi.org/10.22586/pp.v42i64.23384.

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In a paper on the nuns compelled to enter monastic life in the Venetian Republic, published in the Sixteenth Century Journal, Anne Jacobson Schutte cited, among others, the case of the Zadar nun Cattarina Marchi. Zadar archival sources offer new insights about the Zadar nun, provide answers to the questions posed by Schutte and shed new light on Marchi's petition for the annulment of monastic vows. The analysis and synthesis of archival sources in Zadar, as well as other archival sources, have changed the entire narrative surrounding the nun Marchi, justifying the doubt about the authenticity

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Vredeveid, Harry. "The Ages of Erasmus and the Year of His Birth*." Renaissance Quarterly 46, no. 4 (1993): 754–809. http://dx.doi.org/10.2307/3039022.

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It is a Perennial Paradox of Erasmus studies that neither the wealth of autobiographical information that the Dutch humanist has left us nor the enormous mass of scholarly literature that has grown up around his life and works has ever given us a firm grip on the year of his birth and the chronology of his youth. We do not know with certainty, for example, how old Erasmus was when he entered Steyn monastery. If he were born in 1466, as he indicates at times, and became a postulant in the middle of 1487, as other information suggests, he would then have been twenty years of age. Yet in an appea

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Odilov, Abror A. "ISLAM AND TOLERANCE: LOOKING THROUGH THE PRISM OF CENTURIES." JOURNAL OF LOOK TO THE PAST 4, no. 6 (2021): 4–8. http://dx.doi.org/10.26739/2181-9599-2021-6-1.

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This article analyzes issues related to religious life in Central Asia, specifically in the Movarounnahr and Khorasan regions, from the early Middle Ages to the Mongol invasion. The author describes the spread of Islam in the region, its causes, the fact that the principle of tolerance towards other religions in Islam has become an integral part of the social life. It is also the theory that the land of Movarounnahr was the place where tolerance emerged in the Middle Ages Index Terms: Islam, religion, Movarounnahr, Khorasan, tolerance, Christianity, Judaism, territory, other religions, mosque,

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d’Avray, David L. "Papal Authority and Religious Sentiment in The Late Middle Ages." Studies in Church History. Subsidia 9 (1991): 409–28. http://dx.doi.org/10.1017/s0143045900002064.

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Undergraduate ideas about medieval papal history tend to take the following form. In the late eleventh and early twelfth century the papacy led a reform movement and increased its power. In the mid- to late twelfth century its spiritual authority waned as its legal activities expanded. Innocent III gave a new lease of life to the institution by extending its protection to those elements in the effervescent spiritual life of the time which were prepared to keep their enthusiasm for evangelical preaching and apostolic poverty within the limits of doctrinal orthodoxy. By the middle of the thirtee

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Butz, Eva-Maria. "The Political Dimension of Liturgical Prayers of Remembrance: Lists of Rulers in the Confraternity Books of the Carolingian Period." Religions 13, no. 3 (2022): 263. http://dx.doi.org/10.3390/rel13030263.

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The confraternity books (Libri vitae) of the Early Middle Ages record the names of individuals to be remembered in liturgical prayer. Since the middle of the 20th century, they have come more sharply into focus as historical source material. The records of rulers were of particular interest even then. In order to understand the lists of rulers in the Liber Vitae, the first subject of study is the development of prayers of remembrance for the living and the dead, and the subsequent emergence and shaping of liturgical commemoration of the ruler from late antiquity to the Carolingian period. Thes

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