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Journal articles on the topic 'Premonstratensian'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

HOONDERT, MARTIN J. M. "The ‘restoration’ of plainchant in the Premonstratensian Order." Plainsong and Medieval Music 18, no. 2 (September 10, 2009): 141–61. http://dx.doi.org/10.1017/s0961137109990040.

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ABSTRACTIn 1910 the Premonstratensian Order acquired its own Graduale. Soon after the publication of this Graduale doubts were expressed about its authenticity. Still, to this very day the Premonstratensians stand by their ‘own’ chant and use the 1910 Graduale. In this article, I reveal that the Graduale is not a reconstruction of Premonstratensian chant of the twelfth or thirteenth centuries and I also attempt to explain why the Premonstratensians undertook the quest for their ‘own authentic’ Premonstratensian chant.

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2

Clark, J. G. "The Premonstratensian Order in Late Medieval England." English Historical Review 118, no. 475 (February 1, 2003): 192–93. http://dx.doi.org/10.1093/ehr/118.475.192.

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Modráková, Renáta. "Knihovny ženských klášterů v pohusitském období." Acta Musei Nationalis Pragae – Historia litterarum 65, no. 3-4 (2020): 25–40. http://dx.doi.org/10.37520/amnpsc.2020.020.

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The libraries of Bohemian female monasteries were distinctive units with thematically diverse codices in both manuscript and printed form. This article focuses on their composition and possible transformation in the Post-Hussite period with an overlap to the 16th century. Five important nunneries of various orders have been chosen as models. These include St George’s Benedictine Convent at Prague Castle, the Premonstratensian Convent in Doksany, St Anne’s Dominican Convent in the Old Town of Prague, the Premonstratensian Convent in Chotěšov, the Convent of Poor Clares in Český Krumlov and the Convent of Poor Clares in Cheb. The composition and size of a particular library in the period under review depended on the economic, social and cultural situation of each convent. Liturgical books continued to be commissioned, but the number of devotional literature and mystical texts increased. Many monasteries also focused on ordering printed books. The primary aim of the article is to open the whole topic.

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McHardy, A. K. "The Premonstratensian Order in Late Medieval England (review)." Catholic Historical Review 90, no. 1 (2004): 112–14. http://dx.doi.org/10.1353/cat.2004.0028.

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5

Golding, Brian. "The Premonstratensian Order in Late Medieval England. Joseph A. Gribbin." Speculum 78, no. 4 (October 2003): 1304. http://dx.doi.org/10.1017/s0038713400100867.

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6

Clyne, Miriam. "Premonstratensian Settlement in the Czech Lands and Ireland, 1142-1250." Journal of Medieval Monastic Studies 7 (January 2018): 127–52. http://dx.doi.org/10.1484/j.jmms.5.116567.

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7

Wolbrink, Shelley Amiste. "Women in the Premonstratensian Order of Northwestern Germany, 1120-1250." Catholic Historical Review 89, no. 3 (2003): 387–408. http://dx.doi.org/10.1353/cat.2003.0181.

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8

Neel, Carol. "Philip of Harvengt and Anselm of Havelberg: The Premonstratensian Vision of Time." Church History 62, no. 4 (December 1993): 483–93. http://dx.doi.org/10.2307/3168073.

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During the past two decades, a spate of interpretive studies has addressed the spirituality of regular canons in the twelfth century. Caroline Bynum'sDocere Verbo et Exemplo, most notably, has established that there was a distinctive canonical perspective on medieval religious reform. In Bynum's work in particular, the works of two Augustinian canons of the Order of Prémontré, Anselm of Havelberg (d. 1158) and Philip of Harvengt (d. 1183), figure importantly. Both Anselm and Philip—the one a bishop on the Slavic frontier and the other abbot of a double community in Brabant—were prominent apologists for their order's place among a proliferation of new religious groups. But recent scholarship has so far suggested no particular community of ideas between these two eminent twelfth-century Premonstratensians. Nor, more generally, has the ideology and spirituality of canons of their order, founded in 1121 by the Belgian nobleman Norbert of Xanten, been set clearly apart in more than name from the thought and practice of other groups of contemporary Augustinians.

