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Dissertations / Theses on the topic 'Monasticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Baker, Travis. "Law and monasticism in Gratian's Decretum." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:dd06c980-aacc-4c07-a603-ecbcbb9c06ef.

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This thesis takes part in what some scholars have called a 'mini revolution.' Since Anders Winroth first announced in 1996 his startling discovery of what he calls the first recension of Gratian's Concordia discordantium canonum, commonly known as the Decretum, numerous articles have appeared examining some portion of the Decretum in light of Winroth's findings. But as productive as this 'mini revolution' has been, much work remains to be done. One such area ripe for investigation is Causae 16 to 20, where Gratian examines the extent to which the monastic order was subject to episcopal authority. Although a number of individual canons and Quaestiones have received competent scholarly attention, there exists no systematic study of Causae 16 to 20, whether of the first or second recension. My thesis then provides the first detailed examination of the composition and substance of the first recension of this portion of the Decretum. It consists of two chapters and a critical edition of the first recension of Causae 16 to 20, which is found in Appendix 1. Chapter one examines the process by which Gratian organized and constructed these Causae. It argues that Gratian composed the bulk of these Causae around the 3L, the Tripartita and Anselm's Collectio canonum. For C.16, the 3L served as the inspiration for all but one of the seven questions, while the Tripartita served as the starting point for Causae 17 and 20. The inspiration and making of C.18 came from the Tripartita and the 3L. While Anselm's Collectio canonum served as the starting point for C.19. Chapter two explores in detail the substance of Causae 16 to 20. It argues that as a whole these Causae reveal Gratian to be 'pro-monastic' in outlook, that is, his views on individual topics favour monks more often than not. It argues that this can be seen not only in the views which he held, but also in how he arrived at his conclusions. This chapter also argues that such an outlook did not mean that Gratian thought that monks and monasteries should always be free from episcopal control or that bishops had no positive role to play in the life of monks and monasteries.

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2

Bistis, Nathan Allen. "A shared life exploring a new monasticism /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0311.

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3

Kalil, Jeffrey Ryan. "Seeking god alone? anchoritic monasticism and gospel ethics /." Connect to Electronic Thesis (CONTENTdm), 2009. http://worldcat.org/oclc/463430948/viewonline.

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4

Johnson, Sherri Franks. "Women's monasticism in late medieval Bologna, 1200-1500." Diss., The University of Arizona, 2004. http://hdl.handle.net/10150/290074.

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This dissertation explores the fluid relationship between monastic women and religious orders. I examine the roles of popes and their representatives, governing bodies of religious orders, and the nunneries themselves in outlining the contours of those relationships. At the beginning of the thirteenth century, many emerging religious communities belonged to small, local groups with loose ties to other nearby houses. While independent houses or regional congregations were acceptable at the time of the formation of these convents, after the Fourth Lateran Council in 1215, monastic houses were required to follow one of three monastic rules and to belong to a recognized order with a well-defined administrative structure and mechanisms for enforcing uniformity of practice. This program of monastic reform had mixed success. Though some nunneries attained official incorporation into monastic or mendicant orders due to papal intervention, the governing bodies of these orders were reluctant to take on the responsibility of providing temporal and spiritual guidance to nuns, and for most nunneries the relationship to an order remained unofficial and loosely defined. The continuing instability of order affiliation and identity becomes especially clear in the fourteenth and fifteenth centuries, when war-related destruction forced many nunneries to move into the walled area of the city, often resulting in unions of houses that did not share a rule and order affiliation. Moreover, some individual houses changed rules and orders several times. Though a few local houses of religious women had a strong and durable identification with their order, for many nunneries, the boundaries between orders remained porous and their organizational affiliations were pragmatic and mutable.

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5

Woods, Lori A. "Monasticism and medicine, gendered activities in healing practices, 500-1100." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0013/MQ34923.pdf.

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6

O'Hagan, Francis J. "The contribution of the religious orders to education in Glasgow during the period 1847-1918." Connect to e-thesis, 2002. http://theses.gla.ac.uk/1002/.

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7

Legg, Katrina Jane. "An edition of the Coucher Book and charters of Bolton Priory (Yorkshire)." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/3430/.

