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1
Bowden, Caroline M. K. „The Abbess and Mrs. Brown: Lady Mary Knatchbull and Royalist Politics in Flanders in the late 1650s“. Recusant History 24, Nr. 3 (Mai 1999): 288–308. http://dx.doi.org/10.1017/s0034193200002521.
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The letters of Mary Knatchbull, abbess of the English Benedictine Convent in Ghent between 1650 and her death in 1696, are of considerable interest. They reveal a woman operating with significant influence in two discrete spheres: the enclosed cloister and the royalist court in exile. This article will consider briefly the religious career of Mary Knatchbull and her importance to the Benedictines of Ghent, before examining in detail her part in the restoration of Charles II. It examines the unexpressed dichotomy of seemingly irreconcilable rôles performed by a member of an enclosed Order who on the one hand, in fulfilling her vows, was submissive and obedient, and yet on the other, was able to communicate with senior royalist advisers confidently and involve herself in the strategic planning of the campaign for the return of Charles II to England. As abbess, Mary Knatchbull led her community effectively at a difficult time. Under her leadership the convent survived an expensive building programme, established a successful new house and maintained high standards of practice in the religious life of the convent. From conventual records, it is clear that she was considered one of the outstanding abbesses of the seventeenth century in the English Benedictine community. Her correspondence with the royalists ministers in exile shows her opinions were taken seriously. She was regarded as a competent organiser and she had extensive links covering Flanders, France and England that kept her in touch with developments of interest to the king. Hitherto her life has been little known and published writing has been largely devoted to her rôle as an abbess. Mary Knatchbull’s life challenges categorisation and shows the importance of flexibility of approach to understanding the rôle of women in the early modern period.
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Saurin de la Iglesia, María Rosa. „Un corresponsal del P. Feijoo: Joaquín Saurin Robles“. Cuadernos de Estudios del Siglo XVIII, Nr. 28 (07.12.2018): 311. http://dx.doi.org/10.17811/cesxviii.28.2018.311-342.
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RESUMENLa afable respuesta del P. Feijoo a un joven admirador, en 1750, da pie para esbozar la personalidad del destinatario, aristócrata murciano que había encontrado en el benedictino una guía intelectual. Todo en su evolución sucesiva —ya fuera como Regidor de su ciudad natal o en sus actividades de anticuario, editor de textos raros y en trance de ser olvidados, dramaturgo o miembro de la Sociedad Económica de Amigos del País—, prueba su adhesión a la estrategia sugerida por Feijoo para que España, superando su marginalidad, lograse incorporarse a las Luces ya esparcidas por Europa.PALABRAS CLAVEFeijoo, Ilustración, Saurin, Murcia. TITLEA correspondent of Father Feijoo: Joaquín Saurin RoblesABSTRACTIn 1750, the kind answer from P. Feijoo to a young admirer, allows for the sketching out of the recipient’s personality, an aristocrat from Murcia, who would have found an intellectual guide in this Benedictine figure. Everything in the development of this personal history whether as councilor of his native city, or in his activities as an antiquarian scholar, editor of rare texts or, in the process of being forgotten, as a playwright or member of Sociedad Económica de Amigos del País, proves his support to the strategy adopted by Feijoo in which Spain, surpassing its marginality, could join the Enlightenment which had already spread throughout Europe.KEY WORDSFeijoo, Enlightenment, Saurin, Murcia.
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Truran, Margaret. „‘Though an enclosed nun you have not an enclosed mind’: Dame Laurentia McLachlan of Stanbrook Abbey“. Downside Review 140, Nr. 1 (Januar 2022): 33–56. http://dx.doi.org/10.1177/00125806221074976.
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George Bernard Shaw’s insight pays tribute to the remarkable human and spiritual development of Dame Laurentia McLachlan. An enclosed nun since the age of 18, she acquired a breadth of mind and heart that enabled her to touch the lives of many. This article examines afresh her influence as a Benedictine nun and abbess, her pioneering work on Gregorian chant for the liturgy, and the friendship she offered to all she encountered. In the context, light is shed on the history of Stanbrook Abbey, including the ill-founded rumour in the 1880s that Stanbrook intended to leave the English Benedictine Congregation. Belief in prayer and miracles is a recurring theme in Shaw’s correspondence with Dame Laurentia; new material about his friendship with the boxing champion, Gene Tunney, and the miraculous response to prayer that saved the life of Tunney’s wife, brings further light to bear on this.