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9

Swanson, R. N. "Reviews of Books:The Premonstratensian Order in Late Medieval England Joseph A. Gribbin." American Historical Review 107, no. 1 (February 2002): 267. http://dx.doi.org/10.1086/532225.

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10

Pavlica, Lukáš. "Jan Fryček in the inventories of the Premonstratensian Monastery in Nová Říše." Musicologica Brunensia, no. 2 (2020): 41–67. http://dx.doi.org/10.5817/mb2020-2-3.

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11

Austin, David. "Paul Everson and David Stocker, Custodians of Continuity? The Premonstratensian Abbey at Barlings." Journal of Medieval Monastic Studies 2 (January 2013): 187–89. http://dx.doi.org/10.1484/j.jmms.1.103661.

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12

Gil-Mastalerczyk, Joanna. "Premonstratensian Convent Complex in the Polish Lands: Imbramowice in the Past and Today." IOP Conference Series: Materials Science and Engineering 603 (September 18, 2019): 052089. http://dx.doi.org/10.1088/1757-899x/603/5/052089.

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13

Paxton, Nicholas. "The Imperial Abbey at Farnborough, 1883–1920." Recusant History 28, no. 4 (October 2007): 575–92. http://dx.doi.org/10.1017/s0034193200011675.

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‘Those who establish religious foundations are very closely linked with the life their benefaction has made possible. Their influence takes from day to day its part in the life of the foundation.’ So wrote the pseudonymous Robert Sencourt in 1948 as the start of an article about the Empress Eugénie. This present article will explore the elements in Eugénie's character and past life which motivated her to make such an unusual foundation as a mausoleum-abbey at Farnborough, her establishment of its church and house, the relationship between her and its clergy, and the lives of the religious communities (first Premonstratensian, then Benedictine) that staffed the abbey from its foundation until her grand funeral there, which provides the climax of the article.

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14

Engelbrechtová, Jana. "Changing Conservative Thinking in a Jesuit University." Grotiana 40, no. 1 (December 12, 2019): 49–75. http://dx.doi.org/10.1163/18760759-04000002.

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This paper attempts to give a survey of the origin of the present collection of some forty works of Grotius in the present Scientific Library of Olomouc. After a short introduction about education in the Czech lands and especially in Olomouc, the present works of Grotius are discussed in connection with their origin. Most works were added to the collection due to the Josephine abolition of monasteries in the 1780s. Premonstratensian and Cistercian monasteries were the most important former possessors. A couple of Grotiana were donated by noblemen. A look is given to some course books that have been preserved. A complete list of all works of Grotius printed before 1800, present in the Scientific Library with an identification of their owners, is given in the annex.

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15

Fehér, Krisztina, and Balázs Halmos. "Remarks on the Proportions and Dimensions Used in the Design of the Medieval Church of Zsámbék." Periodica Polytechnica Architecture 50, no. 2 (November 28, 2019): 97–114. http://dx.doi.org/10.3311/ppar.14621.

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Since the 19th century, the church of Zsámbék was continuously a focus of scholars' interest. The present paper intends to research the church ruins with a new aspect. Using an accurate terrestrial laser scan survey, the geometry of the plan is analysed in order to find proportions among the dimensions. The main goal of the study is to gather information about the design logic of the first masters of the 13th-century Premonstratensian abbey. In addition, our goal was to detect contributions to the 13th-century construction history of the church, that cannot be found in archives of graphic sources. The latest archaeological excavation achieved excellent results concerning several crucial historical points; however, the periodization of the church is still not entirely clarified. From the 19th century, different scholars have proposed various hypotheses about this topic, without consensus.

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16

Freedman, Paul, and Damian Smith. "A Privilege of Pope Innocent III for the Premonstratensian House of Bellpuig de les Avellanes." Römische Historische Mitteilungen 1 (2014): 81–98. http://dx.doi.org/10.1553/rhm55s81.

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17

Pestell, Tim. "Custodians of Continuity? The Premonstratensian Abbey at Barlings and the Landscape of Ritual. By PaulEversonand DavidStocker." Archaeological Journal 170, no. 1 (January 2013): 317–18. http://dx.doi.org/10.1080/00665983.2013.11021024.

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18

Neel, Carol. "Man‘s Restoration: Robert of Auxerre and the Writing of History in the Early Thirteenth Century." Traditio 44 (1988): 253–74. http://dx.doi.org/10.1017/s0362152900007078.