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This thesis contains an edition of the Coucher Book of Bolton Priory, an Augustinian house in Yorkshire, together with edited sections of Dodsworth MS 144, like the Coucher Book, a copy of the lost cartulary, and a number of original charters. These documents have been edited in full, with each being preceded by a caption in English together with a date and references to other copies. The edition of the Coucher Book contains notes as to where those sections believed to have been omitted from the cartulary are located in Dodsworth NIS 144. The chapters which precede the edition are intended to give some context to the edition, as well as a brief examination of its contents. The first chapter contains a short history of the Augustinian Order, its development in England, and how Bolton Priory fits into this scheme. Chapter two is concerned with the patrons and benefactors of the priory. It is divided into two sections: the first examines the founders and patrons of the priory and their descendants, whilst the second explores the non-patronal benefactors of the house, with a brief analysis of several of the families who were connected from an early date with the priory, as well as the extent of their support and their motives. The third chapter investigates the estates of the priory and their development. Temporal property is examined first, focussing upon the various types of property acquired, together with its location, and methods of acquisition, and then spiritualities: those churches in which the canons acquired an interest, and to what extent as well as how this was acquired. Finally chapter four examines the lost cartulary and the Coucher Book, exploring their administrative histories, as well as a brief analysis of the charters of the founders and others.

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8

Bridges, Alex Wallace. "Two Monasteries in Ladakh: Religiosity and the Social Environment in Tibetan Buddhism." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491502573183253.

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9

Haste, Amanda Jane Austen. "The role of music in Anglican monasticism in the twenty-first century." Thesis, University of Bristol, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.520606.

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10

Reynolds, Daniel Kenneth. "Monasticism and Christian pilgrimage in early Islamic Palestine c.614-c.950." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/4988/.

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Recent studies of early Islamic Palestine have stressed the minimal impact of the Arab conquest on the Christian communities of the region. None, however, have sought to trace the trajectories of these communities beyond the eighth century. This thesis provides the first long-term study of the impact of the Arab conquest on monasticism and pilgrimage between 614 and 950. The study explores the changes to the physical landscape of monasteries and Christian cult sites, in terms of site abandonment and continuity, and situates these processes in the broader political and economic context of the Palestinian region between the seventh and tenth centuries. This thesis offers a systematic critique of current theories which view Palestinian monasticism and Christian pilgrimage as social entities dependent upon patronage from Byzantium and the early medieval west. Rather, it stresses the need for a more nuanced recognition of monastic communities and Christian cult sites as places closely interlinked with localised developments and the high degree of variation between communities in terms of patron economies and social transactions. This study demonstrates that these variances often provide the key to understanding the highly varied response of Palestinian monastic communities and Christian cult sites to early Muslim rule.

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11

Patel, Kirtan. "Weaving a Religious Community: Monasticism, Authority, and Theology in Gujarat, 1830-1905." DigitalCommons@USU, 2018. https://digitalcommons.usu.edu/etd/7244.

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This thesis demonstrates the intersection of caste, doctrine, religious authority and monasticism in the Swaminarayan sampradāy, a Hindu devotional tradition founded by Sahajānand Svāmī. Religious traditions affected indirectly or minimally by colonialism or the nationalist struggle have seldom been rigorously studied. This thesis brings attention to the Swaminarayan sampradāy to highlight how pervasive societal discourses like that of caste and internal doctrinal developments, impacted religious developments concerning authority, hierarchy, and power. The reification of a doctrine and the creation of a theological office, coupled with the deification of a monk, Guṇātītānand Svāmī, and his low-caste disciple Prāgjī manifested a fractious environment in which theology, authority and ideas about monasticism came to be contested. Theological ideas drove Prāgjī’s developing community, who adapted their devotion to Prāgjī as a result of stifling institutional politics and a modernizing Gujarat. Prāgjī’s incessant preaching, distinct theological beliefs and own budding community, which adored him, changed the course of Swaminarayan Hinduism in western India.

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12

Brunetta, M. Juan Diego. "The spiritual and juridical bonds in the Order of Preachers a canonical study /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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13

Drayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/481.

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14

Drayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" University of Sydney. Religious Studies, 2002. http://hdl.handle.net/2123/481.

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15

Rutherford, Janet Elaine. "An imperative of longing : apprehending god in the Kefalaia Gnostika r of Diadochos of Photike." Thesis, Queen's University Belfast, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337331.

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16

Marchiori, Maria Laura. "Art and reform in tenth-century Rome - the paintings of S. Maria in Pallara." Thesis, Kingston, Ont. : [s.n.], 2007. http://hdl.handle.net/1974/908.

