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van Dijk, Mathilde, José van Aelst und Tom Gaens. „Introduction“. Church History and Religious Culture 96, Nr. 1-2 (2016): 1–12. http://dx.doi.org/10.1163/18712428-09601001.
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This is the introduction to the thematic issue Faithful to the Cross in a Moving World: Late Medieval Carthusians as Devotional Reformers. The editors discuss how the Carthusian order expanded in the Late Middle Ages and how, in contrast to the first Carthusians, new charterhouses were created in or close to the cities. The introduction studies how this change came about, connecting it to the order's origin in the monastic reform movement of the eleventh and twelfth centuries, the changing economy of piety in the Late Middle Ages, and developing ideas as to what was the best form of religious of religious life.
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Li, Teng, und Matteo Salonia. „The Regulation of Religious Communities in the Late Middle Ages: A Comparative Approach to Ming China and Pre-Reformation England“. Religions 11, Nr. 11 (14.11.2020): 606. http://dx.doi.org/10.3390/rel11110606.
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This article examines the regulation of religious life in the late Middle Ages (14th and 15th centuries), focusing comparatively on Catholic monastic communities in pre-Reformation England and Buddhist monasticism in early Ming China. This comparative approach to two of the most important monastic traditions across Eurasia allows us to problematize the paradigm of ideas and praxes surrounding monastic self-governance in Latin Christendom and to integrate the current scholarship on Ming regulation of religious communities by investigating the pivotal changes in imperial religious policies taking place in the early period of this dynasty. We find that monks and secular authorities at the two ends of Eurasia often shared the same concerns about the discipline of religious men and women, the administration of their properties, and the impact of these communities on society at large. Yet, the article identifies significant differences in the responses given to these concerns. Through the analysis of primary sources that have thus far been overlooked, we show how in early Ming China the imperial government imposed a strict control over the education, ordination and disciplining of Buddhist monks. This bureaucratic system was especially strengthened during the reign of Zhu Yuanzhang (r. 1368–1398), when the figure of the Monk-Official and other tools of secular regulation were introduced, and limits to property claims and economic activities of monasteries were imposed. Instead, during the same period, English monasteries benefited from the previous disentangling of the Church from secular political authorities across Europe. In fact, in late medieval England, the Benedictine tradition of self-governance and independence from the secular sphere was arguably even more marked than in the rest of the continent.
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Clark, Anne L. „Guardians of the Sacred: The Nuns of Soissons and the Slipper of the Virgin Mary“. Church History 76, Nr. 4 (Dezember 2007): 724–49. http://dx.doi.org/10.1017/s0009640700500031.
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What could it mean to a medieval monastic community to own a valuable object? Certainly, property in general was crucial to the survival of a stable community, ideals of poverty and the thirteenth-century Franciscan experiment in radical poverty notwithstanding. More specifically, what did it mean to own not simply a field or mill that generated revenue, but an object that was believed to have power beyond its material qualities? Such objects—saints’ relics and wonder-working images—did of course also generate revenue, but their meaning and role for the monastic community and the wider society could be much richer than that. And what if the monastic community was a convent of nuns, of professed religious women whose lives were shaped not just by the rule they shared with their male counterparts, but also by the codes, both implicit and increasingly explicit, that constrained the range of women's religious activities?Although the first two of these questions—about monastic property and the religious value of sacred objects—have been extensively discussed in scholarship on the Middle Ages, a specific focus on gender in relation to monastic ownership of sacred objects has not been widely examined. My focus on gender here is generated by two salient aspects of religious life in the twelfth century, the period of this study. First, there was an increasing articulation of the priesthood as the sole means of mediating divine presence, and of that priesthood as exclusively male.
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Luongo, Francis Thomas. „Catherine of Siena's Advice to Religious Women“. Specula: Revista de Humanidades y Espiritualidad, Nr. 3 (14.05.2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.
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This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to penitents or mantellate and letters to abbesses and nuns in monasteries. While Catherine’s letters to penitents and other women living in the world focus on the challenges of living without a formal religious rule, her letters to nuns focus on the importance of their maintaining claustration, following their rule and on the dangers of wealth—a recognition of the generally higher social and economic standing of monastic women. Catherine seems also to identify certain kinds of prayer with monastic life. It is important to remember that Catherine herself founded a monastery, and while it remains unclear what precisely her intentions were for this community, it is another sign of Catherine’s interest in and commitment to cloistered religiosity. The essay concludes by arguing for a more nuanced understanding of what it might have meant for Catherine to be a model for specific forms of religious life.
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Mojżyn, Norbert. „Użytkowe i symboliczne znaczenie roślin leczniczych na planie opactwa Sankt Gallen (pocz. IX wieku)“. Medycyna Nowożytna 29, Nr. 1 (29.09.2023): 221–42. http://dx.doi.org/10.4467/12311960mn.23.011.18452.