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The historical work of the Premonstratensian canon Robert of Auxerre († 1211) was one of the most influential of medieval chronicles. Vincent of Beauvais († 1264) borrowed heavily from it inSpeculum historiale, the final section of his great encyclopedia. The content of the Auxerre chronicle, extant in its independent version in relatively few manuscripts, thus contributed to an essential element in the textual foundation of later medieval education. The shape of Robert's narrative, however, differed from that of Vincent's treatment of history. The canon of Auxerre wrote in an old genre and for a traditional end. His was the kind of monastic chronicle that had for centuries affirmed for Benedictine and reform congregations their connection to venerable tradition, and traced for them the workings of providence in time. Vincent's work, on the other hand, set the record of human experience alongside compendia about the divine and natural worlds. It thus represented the historiographical fulfillment of the thirteenth century's ambition to systematize knowledge.

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Brázdil, Rudolf, Tomá¸ Çernuş´k, and Ladislava Ŗezníćková. "Weather information in the diaries of the Premonstratensian Abbey at Hradisko, in the Czech Republic, 1693 - 1783." Weather 63, no. 7 (July 4, 2008): 201–7. http://dx.doi.org/10.1002/wea.264.

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20

Kirkham, Anne. "Saint Francis of Assisi’s Repair of the Church." Studies in Church History 44 (2008): 46–61. http://dx.doi.org/10.1017/s0424208400003478.

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A round 1230 Burchard of Ursperg, a Premonstratensian canon, writing about the Fourth Lateran Council (1215), reported that ‘with the world already growing old, two religious orders arose in the Church – whose youth is renewed like the eagle’s’. The success of the Franciscans in contributing to what Burchard saw as the renewal of the Church’s youth was simultaneously assisted and celebrated by documenting the life of the founder, Francis (1182–1226), in words and images soon after his death and throughout the thirteenth century. Within these representations, the pivotal event in securing Francis’s religious ‘conversion’ was his encounter with the decaying church of San Damiano outside Assisi. His association with the actual repair of churches in the written and pictorial accounts of his life was a potent allegorical image to signal the revival of the Church and the role of Francis and his followers in this. This essay focuses on how references to the repair of churches were used to call attention to the role of the Franciscans in the revival of the Church in the thirteenth century.

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21

Preiss, Pavel. "Domus nostra liliosa. Pastrix bona – magistra disciplinae. Marian Themes in the Frescoes of Franz Julius Lux in the Premonstratensian Convent in Chotěšóv." Acta Historiae Artium 50, no. 1 (December 1, 2009): 87–94. http://dx.doi.org/10.1556/ahista.50.2009.1.9.

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22

Calvo Portela, Juan Isaac. "San Norberto en algunas estampas flamencas del siglo XVII = Saint Norbert in some Flemish Engravings of the Seventeenth Century." Espacio Tiempo y Forma. Serie VII, Historia del Arte, no. 6 (December 7, 2018): 301. http://dx.doi.org/10.5944/etfvii.6.2018.20422.

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El interés de la historiografía artística española por las representaciones del santo de origen alemán, san Norberto, ha sido muy escaso. De ahí el interés de este artículo en el que abordamos el estudio de una serie de estampas de este santo, realizadas en Amberes a lo largo del siglo XVII. Como otros santos de medievales canonizados al calor del Concilio tridentino, se debido a que respondía al nuevo modelo de santidad defendido por la Iglesia: fue predicador de Amberes, fundador de una orden religiosa, defensor de la Eucaristía y se enfrentó al hereje Tanchelino. Todos ellos aspectos que vemos captados en estas estampas amberinas. También abordamos el papel crucial que tuvo el convento premostratense de San Miguel de Amberes, sobre todo gracias al abad Jan Chrisostomus van der Sterre que encargó muchas de ellas.The interest of the Spanish artistic historiography for the representations of the Saint of German origin, Saint Norbert, has been very scarce. Hence the interest of this article in which we address the study of a series of prints of this saint, made in Antwerp throughout the seventeenth century. Like other medieval saints canonized in the heat of the Tridentine Council, it was because he responded to the new model of sanctity defended by the Church: he was preacher of Antwerp, founder of a religious order, defender of the Eucharist and faced the heretic Tanchelino. All of them aspects that we see captured in these amberine prints. We also addressed the crucial role played by the Premonstratensian convent of San Miguel de Antwerp, especially thanks to the abbot Jan Chrisostomus van der Sterre, who commissioned many of them.