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17

Boulhosa, Tatiana Machado. "Entre dois mundos: os monastérios irlandeses como espaços de liminaridade histórica e o papel dos santos nesses espaços-tempo de transição." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1943.

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Made available in DSpace on 2016-04-25T19:20:35Z (GMT). No. of bitstreams: 1 Tatiana Machado Boulhosa.pdf: 48351953 bytes, checksum: c6c016c8c770ab83ce09418f74269361 (MD5) Previous issue date: 2015-02-27
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The fourth, fifth and sixth centuries are known, in the History of the Celtic-speaking countries as the Age of Saints . Throughout these three hundred years or so, Christianity went from a relatively unknown religion to the main form of adoration in Ireland, Scotland, England and Wales. First, there were missionaries from the continent, and then there were monks and monasteries in the islands. Later, there were missionaries from the islands and monasteries in the continent. When these missionaries arrived, they brought with them the Gospel as it was preached and lived in Rome; when they departed, they were preaching like the Celts, living like the Celts and believing like the Celts. For a while, it seemed like there would be two Churches. Then the world changed: the Middle Ages arrived and the Celts were Romanized. However, some of what they preached, lived and believed came thru, modified, adapted and ready to face whatever challenges this new world might impose them. That is the reason why this dissertation aims at showing how was it that Celtic-speaking people lived before Christianity, how were them converted, how did they comprehend Christianity and what happened after that. In order to do that, the text articulates itself around the image of some of the most important founders of monasteries, men who later became saints: Patricius, Columba and Columbanus. Moreover, its main goal is to show that, during the time frame in question, Celtic monasteries functioned not only as an expression of faith or religion as an institution but also a geographical space of historical liminarity; the very essence of time-space transition
Os séculos V, VI e VII são conhecidos, dentro da história dos países de língua celta como a Era dos Santos . Durante esses cerca de trezentos anos, o Cristianismo deixou de ser uma religião relativamente desconhecida e se tornou a principal forma de adoração na Irlanda, na Escócia, na Inglaterra e em Gales. Primeiro vieram os missionários do continente e então os monges e os monastérios nas ilhas. Depois, foi a vez dos missionários das ilhas e dos monastérios no continente. Quando esses missionários chegaram, levaram consigo o Evangelho como ele era pregado em Roma; quando eles partiram, eles pregavam, viviam e criam como os celtas. Por um tempo, parecia que haveria duas Igrejas. Então o mundo mudou: a Idade Média chegou e os celtas foram romanizados. Contudo, alguma coisa do que eles pregavam, viviam e criam, sobreviveu modificado, adaptado e pronto para enfrentar quaisquer desafios que o novo mundo lhe impusesse. É por isso que essa tese pretende mostrar como os celtas viviam antes do Cristianismo, como eles foram convertidos, como eles compreenderam a religião e o que aconteceu depois disso. Para tanto, o texto se articula ao redor da imagem de alguns dos mais importantes fundadores de monastérios; homens que depois viriam a ser santos: Patricius, Columba e Columbanus. Além disso, o principal objeto desse trabalho é mostrar que, durante a baliza cronológica em questão, os monastérios celtas funcionaram não apenas como expressões de fé ou de religião enquanto instituição, mas também como o espaço geográfico da liminaridade histórica, a própria essência da transição espaço-tempo

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18

Mills, Matthew. "Behold your mother : the Virgin Mary in English monasticism, c. 1050-c. 1200." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:c72df193-cdbe-4fc1-b59f-714015846599.