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Moens, Sara. „Twelfth-century Epistolary Language of Friendship Reconsidered. The Case of Guibert of Gembloux“. Revue belge de philologie et d'histoire 88, Nr. 4 (2010): 983–1017. http://dx.doi.org/10.3406/rbph.2010.9579.
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Historians regard the twelfth century as the golden age of friendship. Nevertheless, the correct interpretation of this culture of friendship and its literary manifestations is under debate. Researchers into the amicitia debate increasingly rely on the “ network approach”, which is centered on the use of the language of friendship. In the present article, this quantitative approach is applied to a late twelfth-century collection of letters by a Benedictine monk, Guibert of Gembloux, and is complemented by a close reading of four case studies. Guibert’s correspondence attests to a spiritual interpretation of friendship that can function as an identifying discourse within a horizontal network among a monastic elite.
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Hansen, Curtis J. „A brief biography of Wolfgang Wolf and typification of the plant names he published“. Journal of the Botanical Research Institute of Texas 11, Nr. 1 (24.07.2017): 103–16. http://dx.doi.org/10.17348/jbrit.v11.i1.1142.
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Wolfgang Wolf (1872–1950) was a German-born Benedictine monk and self-taught botanist who lived and worked at the St. Bernard Abbey in Cullman, Alabama, U.S.A. Wolf studied and documented the plant life of the north central region of the state, amassed a personal herbarium of thousands of sheets and became particularly expert in the genera Talinum and Erythronium. A brief biography of Wolf is presented, highlighting his little-known correspondences between many prominent botanists during the first half of the twentieth century. Typification of the nine names he published then follows, including the designation of four type specimens.
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Newman, Barbara. „Flaws in the Golden Bowl: Gender and Spiritual Formation in the Twelfth Century“. Traditio 45 (1990): 111–46. http://dx.doi.org/10.1017/s0362152900012708.
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In the early 1130s Peter Abelard received three letters from Heloise, once his mistress and wife, now his sister and daughter in religion. The first two were so traumatic that he must have thought twice before scanning the third, in which Heloise resolutely turned from the subject of tragic love to the minutiae of monastic observance. For modern readers the correspondence may lapse from titillation into tedium with this epistle. But Abelard was no doubt immensely relieved. Laying aside her griefs, Heloise now wrote to him as abbess to abbot, asking only two things: a treatise explaining ‘how the order of nuns began,’ and a monastic rule suitable for her nuns at the Paraclete. Although they were already observing the Benedictine Rule, she complained that as this rule ‘was clearly written for men alone, it can only be fully obeyed by men,’ because it is not fair to lay ‘the same yoke of monastic ordinance on the weaker sex as on the stronger.’ Heloise went on to specify several concrete areas of concern, such as the use of meat and wine, the dangers of hospitality, the practice of manual labor, and the liturgical role assigned to the abbot. To underline her point, she even observed that the regulation underwear prescribed in the Benedictine Rule was not suitable for women, because ‘the monthly purging of their superfluous humours must avoid such things.’
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Marder, Michael. „The Ecological Literacies of St. Hildegard of Bingen“. Philosophies 6, Nr. 4 (29.11.2021): 98. http://dx.doi.org/10.3390/philosophies6040098.
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Literacy is, literally, a question not of education but of the letter. More than that, it is the question of the letter in the two senses the word has in English: as a symbol of the alphabet and a piece of correspondence. It is my hypothesis that ecological literacies may learn a great deal from the literalization, or even the hyper-literalization, of the letter and that they may do so by turning to the corpus of twelfth-century Benedictine abbess, polymath, and mystic St. Hildegard of Bingen. After all, Hildegard, who was exquisitely attuned to the vegetal world, which was at the core of her theological and scientific endeavors, corresponded through letters with the leading personalities of her times and also invented a language, called lingua ignota (the unknown language) replete with ignotas litteras (the unknown letters). Who better than her can spell out the senses of ecological literacy?
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Ilina, Anastasiia A. „Alcuin and his role in the preparation of the Benedictine reform in the Frankish kingdom“. Vestnik of Kostroma State University 29, Nr. 2 (12.10.2023): 51–56. http://dx.doi.org/10.34216/1998-0817-2023-29-2-51-56.
