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Dissertations / Theses on the topic 'Monastics'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Samson, William A. "The New Monastics and the Changing Face of American Evangelicalism." UKnowledge, 2016. http://uknowledge.uky.edu/sociology_etds/26.

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American Evangelicalism is, indeed, “embattled and thriving,” as Smith et. al. (1998) have suggested, thriving precisely because it has remained in an embattled state as it cyclically seeks to establish itself as a counter to the dominant culture. However, over the last 40 years American Evangelicalism has become ingrained in the dominant culture and a new group of young Evangelicals are establishing themselves as the counter to that culture and thus defining themselves against Evangelicalism itself. Employing Smith’s (1998) “sub-cultural identity” theory of religious strength while drawing on

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2

Sonam, Tenzin, and Tenzin Sonam. "Buddhism at Crossroads: A Case Study of Six Tibetan Buddhist Monks Navigating the Intersection of Buddhist Theology and Western Science." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/624305.

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Recent effort to teach Western science in the Tibetan Buddhist monasteries has drawn interest both within and outside the quarters of these monasteries. This novel and historic move of bringing Western science in a traditional monastic community began around year 2000 at the behest of His Holiness the Dalai Lama, the spiritual head of Tibetan Buddhism. Despite the novelty of this effort, the literature in science education about learners from non-Western communities suggests various "cognitive conflicts" experienced by these non-Western learners due to fundamental difference in the worldview o

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3

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 monaster

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4

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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5

Gazeau, Véronique. "Normannia monastica : Xe-XIIe siècle /." Caen : Publications du CRAHM, 2007. http://catalogue.bnf.fr/ark:/12148/cb411927769.

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Texte remanié de: Habilitation à diriger des recherches--Histoire--Paris 1, 2002. Titre de soutenance : Recherches sur l'histoire de la principauté normande, 911-1204.<br>Bibliogr. vol. 1, p. 411-446. Index. CRAHM = Centre de recherches archéologiques et historiques médiévales.

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6

Butterworth, Jenni. "Monastic sites and monastic estates in Somerset and Wiltshire in the Middle Ages : a regional approach." Thesis, University of Bristol, 1999. http://hdl.handle.net/1983/4026f808-dcec-454d-bd9b-5bc2fee815ad.

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7

Rowell, Rochelle L. "The archaeology of late monastic hospitality." Thesis, University of York, 2000. http://etheses.whiterose.ac.uk/14051/.

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This thesis examines the role of a distinctive group of monastic buildings, those constructed for the use of visitors, placing them in the distinctive cultural settings of the monastery and the surrounding secular landscape. It reconsiders the applicability of the inside/outside, secular/monastic dichotomy, which tends to imply restriction of access to the house, and examines human behaviour in and around visitors' structures, in the form of ritualized hospitality. It is thus concerned with the recursive relationships between monastic and secular cultures, and between individuals negotiating p

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8

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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9

Hosoe, Kristina Maria. "Regulae and Reform in Carolingian Monastic Hagiography." Thesis, Yale University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3580711.

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<p> This study seeks to discover what Carolingian monastic hagiography can tell us about monastic rules and customs in the late eighth and early ninth centuries, a time when a court-sponsored reform movement was shaking the foundations of traditional monastic practice. Reform legislation was trying to impose one rule—the Rule of Benedict—and one set of customs—written by the reformers—upon all monasteries of the realm, rejecting the other rules and customs by which monks had lived for centuries. Hagiography is one of the most important sources that monks produced to rev

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10

Schutte, Christoffel Hercules. "The relevance of the Benedictine, Franciscan, and Taizé Monastic Traditions for retreat within the Dutch Reformed Tradition: An epistemological reflection." Thesis, University of Pretoria, 2006. http://hdl.handle.net/2263/23853.

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The narrative research journey and pilgrimage into and epistemological reflection on the relevance of the Benedictine, Franciscan and Taizé monastic-mystic traditions (associative spirituality) for retreat within the Dutch Reformed tradition (disassociate spirituality) began because of a passion for, an interest in retreat and because of lack of research done on the subject. The research developed in story form as a participative active process of story development, interpretation, and reflection in which the researcher and the research subject as valued co-researchers (co-pilgrims) constructe

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11

Sama, Jose Marcos. "Narrative light : the design of a monastic retreat." Thesis, Massachusetts Institute of Technology, 1988. http://hdl.handle.net/1721.1/78992.