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This thesis examines the place of the Virgin Mary in the intellectual culture of Benedictine and Cistercian monasticism in medieval England, between c. 1050 and c. 1200. Drawing high profile thinkers, including Anselm of Canterbury (d. 1109), into dialogue with lesser known figures, it reveals the richness of monastic contributions to Marian doctrine and devotion, in many cases for the first time. The shape of the analysis is provided by five key 'moments' from Mary's life, unfolded consecutively across six chapters. Chapters 1 and 2, on Mary's conception, reveal a confident and pioneering monastic culture which drove the evolution of an obscure Anglo-Saxon feast into a theological doctrine, despite fierce opposition at home and abroad. Chapter 3 explains how Mary's virginity was adopted as a blueprint for the monastic life by Ælred of Rievaulx (d. 1167) and Baldwin of Forde (d. 1190), both of whom were inspired by its fruitfulness in the Incarnation of Christ. Chapter 4 brings to light the contributions made to exegesis of the Song of Songs as a poem about Mary's humility by the mysterious Honorius Augustodunensis (d. 1140) and John of Forde (d. 1214). Chapter 5, on the divine maternity, demonstrates how English monastic theologians gave new life to understanding of Mary as Theotokos ('God-bearer') by drawing out its significance for their own spiritual maternity as leaders of religious communities. Chapter 6 shows how Mary was believed to have entered into the pain of the Crucifixion through her own spiritual martyrdom, and how monks sought to share the experience with her by a communion of charity. These and other insights offer a compelling glimpse into the culture of English monasticism between the demise of the Anglo-Saxons and the advent of the friars. Inspired by a desire to understand and ultimately to know Mary, Benedictine and Cistercian monks produced theological and spiritual works which were imaginative, often intimate and occasionally pioneering. Most of all, they were profoundly pastoral, composed in the belief that Mary could inspire and support those who had embarked upon the monastic via perfectionis.

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19

Hull, Daniel. "The archaeology of monasticism : landscape, politics and social organisation in Late Antique Syria." Thesis, University of York, 2006. http://etheses.whiterose.ac.uk/9939/.

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This thesis reassesses the role played by monasticism in the social, economic and political changes of Late Antiquity in the eastern Mediterranean. In particular, it takes the Roman province of Syria as its primary arena, and argues that monasteries were more active in effecting social change in this region from the fourth to the seventh .centuries than has been previously supposed. In arguing for such a role, a theoretical deco~struction of the nature of archaeological research in Syria is carried out, and the reasons why the material culture of that region has been consistently left out of wider intellectual debates are demonstrated. Instead of monastic institutions being regarded as essentially separate from broader changes affecting the :nay rural society was organised, a more varied, dynamic model is proposed. Running contrary to many general commentaries on the late empire, which assert that the eastern Mediterranean maintained a consistent and successful taxation base, it is argued instead that more complex, localised methods of socio-economic control can be recognised archaeologically. Instead of there being a lack of social transformation until the seventh or eighth centuries in the eastern Mediterranean, it can be suggested that some areas in fact witnessed a shift from a predominantly tax-based economy to one where tribute was given to rural institutions as early as the fifth century. By examining both the internal morphology of monastic sites as well as their broader relationship with topography and surrounding settlement patterns, a case can be made that monasteries were at the forefront of this shift. A landscape approach is adopted in order to scrutinise this model, using an archaeological data set from the limestone massif of northwest Syria. Three specific case studies are then used to contextualise these broad conclusions. This thesis brings together information from a number of previous surveys in the. region throughout the twentieth century, with results obtained through my own fieldwork undertaken in 2003 and 2004.

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20

Caner, Daniel. "Wandering, begging monks : spiritual authority and the promotion of monasticism in late antiquity /." Berkeley : Calif. : University of California Press, 2002. http://catalogue.bnf.fr/ark:/12148/cb38942680g.

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Diss.--Berkeley--University of California.
Contient : "Acknowledgments -- Abbreviations -- Introduction -- Wandering in the Desert and the Virtues of Manual Labor -- Xeniteia in the Desert -- Stories of the Wandering Pioneers -- Settling the Desert -- Wandering in Dejection and the Solace of Manual Labor -- Wandering and Sustenance in the Desert -- Wandering and Communal Stability in the Desert -- Apostolic Wanderers of Third-Century Syria -- An Apostolic Paradigm for Ascetic Wanderers: The Acts of Thomas -- A Manual for Apostolic Wanderers: Pseudo-Clement's Letters to Virgins -- The Continuing Influence of the Apostolic Paradigm -- In Support of "People Who Pray": Apostolic Monasticism and the Messalian Controversy -- The Evolution of the Messalian Profile -- Toward a Broader Definition of the Messalian Controversy -- Conflicting Assumptions of Orthodox Monastic Practice in the East -- Conflicting Assumptions of Orthodox Monastic Practice in the West -- Apostle and Heretic: The Controversial Career of Alexander the Sleepless -- Alexander the Apostolic Man -- Alexander the Heretic -- Spiritual Authority and the Messalian Controversy -- Hypocrites and Pseudomonks: Beggars, Bishops, and Ascetic Teachers in Cities of the Early Fifth Century -- Beggars at the Gates -- John Chrysostom and the Christmongers of Constantinople -- Nilus and the Ascetic Parasites of Ancyra -- John Chrysostom and the Monks of Constantinople -- Monastic Patronage and Social Mobility -- Monastic Patronage and the Two Churches of Constantinople -- Dalmatius and Ascetic Enthusiasts in the Downfall of Nestorius -- Eutyches and the Circumcellions of Constantinople -- Toward a New Era in Church and Monastic Relations -- Epilogue -- App The Life of Alexander Akoimetos -- Select Bibliography -- Index" Bibliogr. p. 281-309. Index.