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The article addresses the issue of the degree and form of Alcuin’s participation in the preparation of the so-called Benedictine reform in the Frankish state. This reform, apparently, was caused by secularisation and the insufficient level of education of monastics at that time. Based on the analysis of Alcuin’s works devoted to the topic of improving discipline, correcting morals and raising the level of education of monks (“General Exhortationˮ, “Letter on the Study of Sciencesˮ, letters), the author of the article looks for parallels with the “monasticˮ policy pursued by Charlemagne and tries to identify the degree Alcuin’s influence on the transformations being carried out at that moment in the monasteries – both through official documents, and through unofficial correspondence, and through his own deeds. The article proves that Alcuin, in his recommendations to the monks, referred to the early ascetic tradition, not only to the Rule of Benedict, but also to the writings of John Cassian the Roman. As a result, the author comes to the conclusion that Alcuin could contribute to the popularisation of the Rule of Benedict in the monasteries, as well as to increase the level of piety and education of the monks through the creation of their own schools, and through the stimulation of rewriting books, and through spiritual mentorship, manifested in his letters.
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De Toni, Francesco. „Expressing friendship in letters: Conventionality and sincerity in the multilingual correspondence of nineteenth-century Catholic churchmen“. Multilingua 39, Nr. 1 (28.01.2020): 33–58. http://dx.doi.org/10.1515/multi-2018-0133.
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AbstractThe relationship between the polite and conventional nature of friendly language and the sincerity of the writer’s feelings is a central topic in linguistic and historical research on friendship in epistolary communication. This relationship can be understood in the context of the emotional values and conventionalised emotional practices that characterise the writer’s emotional community.The language of friendship has a significant role in the history of letter writing in religious communities. However, epistolary and emotional practices among religious groups in the modern era remain a rather unexplored filed of research. In this regard, the nineteenth century is of particular interest, as it saw the consolidation of sincerity as a central notion in European standards of letter writing.Bringing together historical pragmatics and the history of emotions, this paper describes the forms and functions of sincerity in the negotiation of friendships between nineteenth-century Catholic churchmen. The article analyses a corpus of letters in Italian and Spanish from the multilingual correspondence of European Benedictine missionaries in Australia between the 1850s and the 1890s. The results of the analysis show that sincerity and emotional self-disclosure, while dependent on the pragmatic conventions of letter writing, belonged to cross-linguistic cultural scripts typical of religious communities.
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MURPHY, EMILIE K. M. „LANGUAGE AND POWER IN AN ENGLISH CONVENT IN EXILE, c. 1621 – c. 1631“. Historical Journal 62, Nr. 1 (14.02.2018): 101–25. http://dx.doi.org/10.1017/s0018246x17000437.
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AbstractScholarship on transnational encounter has predominantly focused on men's cross-cultural interactions. This article breaks new ground by exploring women's roles in similar forms of linguistic and power negotiation within the context of English convents founded in Europe during the seventeenth century. Moreover, recent scholarship on English convents has so far remained silent on the question of how these women negotiated the language barriers that many of them faced. This article proposes an answer by examining the correspondence sent in the 1620s from the English Benedictine convent in Brussels. These letters reveal the changing ways in which English nuns relied on both male and female translators to communicate. In so doing, this article expands existing scholarly understanding of epistolary and literary culture by exploring the authorial strategies employed in the convent, which afforded the nuns a sense of authority over their texts. The letters were vital avenues for the women to express dissent, and raise concerns over the way their community was governed. Finally, despite being enclosed institutions, English convents in exile were not monoglot spaces but porous sites of multi-lingual encounter.
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Allison, Antony F. „Richard Smith’s Gallican Backers and Jesuit Opponents. Part III: The Continuation of the Controversy 1631–c. 1643“. Recusant History 20, Nr. 2 (Oktober 1990): 164–206. http://dx.doi.org/10.1017/s0034193200005343.