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Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 1988.<br>Includes bibliographical references (leaf 28).<br>This thesis is the design of a monastic retreat on Cumberland Island, off the coast of Georgia. The island serves as the source of the generative concept that organizes the sequence of spaces within the monastery. The thesis proposes that light possesses the capacity to reinforce the generative concept. This capacity might be called a narrative use of light in which light tells us of the intentions behind the concept. A narrative use of light is expressed

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12

Riedel, Christopher Tolin. "Monastic Reform and Lay Religion in Æthelwold's Winchester." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104635.

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Thesis advisor: Robin Fleming<br>Bishop Æthelwold of Winchester (d. 984) was a reformer of Anglo-Saxon monasticism, but he was also deeply concerned with the religion of ordinary English laypeople. Whether in his promulgation of the cult of saints, vast elaboration of the liturgy, or extensive rebuilding of Winchester’s churches, Æthelwold demonstrated an interest in the lay religion that has been consistently ignored by modern scholars who fixate on his monastic zeal. This concern for the laity is natural in the context of Æthelwold’s own interpretation of the English past, as his goal of an

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13

Heath, Diane Elizabeth. "The bestiary in Canterbury monastic culture, 1093-1360." Thesis, University of Kent, 2015. https://kar.kent.ac.uk/54872/.

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This thesis presents a new way of thinking about medieval bestiaries. It adopts a locational lens to examine the context and monastic re-fashionings of the medieval Latin prose bestiary in Canterbury from 1093-1360. It has examined the catalogue and codicological evidence concerning the monks’ patronage, ownership, reading and interpretation of these books. It has sought to discover how the bestiary articulated the Canterbury monks’ affective and self-reflective thought modes and interacted with their other beast literature and animal art. This thesis forms a significant contribution to knowle

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14

Greer, Sarah Louise. "Gandersheim and Quedlinburg, c. 852-1024 : the development of royal female monasteries in Saxony." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/10136.

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This thesis examines the relationships between royal convents and rulers in Saxony from 852 to 1024. The spate of female monasteries founded in Saxony in the ninth and tenth centuries, alongside the close relationships of major convents to the Ottonian dynasty, has led to Saxon female monasticism being described as unique. As such, Saxony's apparently peculiar experience has been used to make comparisons with other regions about the nature of female monasticism, commemoration and the role of women in early medieval societies. This thesis interrogates these ideas by tracking the development of

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15

Rudge, Lindsay. "Texts and contexts : women's dedicated life from Caesarius to Benedict." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/312.

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16

Driver, Steven David. "The reading of Egyptian monastic culture in John Cassian." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1995. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ28139.pdf.

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17

Casey, Barbara. "Monastic life in the ascetic writings of St. Basil." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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18

Karn, Nicholas. "Monastic letter-collections of the twelfth century in England." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270119.

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19

Waring, Judith Sarah. "Byzantine monastic libraries in the eleventh and twelfth centuries." Thesis, Queen's University Belfast, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287396.

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20

Driver, Steven D. "John Cassian and the reading of Egyptian monastic culture /." New York : Routledge, 2002. http://catalogue.bnf.fr/ark:/12148/cb39266490j.

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21

O'Donnell, Thomas Joseph. "Monastic literary culture and communities in England, 1066-1250." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1905660951&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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22

Ihnat, Kati. "Mary and the Jews in Anglo-Norman monastic culture." Thesis, Queen Mary, University of London, 2011. http://qmro.qmul.ac.uk/xmlui/handle/123456789/2404.

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Anglo-Norman England saw the development of two parallel and related phenomena: the growth of the cult of the Virgin Mary and increasing engagement with ideas about Jews and Judaism. This thesis looks at the ways in which Benedictine monks contributed to the fashioning of images of Jews in sources related to the Marian cult in the post-Conquest period, 1066-1154. Approaching monastic culture from an interdisciplinary perspective, it examines materials as diverse as sermons, liturgy, theological treatises, and art and architecture for the evolution of the Marian cult after the arrival of the No

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23

Townend, Peter. "The archaeology of the Monastic Order of the Gilbertines." Thesis, University of Sheffield, 2017. http://etheses.whiterose.ac.uk/20190/.