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21

Krawiec, Rebecca. "Shenoute and the women of the White monastery : Egyptian monasticism in late antiquity /." Oxford : Oxford university press, 2002. http://catalogue.bnf.fr/ark:/12148/cb38953705f.

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22

McNally, Jeanne Margaret. "Advice and consent in the governance of institutes of consecrated life." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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23

Sali, Alyssa Lynne. "A monastic mission Pope Gregory the Great's vision for the mission to Kent /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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24

Krausmueller, Dirk. "Saints' lives and typika : the Constantinopolitan monastery of Panagiou in the eleventh century." Thesis, Queen's University Belfast, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343031.

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25

Ewing, Hannah E. "A “Truly Unmonastic Way of Life”: Byzantine Critiques of Monasticism in the Twelfth Century." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1397653075.

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26

Roosa, Jacob Bradley. "Sound and Silence in the Forge: Work, Space, and Communication in Early Cistercian Monasticism." Oberlin College Honors Theses / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1495920988480644.

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27

Buglione, Stanley L. "The importance of spiritual apprenticeship in early Christian monasticism living relationship versus written rule /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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28

Persoon, Joachim Gregor. "Central Ethiopian monasticism, 1974-1991 : the survival of an ancient institution in a changing world." Thesis, SOAS, University of London, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406214.

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This dissertation is based on field research involving visits to approximately 100 Monasteries in Ethiopia Israel and Eritrea and numerous interviews. Consequently it stresses the importance of lived experience, post-modem, interactive and contingent reasoning is used with a focus on local variations, and metaphors relating to consciousness and treating culture as a process. Symbolic interactionism and the agency structure relationship are applied in terms of Bourdieu's concern for habitus and field. This integrates human activity into a singular conceptual movement a structural theory of practice connecting action to culture, structure, and power. A comprehensive view is formed by linking spirituality and mysticism with social and political processes, exploring the intriguing middle ground of integration between cultural practice and faith in which the discourses of indigenous religious belief arise and are contested. A post-modem sense of wonder for the Ethiopian tradition avoids the disenchantment of mechanistic reductionism. A special concern for somatic experience, gender and alternative ways of conceptualising time and space give insight into the lived reality of the monastic tradition. Christian Orthodoxy tends to conceptualise itself as an unchanging entity. However, current thought undercuts static wholes through the notion of agency and practice by which the transient sense of a permanent systematic structure is constantly created anew emergent in performance. Two key symbols in Ethiopian Christianity help us to grasp the essential functions of Ethiopian monasticism in recreating faith structures: Sacred dance heightens the emotion of the believers, and holy water is a symbol of immediate contact with inexplicable divine power. As experiential frameworks, they exemplify the aspirations of the monastic life: a more intense experience of the vocation of all Christians to a transformed sacred life and personal regeneration. The `journey into selfhood' is a common theme of recent works on African studies. It is reflected in the search for perfection of monastic spirituality, in which paradoxically the self was formed and shaped through renouncing the self. Ethiopian monasticism's sacred self is followed through consecutive concentric circles of interaction, typifying the traditional Ethiopian conception of space. Examples from specific monasteries illustrate how this was experienced in practice The competitive hegemonic discourse of the revolution struggling for symbolic power opened up a space for a counter discourse of subversive resistance. In the interstices of the confrontation the monastic community suffered material impoverishment, but rediscovered both its potentially vitalising force in society and the transforming power of its spiritual technology. The function of monasticism revealed itself in the encounter with communism. Communism and monasticism are the antithesis of each other, each embodying utopian visions of the future: the one using political force whereas the other has an eschatological character. Monasticism became the `salt', which did not allow the world to absorb Christianity and subject it to itself, creating an alternative space of hope in the desolate landscape of totalitarian oppression. Mystic spirituality was central for challenging repressive structures of the self and society. Ethiopian monks are traditionally linked with the angels who guard the tabot, symbolising the unapproachable God, totally giving himself yet veiled by the brilliance of his light, representing the central `still point' in the circle of worldly action where understanding and being coincide. Monasticism's ability to manifest transcendence and alterity, were instrumental in empowering the community of faith and ensuring its survival.