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When he arrived in France in the summer of 1631 Smith began to give all the help he could to the French writers who had taken up his cause. In doing so he put himself in a very delicate position as a member of Richelieu’s household for he was exacerbating the dissensions in the French Church that the Cardinal was intent upon healing because they posed a threat to national unity. Moreover, the writer to whom Smith chiefly looked for support, the Abbé de Saint-Cyran, was soon to become, for reasons partly political and partly doctrinal, the object of Richelieu’s implacable hostility. Smith had to proceed with great caution if he were not to lose the extraordinary advantages that the Cardinal’s patronage brought him. I propose now to follow the controversy as it developed in France during the 1630s, illustrating Smith’s rôle in it mainly from his private correspondence preserved among the papers of the English secular clergy in the archives of the Archdiocese of Westminster. The dossier is far from complete but enough has survived to allow us to trace with reasonable clarity moves that would otherwise have been totally obscure. The greater part of it consists of letters from Smith to the clergy’s Agent at Rome, Peter Fitton, between 1631 and 1634 (after which there is a gap in this series), and from Smith to the Secretary of the clergy in London, John Southcote, from 1631 until the latter’s death in 1637. There are also a number of letters from Southcote to Smith and to Fitton between 1631 and 1637, and a few to Smith from other members of the clergy, in particular Anthony Champney, formerly Vice-President of the English College at Douai and now chaplain to the English Benedictine nuns at Brussels. After 1637 the correspondence still extant becomes very sparse.
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WALKER, CLAIRE. „PRAYER, PATRONAGE, AND POLITICAL CONSPIRACY: ENGLISH NUNS AND THE RESTORATION“. Historical Journal 43, Nr. 1 (März 2000): 1–23. http://dx.doi.org/10.1017/s0018246x99008882.
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Restoration historiography has so far remained silent regarding the alliance between the exiled royalists and the recusant religious houses in the Low Countries. This article examines the assistance provided to the royalist cause by Abbess Mary Knatchbull of the English Benedictine cloister at Ghent. The correspondence of Charles's leading advisers, most notably Sir Edward Hyde, reveals the extent to which the conspirators relied upon the nuns' mail service to communicate with their supporters in England and abroad, and upon the abbess's ability to obtain funds from local financiers. While the nuns were not central players in the conspiracies of the late 1650s, their activities reveal the royalists' dependency upon the networks established by Catholic exiles. The article also explores Mary Knatchbull's motives for devoting so much of her community's temporal and spiritual resources to the royalist cause. The rewards she sought from the king after 1660 suggest that she had a definite religious and political agenda which aimed ultimately at Catholic toleration. Therefore the article raises several important issues about Charles II's and his ministers' links with English Catholics and, in particular, it points to the important role of women in the hitherto masculine territory of royalist conspiracy and politics.
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González Santos, Javier. „Contribución del Padre Feijoo a la fábrica de la nueva iglesia del monasterio de San Julián de Samos (Lugo): un capítulo documentado de la historia de la arquitectura y de la edición de libros en España“. Cuadernos de Estudios Gallegos 64, Nr. 130 (28.09.2017): 313. http://dx.doi.org/10.3989/ceg.2017.130.09.
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La conclusión del monumental templo monasterial de San Julián de Samos (Lugo) en 1748 fue posible gracias a la cesión de los derechos de impresión y reimpresión y los beneficios de la venta de los seis primeros tomos del Theatro Crítico Universal (1726, 1728, 1729, 1730, 1733 y 1734) y de la Ilustración apologética (1729) que en 1734 el padre Benito Jerónimo Feijoo (1676-1764) hizo a la que había sido la casa de su noviciado y profesión religiosa (1690 y 1692). El dato era conocido de la erudición, pues ya dio noticias el padre fray Martín Sarmiento, amigo y corresponsal de Feijoo además de cronista de la orden benedictina, en un informe manuscrito de 1743 (publicado en 1879), y fray Eladio de Nóboa (1765) y, a partir de ellos, se ha venido repitiendo, aunque sin convicción. Publicamos ahora ese documento de 1734 y, a su vista y de la obra literaria del padre Feijoo, hacemos algunas observaciones sobre la fábrica barroca del monasterio de Samos.
[gl] A conclusión do monumental templo mosteiral de San Xulián de Samos (Lugo) en 1748 foi posible grazas á cesión dos dereitos de impresión e reimpresión e os beneficios da venda dos seis primeiros tomos do Theatro Crítico Universal (1726, 1728, 1729, 1730, 1733 y 1734) e da Ilustración apologética (1729) que en 1734 o padre Benito Jerónimo Feijoo (1676-1764) fixo á que fora a casa do seu noviciado e profesión relixiosa (1690 y 1692). O dato era coñecido da erudición, pois xa dera noticias o padre frei Martín Sarmiento, amigo e correspondente de Feijoo, ademais de cronista da orden benedictina, nun informe manuscrito de 1743 (publicado en 1879), e frei Eladio de Nóboa (1765) e, a partir deles, veuse repetindo, aínda que sen convición. Publicamos agora ese documento de 1734 e, á súa vista e da obra literaria do padre Feijoo, facemos algunhas observacións sobre a fábrica barroca do mosteiro de Samos.