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23

Andrews, Frances. "By the Labour of their Hands? Religious Work and City Life in Thirteenth-Century Italy." Studies in Church History 37 (2002): 81–93. http://dx.doi.org/10.1017/s0424208400014662.

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In his Historia occidentalis, written in the 1220s after wide travels and varied experience, the Augustinian canon, bishop, and finally cardinal, Jacques de Vitry, described the recent and contemporary history of the West and in particular the many orders of both regular and secular persons in the Church, some of whom he had encountered in his journeying. He covered monks, canons, and secular religious, and it is an extensive list, including the Cistercians (male and female), the Carthusians, the Grandmontines, various hospital Orders, and new Orders such as the Valiscaulians, Trinitarians, Friars minor, Friars preacher, and the Humiliati of northern Italy. His text outlines the activities of the religious in these communities, giving us some sense of how such religious used their time. Manual labour was a long-established part of the regular life, and he naturally and frequently refers to it, the ‘labour of their hands’ of my title. Thus, according to Vitry, after daily chapter the Cistercians spent the rest of the day in manual labour, reading, and prayer; while the Valiscaulians had gardens, herbs, and orchards within their enclosure to which they went at set times ‘so that they might eat by the labour of their hands’, a direct allusion to Psalm 127.2: Thou shalt eat the labour of thine hands: happy shalt thou be and it shall be well with thee.’ Premonstratensian canons likewise went out at fixed times ‘ad labores manuum’, and he describes the Humiliati as keeping sluggishness at bay by assiduous reading, prayer, and manual labour, by which they lived for the most part (‘ex magna parte’). By contrast, the canons of Bologna (as he calls the early Friars preacher or Dominicans) spent their days listening to Scripture, preaching, and working to save the souls of sinners from the jaws of the Leviathan (Job 40.20) through learning, so that they might ‘shine like perpetual stars in eternity’.

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Běhalová, Štěpánka. "The Journey of the Spiritual Song Pozdvihni se duše z prachu [Raise, Thou Soul, Thyself from the Dust] from a Printed Broadside to a Hymn Book." Acta Musei Nationalis Pragae – Historia litterarum 62, no. 1-2 (2017): 58–64. http://dx.doi.org/10.1515/amnpsc-2017-0007.

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The article deals with the publication of the song for the Holy Mass with the incipit Pozdvihni se duše z prachu [Raise, Thou Soul, Thyself from the Dust] in the 19th century. The author of the text of this song is the Premonstratensian Eugen Karel Tupy, also known under the pseudonym Boleslav Jablonsky. This song for the Holy Mass is included in the current unified hymn book in the section of the Ordinary and common chants of the Mass as number 517. In the 19th century, the song was published in several types of printed media. Its earliest extant edition is a broadside from 1845, which was followed by similar editions from 1849 and 1850, 1854, 1855, 1859 and another two undated. In 1852, the author himself included it in the second edition of the prayer book Růže sionská [The Rose of Zion], although it is not part of the first edition from 1845. In the same year, the song was included in the hymn book Písně ke mši svaté pro školní mládež [Songs for the Holy Mass for School Children] and three years later in a hymn book from the same printing house Písně ke mši svaté, k úžitku osady Hostounské a Únětické [Songs for the Holy Mass to Be Used in the Settlements of Hostouň and Unětice] and in 1860 in the Zpěvník pro chrám, školu i dům [The Hymnal for Church, School and Home]. At that time, it also appeared in the contemporary Perla pravých křesťanů [A Pearl of True Christians], compiled by František Křenek and published in 1860, as well as in the prayer book Květinná malá zahrádka [A Small Flower Garden], published in the printing house of Alois Josef Landfras and his son in Jindřichův Hradec around 1860. The song was also included in Písně a modlitby pro studující katolickou mládež [Songs and Prayers for Young Catholic Students] by Blahorod Čap, who had the collection printed in Litomyšl in 1869. The penetration of the text of the song by a renowned poet and writer from broadsides to hymnals and prayer books provides interesting and rare evidence of the journey of an artificial song to the unified hymn book.