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Utility and symbolic meaning of medicinal plants on the Plan of the Abbey of Saint Gall (beginning of the 9th century) The world of the Latin Middle Ages was marked by the spiritual-corporeal binomial: the real space was connected with many threads with the spiritual space. Religious symbolism and imagination played a huge role in this binomial. A particular concentration of symbolic and mystical-allegorical meanings was present in the monastic space (Latin claustrum). Monks living in monasteries were separated by a double barrier from the world: real – by walls and symbolic – internal discipline (rule). This separation was archetypal – in monasteries there was a border between the cosmos and chaos, between the earthly paradise (paradisus terrestris) and the damned world (terra damnata). In such an antithetical, terrestrial and supernatural key, the culture of the Middle Ages read various elements of monastic life, defi ned by the vectors of time and place, ranging from the symbolism of the temple as the eschatological Heavenly Jerusalem, through buildings and monastery gardens (biblical Eden), ending with the plants cultivated in them. Plants were grown in monasteries for functional (edible and medicinal) reasons, as well as for spiritual reasons (they were attributed apotropaic properties) and for aesthetic reasons (beauty was also considered a spiritual factor). Medicines were seen in medicinal plants for the body and soul. They had an important symbolic and religious meaning in the monastic life, they symbolized virtues or sins. Such an understanding of plants can be found in an important document that was created in the Carolingian era, the plan of the Benedictine abbey in Saint Gall. The abbey plan provides precise information not only about the structure of the monastery buildings, but also about medicinal plants, individual species and places of their cultivation within the monastery walls.
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Sokolov, V. Yu. „PROFESSIONAL ACTIVITY OF A LIBRARIAN OF MONASTIC BOOK COLLECTIONS IN MEDIEVAL EUROPE: CHARACTERISTICS, FUNCTIONS, FEATURES“. Library Mercury, Nr. 2(28) (18.12.2022): 7–18. http://dx.doi.org/10.18524/2707-3335.2022.2(28).267810.
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In the proposed article by Viktor Sokolov «Professional activities of a librarian in medieval Europe’s monastic libraries: characteristics, functions, peculiarities» the information concerning the activities of a librarian in Western European monastic libraries in the middle ages is analyzed and summarized. The relevance of this study is due to the need to study the specifics and development of the functional duties of monastic librarians, which have not been studied before, against the background of the formation and evolution of monastic libraries in the Early middle ages. The purpose of this article is to identify and characterize the features of the activities of librarians of monastic libraries in medieval Europe (mainly Western). The methodology of this scientific work consists in the application of both general scientific research methods (description, comparison, analogy, deduction, induction, analysis, etc.) and historical (historical-comparative, historical-typological, chronological, etc.) methods. Methods of terminological analysis, analysis of dictionary definitions, etymological and word-formation analysis, bibliographic and other research methods were also used. The article explores the main areas and areas of activity of a librarian in Western European monastic libraries, as well as some features of the development of book and library business in monasteries through the prism of the functional duties of a librarian. The content and significance of his professional activities in the dissemination of reading, education, development of book and library business are analyzed. The study made it possible to reveal the peculiarities of the interpretation of the terms that determine the activities of the librarian of Western European monastic libraries in the middle ages, in particular, the term «armarius» in modern book science and library research. The main factors and features of the formation of the meaning of the term «armarius» in the process of becoming a professional activity of monastic librarians are revealed. The scientific novelty of the work lies in expanding the understanding of the professional activities of the librarian of Western European monastic libraries in the period, mainly, the early middle ages and revealing the significance of his activities in the development of not only book and library science, but also the spiritual culture of the middle ages as a whole. The study shows that monastic librarians played an important role in organizing systematic reading among monks – both individual (including for educational purposes, in the form of obedience) and collective – using the method of reading aloud to familiarize themselves with the content of certain (predominantly theological) books. The position is confirmed that for the monastic librarian, a wide education, erudition and knowledge of books was considered an indispensable feature of his professionalism. Performing professional tasks at the proper level required from the monastery librarian certain analytical abilities in working with text, knowledge of several foreign languages (including ancient ones), detailed content of religious books, the ability to describe books and compile catalogs, as well as perform various functions that require conscientiousness, accuracy, ingenuity, etc. The article shows that the monastic librarian had to organize the work of the library at the appropriate level and monitor the proper use of books by the monks, as well as monitor their reading needs. The librarian not only supervised the work of the monastery library, ensured the preservation of books and control over their proper use, but also actively engaged in book business through the management of the scriptorium, controlling all stages of book creation. Conclusions. The activity of the monastic clergy, including monastic librarians, spreading the Christian doctrine, thereby contributed to the spread of literacy and reading among a certain part of not only the monks, but also the population as a whole. Gradually, writing became an integral part of monastic life, where books and libraries occupied an important place. The decisive place in these processes was occupied by the librarians of the monastery libraries as the keepers of book collections and bearers of the spiritual and educational mission, book culture among the clergy and laity.