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Vandeweyer, Luc. „Verschaeve schrijft paus Benedictus XV in naam van de Frontbeweging. De getuigenis in de schrijfboeken van Leo Dumoulin“. WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 67, Nr. 3 (01.01.2008): 236–53. http://dx.doi.org/10.21825/wt.v67i3.12493.
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De Vlaamse priester Leo Dumoulin (1890-1942) begon in de vroege zomer van 1927 met het noteren van waarnemingen, bevindingen en neerslagen van gesprekken die hij voerde. Hij hield deze kroniek vol tot in het midden van de jaren dertig. Zijn notities worden afgewisseld met ingeplakte brieven van zijn correspondenten en met knipsels, vaak van artikels die hij zelf had geschreven in Vlaams-nationalistische bladen. De twee schriftjes kwamen terecht in de benedictijnenabdij van Steenbrugge en uiteindelijk in het ADVN waar ze toegankelijk werden gemaakt voor onderzoekers.Om de inhoudelijke rijkdom te illustreren, werd gekozen voor de reproductie van een fragment dat handelt over de brief die de Vlaamse frontbeweging tijdens de Eerste Wereldoorlog stuurde aan paus Benedictus XV met de bedoeling de invloed van kardinaal Mercier te fnuiken. Mercier werkte in het bezette land de Duitse bezetter tegen en de Romeinse curie had liever gezien dat hij zich op dit 'politieke' vlak wat op de achtergrond hield. Met de uitvoerige getuigenis van de opsteller van de brief, priester Cyriel Verschaeve, wordt de motivatie verduidelijkt en de ontvangst in Rome voorzien van nog onbekende details.________Verschaeve writes to Pope Benedict XV on behalf of the Front Momevent. The testimony in the notebooks of Leo DumoulinIn the early summer of 1927 the Flemish priest Leo Dumoulin (1890-1942) started to note down observations, conclusions and reports of discussions he had held. He carried on with this chronicle until the mid nineteen-thirties. His notes are alternated with pasted in letters from his correspondents and newspaper cuttings, often of articles that he had written himself in Flemish nationalist newspapers. The two notebooks ended up in the Benedictine abbey of Steenbrugge and finally came to the ADVN where researchers were given access.In order to illustrate the intrinsic richness of the text it was decided to reproduce a fragment dealing with the letter sent by the Flemish Front Movement to Pope Benedict XV during the First World War with the intention of destroying the influence of Cardinal Mercier. In the occupied country Mercier opposed the German occupier and the Roman Curia would have preferred that he kept a low profile in this ‘political area’. Thanks to the extensive testimony of the author of the letter, the priest Cyriel Verschaeve, the motivation is elucidated and the reception in Rome is provided with details which up until now had been unknown.
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Chwastyk-Kowalczyk, Jolanta. „Interpretation of the World by Aleksander Bregman, a Far-Sighted Commentator on International Affairs in Exile, in the London-Based "Dziennik Polski i Dziennik Żołnierza"“. Exile History Review, Nr. 2 (27.12.2023). http://dx.doi.org/10.31743/ehr.16824.
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The article presents the views and journalistic activities of the foreign-educated doctor of political science, émigré Polish journalist, correspondent, anti-communist Aleksander Bregman, a pioneer of Polish-German reconciliation, who preached the unpopular post-World War II views of German reunification, and the creation of an economic community of European states. This international relations expert was one of the few publicists in exile who managed to make a name for himself outside the circle of the Polish diaspora. Gifted with Benedictine diligence, he left behind countless articles scattered in the émigré press, English, French, Swiss and German journals, as well as many books whose contents are still relevant today. He was also a contributor to Radio Free Europe. Throughout all of his wartime and subsequent exile life in the UK, he was particularly associated with the London-based Dziennik Polski i Dziennik Żołnierza, where he served as editor-in-chief from 1959 to 1962. In Poland, the magazine was completely banned from printing until 1989. Methods used in writing the article: qualitative press content analysis, press, heuristic, historical-critical microbiography.