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25

Skrzydlewska, Beata. "The Convent of Premonstratensians in Imbramowice:." Biografistyka Pedagogiczna 5, no. 2 (December 15, 2020): 191–206. http://dx.doi.org/10.36578/bp.2020.05.28.

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During the several hundred years of its history, The Convent of Norbertine Sisters in Imbramowice has become a permanent part of Polish culture. A cloistered order, seemingly cut off from the outside world, is a place where a rich social culture is created. Educational activity was among many areas of the Norbertine sisters’ activity. The Norbertine nuns ran the Institute for girls from landed gentry many years before the partitions of Poland. Zofia Grothówna mentioned this many times in the convent chronicle. However, the institute was closed due to the repressions caused by the outbreak of the January Uprising in 1864. Many years later, Maria Nidecka, the abbess of the convent from 1897 to 1917, opened a so-called Non-resident School for Village Children. Her idea was continued by the abbess Anzelma Wiśnicka, thanks to whom the Household School for Girls was established. Its shape was influenced by the School of Household Works for Women, founded by Jadwiga Zamoyska in Kórnik near Poznań in 1882, and transferred to Kuźnice near Zakopane. The Household School for Girls in Imbramowice was officially opened on 15 November 1919 and was then named the Norbertine Girls Lower School of Agriculture, and from 1939 the Private Female Agricultural School of St. Norbert's Sisters in Imbramowice. The main goal of the Norbertine sisters when organising the school was to prepare Polish girls for a decent life in the independent Poland, reborn after many years of partitions. Unfortunately, with the advent of the Polish People's Republic, the school in Imbramowice was closed.

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26

Crosby, Everett U. "Joseph A. Gribbin. The Premonstratensian Order in Late Medieval England. (Studies in the History of Medieval Religion, Volume XVI.) Rochester, N.Y.: Boydell & Brewer. 2001. Pp. xviii, 283. $75.00. ISBN 0-85115-799-8." Albion 34, no. 2 (2002): 285–86. http://dx.doi.org/10.2307/4053714.

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Angulo Fuertes, Mª Teresa. "El monasterio premostratense de Santa María de La Vid durante los siglos XIV y XV: formas de explotación del dominio = The Premonstratensian Monastery of Santa María de La Vid during the Fourteenth and Fifteenth Centuries: Forms of Domain Management." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 27 (June 26, 2014): 109. http://dx.doi.org/10.5944/etfiii.27.2014.12638.

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28

Coppack, Glyn. "Paul Everson & David Stocker. Custodians of continuity: the Premonstratensian Abbey at Barlings and the landscape of ritual (Lincolnshire Archaeology and Heritage Reports 11). xxii+472 pages, 317 illustrations, 25 tables. 2011. Sleaford: Heritage Trust of Lincolnshire; 978-0-948639-61-6 paperback £ 25." Antiquity 86, no. 334 (December 2012): 1248–50. http://dx.doi.org/10.1017/s0003598x00048559.

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Semple, Sarah. "Custodians of Continuity? The Premonstratensian Abbey at Barlings and the Landscape of Ritual. By Paul Everson and David Stocker. Pp xxii +472, 315 b&w ills. Lincolnshire Archaeology and Heritage Reports no. 11, Heritage Trust of Lincolnshire, Sleaford, 2011. ISBN 9780948639616. £25 (pbk)." Antiquaries Journal 94 (April 23, 2014): 388–90. http://dx.doi.org/10.1017/s0003581514000092.

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30

Froese, Walter. "On Reforming the Reformed:A Study of the Religious Changes and the Premonstratensians in Saxony." Church History 54, no. 01 (March 1985): 20. http://dx.doi.org/10.2307/3165747.

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31

McDonald, Andrew. "Scoto-Norse Kings and the Reformed Religious Orders: Patterns of Monastic Patronage in Twelfth-Century Galloway and Argyll." Albion 27, no. 2 (1995): 187–219. http://dx.doi.org/10.2307/4051525.