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Greatrex, Joan. „The English Cathedral Priories and the Pursuit of Learning in the Later Middle Ages“. Journal of Ecclesiastical History 45, Nr. 3 (Juli 1994): 396–411. http://dx.doi.org/10.1017/s002204690001705x.
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It has frequently been observed that the intellectual activities of the English Black Monks were in decline during the last two-and-a-half centuries before the Dissolution. There is, indeed, a remarkable contrast between the fecundity of the monastic scriptoria in the two centuries after the Conquest and the apparent inertia of later years, when the creative stimulus seems to have dwindled to the verge of extinction and few, if any, original minds are found at work within the cloister. This generalisation cannot be challenged, as the evidence leaves little room for doubt, but the ‘apparent inertia’ may be questioned since it is a contradiction of the emerging facts. The latter suggest not apathy but persistence in the pursuit of learning, that is, a continuing concern for study on the part of the monastic community; and this should not be disparaged because it bore little more than the practical, commonplace fruits of preaching and teaching. We cannot regard these as fruits of scholarship to be compared with the original compositions which grew out of the philosophical and theological disputations at the centre of university life; they were daily or weekly activities, quite unremarkable, and probably for this very reason left scant record of their occurrence. Moreover, the Black Monk Chapter was promoting these fruits by stating unequivocally, in its statutes of c. 1363, that the principal reason behind the joint decision to send one monk in twenty for further study at the university was to fulfil these precise and practical requirements. A clear indication of the enduring commitment to this policy on the part of most of the cathedral monasteries is to be found in many of the surviving documents, which affirm a consistent adherence to their obligations.
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Howard, Evan B. „The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism“. Religions 10, Nr. 9 (21.08.2019): 491. http://dx.doi.org/10.3390/rel10090491.
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Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.
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Корытко, О. В. „Manifestations of archaic religiosity in the images of northern Russian fools in the Middle Ages (XIII–XIV centuries)“. Церковный историк, Nr. 3(9) (15.09.2022): 31–43. http://dx.doi.org/10.31802/ch.2022.9.3.002.
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St. Sergius of Radonezh lived at a crucial time for formation of Russian Orthodox religiosity. This period is characterized not only by the growing popularity of the monastic system of life according to the model set by the founder of the Trinity-Sergius Lavra, but also by the appearance of bright personalities who carried the feat of foolishness for Christ (St. Procopius of Ustyug, St. Nikolay Kochanov and St. Theodore of Novgorod). Being an alternative way of ascetic order of religious life, foolishness expressed at the same time as the most understandable and evoked the sympathy and respect of the people of the gospel qualities (self-denial, asceticism, testimony of the truth of God, denunciation of social injustice), and rather archaic ideas of holiness, dating back to the pre-Christian period of the existence of the Slavs and associated with the idea of an excess of vital forces. Such a paradoxical combination of two ideological systems in the phenomenon of foolishness, one of which — Christianity — continued to be professed by the people, and the second — paganism — remained in the consciousness and everyday life of people, revealed a special «cultural dialect» of Russian Orthodoxy. Foolishness became a type of holiness, the closest to the archaic worldview. Being largely a legacy of religious beliefs and practices of previous eras, it was a wild branch, grafted by the labors of many ascetics of faith to the tree of Christian tradition and became a «community of the root and juice of the olive tree» (Rom. 11, 17) of the Gospel Truth.
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Grisé, C. Annette. „The Textual Community of Syon Abbey“. Florilegium 19, Nr. 1 (Januar 2002): 149–62. http://dx.doi.org/10.3138/flor.19.008.
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Brian Stock's definition of textual community describes the process by which—in the face of growing levels of literacy and the rise of heretical movements in eleventh- and twelfth-century France—religious communities (from heretical sects to orthodox monastic communities) came to understand their identities through the mediation of written texts, which often were interpreted for them by key individuals. The text, the written word, became central to communal identity, affecting even the non-literate through its dissemination and acceptance by the members of the community. The relationship between the oral and the written, and the relationship developed between text and life, word and deed, in the interpretive models that developed out of texts and came to be applied to the lives of the readers or auditors, are two areas which are not the exclusive preserve of eleventh- and twelfth-century France, but are continuing concerns throughout the Middle Ages. Furthermore, the tendency to develop textual communities can also be found in the later medieval period, but with a different perspective on the question of literacy. For women religious in late-medieval England, for example, literacy usually did not denote Latinity but rather vernacularity; as a result, vernacular texts comprised the means by which these female religious came to understand their communal identity. While Bernard of Clairvaux's sermons on the Song of Songs addressed his male monastic community in Latin, women's religious rules formed a different kind of textual community that relied not on Latin exposition of mystical experience but on vernacular instruction concerning certain daily activities and proper conduct. The parallels between Stock's examples and the situation of medieval English female religious are still useful, because both highlight literacy, textuality, ritual, and activity as central to how communities define themselves.