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29

Lake, Stephen Marcer. "The influence of John Cassian on early continental and insular monasticism, to c. A.D. 817." Thesis, University of Cambridge, 1996. https://www.repository.cam.ac.uk/handle/1810/271975.

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30

Peterson, James M. "A comparative study of dismissal in the 1917 and 1983 Codes of canon law particular focus on facultative dismissal (Canon 696) in the revised law /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0695.

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31

Carragher, Michael. "The office of prior provincial in the proper law of the Order of Preachers." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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32

Hughes, Trevor David. "Odo of Tournai : scholar and holy man." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342631.

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33

Pestell, Tim. "An analysis of monastic foundation in East Anglia c.650-1200." Thesis, University of East Anglia, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311356.

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34

Holland, S. W. "An edition of the Admonitio ad Claustrales from Worcester Cathedral Manuscript Q.51." Thesis, Durham University, 1987. http://etheses.dur.ac.uk/946/.

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35

Pearce, C. P. "Monasticism without frontiers : the extended monastic community of the Abbot of Cluny in England and Wales." Thesis, University of Wales Trinity Saint David, 2017. http://repository.uwtsd.ac.uk/809/.

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Cluniac monasteries, so called because of their relationship to the abbot of Cluny in Burgundy, have been estimated to have numbered over seven hundred foundations at one time, distributed throughout France and in England, Wales, Scotland, Lombardy, and Spain. To date Cluniac studies have tended to concentrate on the abbey of Cluny, undoubtedly the fullest expression of Cluniac monasticism. Much work has been done on other individual Cluniac foundations but there has been little attempt to place the resulting information in the context of an organisational relationship between Cluniac monasteries and the abbot of Cluny, because this relationship is poorly understood. This thesis redresses this neglect by for the first time providing a model for this relationship whereby all Cluniac monks are said to have constituted an extended monastic community under the authority of the abbot of Cluny whose purpose was the transmission and maintenance of a distinctive monastic observance. This model was developed from a comprehensive examination of evidence of a variety of types, viewed from specific perspectives, relating to all the Cluniac foundations in England and Wales. This shows clear evidence of the involvement of centrally coordinated Cluniac administration in the regulation of these monasteries from the foundation process, the selection of their sites and their relationship with secular settlement and ecclesiastical and secular authority to provide optimal conditions for the following of a distinctly Cluniac monastic observance by their resident monks. It is argued on the basis of this model that future Cluniac research will be far more fruitful if it is reorientated towards the study of the extended Cluniac monastic community.

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36

Pedone, F. Stephen. "Ipso facto dismissal from a religious institute analysis of canon 694 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Field, John Graham. "Worshiping with angels : towards a deeper understanding of daily prayer in fourth-century Cappadocia." Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/30303.

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Fourth-century Cappadocia was a pivotal time and place for the Christian church. The purpose of this thesis is to examine the development of the daily office of prayer within that context. The comparative methodology of Anton Baumstark is examined in some detail, as is the proposal by Paul Bradshaw that liturgical scholars should adopt the hermeneutics of suspicion. Based on the latter, a methodology for the analysis of texts is derived from the socio-rhetorical exegesis of Vernon K. Robbins. The idea, formerly current, that the daily office derived from synagogue wor-ship, is examined in the light of modern scholarship and shown to be falla-cious. Other influences from Judaism and paganism are, however, found but these are seen to be at a fundamental level. A major movement in fourth-century Christianity was the development of mo-nasticism in which the Cappadocian Fathers, particularly Basil of Caesarea, played an important part. The out-dated belief that monasticism originated in the Egyptian desert, from where Basil adopted it, is examined in the light of re-cent scholarship and rejected. Instead, existing Anatolian monastic practice, and the influence of Basil’s sister Macrina must be acknowledged, with the consequence that the daily office of Cappadocian monastics is seen to have developed from domestic prayer. Two major texts from Basil are examined. His so called ‘Longer Rule’ provides a scheme of daily prayer times which has had major influence. His letter num-ber 207 has been seen as a description of an all-night vigil for a Cathedral congregation, but in-depth analysis shows that this is a monastic dawn service. Evening prayer, and in particular the lamp-lighting hymn known as Phōs Hilaron, is considered. Two distinct Christian lamp-lighting ceremonies are identified. Various proposed origins are examined with the conclusion that in the case of the Phōs Hilaron, a domestic origin is most likely. Finally, particular aspects of the Cappadocian Fathers’ theology of worship are examined, demonstrating a strong eschatological theme.