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The Order of St Gilbert of Sempringham was founded around 1130 and was notable both for its double houses, containing canons and nuns, and the claim of later historians that it was the only truly ‘English Order’. Rose Graham and Brian Golding have studied the history of the Gilbertines, however the archaeology of the order has never been comprehensively researched. Of the original 27 monastic houses, 13 have been destroyed or have had their original monastic plans obscured by later buildings. For the remaining 14 houses, there is good archaeological evidence surviving. Using this data, and esp

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24

Garrett, Philip. "Kōyasan's local domain : provincial monastic power in medieval Japan." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648703.

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25

Macdonald, A. C. "Women and the monastic life in late medieval Yorkshire." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390367.

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26

Oltean, Leonard-Daniel. "Devenir moine à Byzance. Coutumes sociales, règles monastiques et rituels liturgiques." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0012.

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La thèse est une approche multidisciplinaire des coutumes religieuses et sociales byzantines en lien avec l’entrée au monastère et la profession monastique. L’étude se propose de mieux expliquer certains aspects peu compris de l’histoire du rituel liturgique ou de l’histoire des pratiques sociales. Parmi eux, nous mentionnons la terminologie utilisée pour décrire les étapes de la vie monastique, l’origine du petit habit monastique, l’introduction de la tonsure dans les pratiques utilisées à l’entrée au monastère, le nombre et le nom des habits reçus le jour de la profession monastique, les règ

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27

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 authori

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28

Schmalor, Hermann-Josef. "Die westfälischen Stifts- und Klosterbibliotheken bis zur Säkularisation Ergebnisse einer Spurensuche hinsichtlich ihrer Bestände und inhaltlichen Ausrichtung /." Paderborn : Bonifatius, 2005. http://catalog.hathitrust.org/api/volumes/oclc/61218994.html.

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29

Hammerstrom, Erik Joseph. "The mysterious gate: daoist monastic liturgy in late imperial China." Thesis, University of Hawaii at Manoa, 2003. http://hdl.handle.net/10125/7102.

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In this thesis I argue that in order to understand Daoist monasticism we must understand their daily liturgy. As one of the few practices shared by members of a religious order spread over a large geographical area, the liturgy represents the most basic set of views and practices its members shared. As chanted text, liturgy also represents textual doctrine 'in action,' by examining the contents of that liturgy we gain greater insight into the nature of Daoist monasticism. I begin by reviewing the history of the Daoist monastic school known as the Quanzhen. In the second chapter I examine the s

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30

Gaweda, Ginny L. "The transition from monastic to secular medicine in medieval England /." Electronic version (PDF), 2007. http://dl.uncw.edu/etd/2007-2/gawedag/ginnygaweda.pdf.

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31

Kermeli, Eugenia. "The confiscation of monastic properties by Selim II, 1568-70." Thesis, University of Manchester, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.528525.

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This study deals with Selim II's confiscation of monastic properties at the end of the 16th century. The research is based firmans and huccets from monasteries on Mount Athos and Patmos as well as fetvas of the seyhu 'L-islam Ebu' s Su 'ud, dating from between 1569 and 1570. The purpose of this study is to show that, unlike previous confiscations by Ottoman Sultans, this was not a straightforward seizure of property, but ultimately a re-definition, to the benefit of the Ottoman Treasury, of an agreement between the monasteries and the Sultan. The immediate motive seems to have been the need to

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32

Porter, J. M. B. "Compelle Intrare : monastic reform movements in twelfth-century Northwestern Europe." Thesis, University of Nottingham, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339615.

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33

Choy, Renie S. "Intercessory prayer and the Carolingian monastic ideal, c. 750-820." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:cde5fa39-47a2-4851-b230-307bc93cac58.

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The establishment of a new concept of intercessory prayer, from an activity sought of the individual holy man to an occupation characterizing an entire monastic community, has recently received much attention; historians have shown that the function of intercession had become, by the Carolingian period, the pre-eminent feature of early medieval monasticism. The role of early medieval monasteries as powerhouses of prayer has encouraged scholarly attention along two particular areas of interest: intercession within the system of medieval patronage and gift exchange, and monastic ritual elaborati

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34

Rushton, Neil S. "Monastic charitable provision in later medieval England, c.1260-1540." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/272129.