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Raoul Glaber, the Burgundian monk and chronicler, noted in a famous passage in his Historiarum Libri Quinque how, about the year 1000, throughout the whole world, but most especially in Italy and Gaul, men began to reconstruct churches….It was as if the whole world were shaking itself free, shrugging off the burden of the past, and cladding itself everywhere in a white mantle of churches.Although Glaber was writing primarily of the Continent, the tide of religious revival that followed the coming of the millennium eventually lapped upon the shores of the most distant corners of Europe. In Scotland, the great age of church-building came a century later, and it was the twelfth century, rather than the eleventh, which was notable for the foundation of churches and monasteries on a large scale. Nevertheless, by 1200 Scotland, too, had been cloaked in a white mantle of new churches, made up of cathedrals, parish churches, and monasteries. It is the latter with which this essay will be principally concerned.The works of Professor Barrow are of the first importance for understanding the patterns of monastic patronage that brought the Benedictines, Cistercians, Augustinians, Premonstratensians, and other religious orders to Scottish soil, and for the contribution these orders made to the medieval kingdom of Scotland.

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Åsen, Per Arvid. "Medieval Monastery Gardens in Iceland and Norway." Religions 12, no. 5 (April 29, 2021): 317. http://dx.doi.org/10.3390/rel12050317.

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Gardening was an important part of the daily duties within several of the religious orders in Europe during the Middle Ages. The rule of Saint Benedict specified that the monastery should, if possible, contain a garden within itself, and before and above all things, special care should be taken of the sick, so that they may be served in very deed, as Christ himself. The cultivation of medicinal and utility plants was important to meet the material needs of the monastic institutions, but no physical garden has yet been found and excavated in either Scandinavia or Iceland. The Cistercians were particularly well known for being pioneer gardeners, but other orders like the Benedictines and Augustinians also practised gardening. The monasteries and nunneries operating in Iceland during medieval times are assumed to have belonged to either the Augustinian or the Benedictine orders. In Norway, some of the orders were the Dominicans, Fransiscans, Premonstratensians and Knights Hospitallers. Based on botanical investigations at all the Icelandic and Norwegian monastery sites, it is concluded that many of the plants found may have a medieval past as medicinal and utility plants and, with all the evidence combined, they were most probably cultivated in monastery gardens.

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Briks, Piotr Mieszko. "Christian Worship at the Tomb of the Prophet Samuel on Mount Joy." Biblical Annals 11, no. 3 (July 16, 2021): 519–46. http://dx.doi.org/10.31743/biban.12323.

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One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.

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Edwards, A. S. G. "The Friars' Libraries. (Corpus of British Medieval Library Catalogues 1). K. W. HumphreysThe Libraries of the Cistercians, Gilbertines and Premonstratensians. (Corpus of British Medieval Library Catalogues 3). David N. BellPrivate Libraries in Renaissance England: A Collection and Catalogue of Tudor and Early Stuart Book-Lists. Vols. 1-2. R. J. Fehrenbach , E. S. Leedham-GreenReconstructing a Medieval Library. Fragments from Lambach. Robert G. Babcock." Papers of the Bibliographical Society of America 87, no. 4 (December 1993): 518–21. http://dx.doi.org/10.1086/pbsa.87.4.24304810.

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35

Mączyński, Maciej. "O łacińskich zapożyczeniach prawnych w XVII-wiecznych statutach premonstrateńskich." ANNALES UNIVERSITATIS PAEDAGOGICAE CRACOVIENSIS. STUDIA LINGUISTICA, no. 12 (November 18, 2019). http://dx.doi.org/10.24917/20831765.12.19.

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Rossignol, Sébastien. "Visualizing Reading Practices in the Late Middle Ages: Images in a Book of Hours Held at Memorial University." Florilegium, September 8, 2021, e34008. http://dx.doi.org/10.3138/flor-34.008.

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Abstract:

This article studies the images and the Latin and French texts in a Book of Hours of Premonstratensian Use held at Memorial University Libraries. While the Annunciation scene in Books of Hours has been the subject of numerous studies, the Pentecost scene representing Mary reading to the Apostles has received limited attention in research. The article assesses the meaning of these images and their possible connection to reading practices in late medieval Europe.

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"Joseph A. Gribbin. The Premonstratensian Order in Late Medieval England. (Studies in the History of Medieval Religion, number 16.) Rochester, N.Y.: Boydell & Brewer. 2001. Pp. xviii, 283. $75.00." American Historical Review, February 2002. http://dx.doi.org/10.1086/ahr/107.1.267.

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