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Eby, Regan. "Aristocratic Sociability and Monastic Patronage in Eleventh- and Early-Twelfth Century Brittany." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104665.

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Thesis advisor: Robin Fleming
My dissertation examines the local and personal meanings of reformed Benedictine monastic networks as they developed in Brittany. Between c.1000–1120, Brittany, like Western Europe as a whole, saw an efflorescence of Benedictine monasticism, driven by aristocrats donating property to Benedictine abbeys, and in Brittany, by foundations of priories dependent on Benedictine abbeys located elsewhere. Recent historians have noted that patronage of particular abbeys tended to move through social networks, with families supporting the same abbeys over space and time, and lower aristocrats choosing to support the abbeys favored by their lords. I interrogate these patterns, placing the relationships that connected individual aristocrats with particular abbeys at the center of my study. I begin by analyzing the nature of Breton aristocrats’ relationships with each other, and then reconstruct the social contexts in which they interacted with Benedictine monks and nuns. I examine foundations of priories, at their inception and as they developed over time; monastic vocations, and property disputes. I argue that monastic patrons typically encountered the monks or nuns they chose to support in the context of significant affective relationships. Moreover, I argue that those relationships shaped patrons’ perceptions of the monks and nuns they supported, and the meanings they attached to their patronage. In doing so, I offer a methodological framework for uncovering some of the affective content of aristocrats’ relationships with each other and with monks and nuns, which is otherwise difficult to extract from the limited evidence preserved in monastic charters
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: History

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Panarelli, Francesco. "Dal Gargano alla Toscana il monachesimo riformato latino dei pulsanesi : secoli 12.-14 /." Roma : Istituto storico italiano per il Medio Evo, 1997. http://books.google.com/books?id=rHloAAAAMAAJ.

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Mann, Amy L. "Anis of Dolma Ling: Buddhist doctrine and social praxis through the monasticism of Tibetan nuns in exile." Scripps College, 2009. http://ccdl.libraries.claremont.edu/u?/stc,66.

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Sobreira, Victor Borges. "Epístolas e cultura política no reino de Carlos, o calvo: o abade Lupo de Ferrières (829 - 862)." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-11012018-175941/.

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A presente pesquisa tem como objetivo compreender o papel político dos abades no reino franco ao longo do governo de Carlos, o calvo, a partir das cartas escritas por Lupo de Ferrières durante mais de trinta anos. A escolha desse personagem e dessa fonte se justifica, primeiro, pela sua unicidade e pela importância que esse conjunto de cartas tem na historiografia. Nenhum historiador que aborde o período pode ignorar um texto tão rico em detalhes. Segundo, Lupo esteve envolvido nas principais questões do seu período: participou de batalhas na Aquitânia, negociou com os Bretões, serviu como representante real em Roma, envolveu-se no debate da predestinação em torno de Godescalco, foi autor de hagiografias e compilações jurídicas, além de ter se tornado uma referência no seu tempo em questões como gramática e astronomia. Diferentemente dos documentos prescritivos, como capitulários, concílios e regras monásticas, que constroem uma imagem do que era esperado dos abades, a leitura do epistolário de Lupo permitiu analisar suas ações concretas, assim como a imagem que ele quis deixar por meio de suas cartas. Essa abordagem não poderia ser feita sem antes analisar o contexto de produção e envio desses textos, como também os problemas em torno da escrita e seleção dos documentos que fazem parte dessa coleção. Afinal, o próprio fato de escrever uma carta era um ato político e para seu envio era necessário dispender muitos recursos. Dessa forma, a partir da análise conjunta da cultura epistolográfica e da cultura política do reino de Carlos, o calvo, pretende-se contribuir para uma melhor compreensão do papel do abade naquele período.
The aim of this research is to understand the political role of abbots in the Frankish kingdom during the reign of Charles, the Bald, through the analysis of letters written by Loup of Ferrières for more than thirty years. Loup and his letters were chosen for two main reasons. First, his epistolary is unique and really important in the development of historiography. This source cant be ignored by historians. Second, along his life, Loup was involved in the main problems of the period: he participated of battles in Aquitaine, negotiated with the British, went to Rome as a royal representative, wrote letters to Hincmar to discuss the ideas of Godschalk about predestination, was the author of hagiographies and juridical compilations and also became a famous scholar. Differently from the prescriptive sources like capitularies, councils and monastic rules that make an image of what was expected from an abbot, the analysis of Loup epistolary allows us not only to observe his real actions but also the image he wanted to leave for the future. This study couldt be done without studying the context of the production of these letters as well as how they were sent and the problems of writing and selecting these documents to be part of a collection. After all, writing letters was a political act and it envolved many resources to be sent. Therefore, analyzing the epistolographical and political culture of the reign of Charles, the Bald, we intend to contribute to a better comprehension of the role of the abbot in this period.