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35

Howland, Scott Charles. "Ontological Ecology: The Created World in Early Christian Monastic Spirituality." University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1501073179289829.

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36

Lucas, Rory C. M. "The evolution of monastic liturgy in northern Britain before 1153." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/19942.

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This thesis proposes that Northumbrian monastic liturgy evolved in ways distinct from those of the rest of Britain, and traces its development through three markedly contrasting periods of its history. The first chapter is concerned with the origins of monastic life in Northumbria, up to the death of the Venerable Bede in 735. Taking as source material the historical works of Bede and other contemporary lives of the saints, specific references to liturgy and chant are analysed, with the purpose of determining the importance of liturgical music in the evangelization of Northumbria, the type and

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37

Hudson, Alison. "Æthelwold's circle, saints' cults, and monastic reform, c.956-1006." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669730.

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38

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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39

Martinson, Amanda M. "The monastic patronage of King Henry II in England, 1154-1189." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/470.

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40

Evan, Peter Daniel. "The necrology of Ælfwine's prayerbook and late Anglo-Saxon monastic culture." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609752.

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41

Martin, Daniel J. "The Chimerae of their Age:Twelfth Century Cistercian Engagement beyond Monastic Walls." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/pomona_theses/110.

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One of the great paradoxes of the medieval period is the Albigensian Crusade (1209-1225), in which monks of the Cistercian Order took an active and violent role in campaigning against the heretics of the Languedoc. Why, and how, did this order officially devoted to prayer and contemplation become one of the prime orchestrators of one of medieval Europe’s most gruesome affairs? This thesis seeks to answer that question, not by looking at the crusading Cistercians themselves, but at their predecessor Bernard of Clairvaux, who—I will argue—made the Albigensian Crusade possible by making it permis

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42

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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43

Mahood, Harriet. "The medieval monastic entrance complex in England : design, function and context." Thesis, University of Reading, 2017. http://centaur.reading.ac.uk/78073/.

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This thesis explores monastic definition and identity and how it was realised through the entrance complex of English Benedictine, Cluniac and Cistercian monasteries. This includes the main gatehouse, but also associated buildings such as guesthouses, hospitals and almshouses. It explores these buildings physically but also functionally and symbolically; questioning why these buildings were placed in this zone, and what this placement meant for the monastic institution. The approach taken is very broad and interdisciplinary and traces monasticism back to its roots in the fourth century, throug

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44

Sheridan, Patricia T. "Revelations in the Green Chapel: The Gawain-poet as Monastic Author." Ohio Dominican University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=odu1589217865593707.

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45

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 re

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46

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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47

Germain, Brice. "La communauté de Bose et l'œcuménisme." Thesis, Université de Lorraine, 2019. http://docnum.univ-lorraine.fr/ulprive/DDOC_T_2019_0283_GERMAIN.pdf.

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Enzo Bianchi, âgé de vingt-deux ans, s’engage le jour de la clôture du Concile Vatican II, à créer une voie nouvelle dans la longue tradition du monachisme chrétien. Il le rend vivant en le réinventant et en s’affranchissant de la raideur d’une vie religieuse. Il initie une communauté monastique située à Bose dans le Piémont italien. Sa fondation est originale car elle sort d’un cadre institutionnel et d’un confessionnalisme. Dès son origine, la communauté de Bose est mixte et œcuménique. Elle veut répondre à la prière sacerdotale de Jésus pour l’unité « Que tous soient Un » (Jn 17,21). Une dé

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48

Heale, Nicholas. "Religious and intellectual interests at St Edmunds Abbey at Bury and the nature of English Benedictinism, c1350-1450." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241338.

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49

Crostini, Barbara. "An eleventh-century liturgical homiliary : the Evergetis 'Katechetikon'." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243442.

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50

Oikonomou, Sophia. "The life of Ioannes Xenos : critical edition and commentary." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/the-life-of-ioannes-xenos--critical-edition-and-commentary(7aaa26f9-c478-45c7-be20-f47d5cff5eec).html.

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