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Asfora, Wanessa Colares. "Apício: história da incorporação de um livro de cozinha na Alta Idade Média (séculos VIII e IX)." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-30042010-152820/.

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O célebre livro de cozinha atribuído ao romano de nome Apício (século I d.C., provavelmente) e intitulado De re coquinaria pela erudição moderna do século XIX, chegou até nós unicamente por meio de três manuscritos medievais datados dos séculos VIII e IX, dois deles provenientes dos mosteiros de Fulda e Tours. Dado importante, porém pouco explorado, tendo em vista que o receituário aparece muito mais associado às cozinhas da Roma Imperial do que aquelas da Idade Média. Partindo da hipótese de que a cópia dos manuscritos apicianos por homens da Alta Idade Média esteja ancorada a aspirações particulares ao momento dinâmico do Renascimento Carolíngio, esta tese procurou traçar o enquadramento sócio-cultural que explica a reprodução e a incorporação do receituário pelos homens e pelas cozinhas de alguns ambientes sociais do período. Para tanto, foi necessário investigar o pensamento altomedieval sobre a comida, a disponibilidade e o acesso ambiental e cultural aos ingredientes apicianos e os mecanismos que possibilitaram estabelecer um locus para a sua incorporação.
The famous cookery book assigned to a Roman called Apicius (probably 1st century AD) and entitled De coquinaria by 19th century modern scholarship have come down to us only through three manuscripts dated from 8th and 9th centuries, two of them written at the monasteries of Fulda and Tours. Important aspect, although little discussed. The recipe book is normally associated to Imperial Roman cuisine than to medieval one. Assuming that the copy of apician manuscripts by men of the Early Middle Ages is anchored in the aspirations of the dynamic Carolingian Renaissance, this thesis examined the socio-cultural framework that explains the reproduction and the incorporation of the recipe book by men and by cuisines related to certain social environments of that time. For this purpose, it was necessary to investigate early medieval thought about food, environmental and cultural availability and access to apician ingredients and, finally, the mechanism that made possible to establish a locus for its incorporation.

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Astrakharchik-Farrimond, Claire Marie. "Tradition and originality in early Russian Monasticism : the application of the Stoudite rule at the Kievan Caves Monastery." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621763.

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Nordyke, Robin. "The union of provinces in a religious institute the Congregation of the Sisters of Divine Providence, canon 581 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0673.

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Hoornstra, Mike. "They were not silent the history of how monastic leaders spread Christ from the Middle Ages through the Counter-reformation /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Wu, Chengquan. "Han mo Wei Jin Nan Bei chao dao jiao jie lü gui fan yan jiu /." Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://www.loc.gov/catdir/toc/chi0801/2008553894.html.

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Shea, Patrick T. "Exclaustration of religious in the new Code an analysis of canons 686-687 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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48

Graham, Joanne. "Canon 615 m̲o̲n̲a̲s̲t̲e̲r̲i̲u̲m̲ s̲u̲i̲ i̲u̲r̲i̲s̲ and the special vigilance of the diocesan bishop /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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49

Konowal, Jennifer A. "Narrating the Lives of Saints and Sinners in Samuel Barber’s Hermit Songs." Wittenberg University Honors Theses / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=wuhonors1469105065.

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Drayton, James M. "Pachomius as discovered in the worlds of fourth century Christian Egypt, Pachomian literature and Pachomian monasticism a figure of history or hagiography? /." Connect to full text, 2002. http://hdl.handle.net/2123/481.

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Thesis (M. Phil.)--University of Sydney, 2002.
Title from title screen (viewed Apr. 24, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.

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