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Cross, Claire. „Monastic Learning and Libraries in Sixteenth-Century Yorkshire“. Studies in Church History. Subsidia 8 (1991): 255–69. http://dx.doi.org/10.1017/s014304590000168x.
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In July 1565 Edmund Skeltpn, clerk, left to the curate of Egton to remain in the parish for ever a book calledPostella Cassiodorus, aCatholicon, and a Latin Bible, works distincdy at odds with the Protestant ethos which the new generation of bishops was striving to introduce into the Elizabethan Church. This bequest in itself singles Skelton out from the usual run of priests serving in Yorkshire villages at this rime. In fact, until his prior surrendered the house on 31 August 1 1539 he had been a monk of Grosmont Priory, and then, at the Dissolution, at the age of thirty-six, with a pension of £36s. 8d, he had apparendy settled in the adjoining parish of Egton. In his will he also gave a gown, tippet, and hat to Nicholas Morley, almost certainly the former prior of Whitby Abbey, and 20d. and certain other unspecified books to a former fellow canon, Robert Holland. Both the books destined for Egton church and those intended for Robert Holland may once have formed part of Grosmont monastic library. Although the evidence can only be reassembled with difficulty, sufficient records have survived to suggest that a significant number of erstwhile monks and friars were similarly redistributing medieval books around Yorkshire in the generation after the Henrician Reformation. An examination of the religious known to have attended the two English universities in the reigns of Henry VII and Henry VIII, a survey of monastic schools and, in particular, an assessment of monastic libraries and books can together provide at least an impression of the state of learning within Yorkshire monasteries and friaries, and of the contribution they may still have been making to northern intellectual life at the close of the Middle Ages.
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Jones, E. A. „Rites of Enclosure: The EnglishOrdinesfor the Enclosing of Anchorites, S. XII–S. XVI“. Traditio 67 (2012): 145–234. http://dx.doi.org/10.1017/s0362152900001355.
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The enclosed solitary life, like other forms of (broadly speaking) monastic vocation, can trace its origins to the eastern deserts of the third and fourth centuries. But its development as a distinct and separately regulated form of living belongs to the central Middle Ages. By the twelfth century, the anchoritic vocation was an established part of a spiritual landscape that also included regular cenobites (monks, canons, nuns) and the still comparatively unregulated, freely wandering hermits. Anchorites usually lived alone (or at least without any spiritual companion: the life was impossible without servants or some other way of attending to the practitioner's domestic needs), in a cell attached (in most cases) to a parish church, often in an urban location; if men, they were usually priests, though more often seculars than regulars; in England, female anchorites, of whom very few appear to have been nuns prior to their enclosure, outnumbered males throughout the period.
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Martin, Therese. „Fiona J. Griffiths, Nuns’ Priests’ Tales: Men and Salvation in Medieval Women’s Monastic Life. The Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 2018, pp. 360, 29 illus.“ Mediaevistik 32, Nr. 1 (01.01.2020): 286–88. http://dx.doi.org/10.3726/med.2019.01.30.
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The year 2018 saw the publication of two important monographs, each with groundbreaking scholarship on complementary aspects of monasticism; together they offer a clear path forward for Medieval Studies as a whole. While Fiona Griffiths’s Nuns’ Priests’ Tales and Steven Vanderputten’s Dark Age Nunneries approach the essentially interrelated natures of men’s and women’s medieval monasticism from different perspectives, it is by reading them in concert that one becomes aware of the paradigm shift they signal. In a welcome change from a traditional consideration of so-called “double” monasteries as neither fish nor fowl, Griffiths and Vanderputten offer a feast of evidence for the multiple levels of interactions between the genders—including priests and nuns, students and teachers, patrons, family members, and rulers, as well as the conventionally understood mixed religious communities of monks and nuns—at majority female monasteries in Western Christendom from the early through central Middle Ages. Vanderputten starts at the beginning of the ninth century and carries his investigation forward to the mid-eleventh, at which point Griffiths launches her study, moving the matter on from the late eleventh century into the early thirteenth.
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Zheleznova, Natalia A. „Ascetics and/or laypeople: Jain view on humam status in the world“. Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, Nr. 4 (2021): 138. http://dx.doi.org/10.31857/s086919080014204-1.
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The article examines the ethical system of Jainism on the example of the lifestyle of ascetic monks and lay householders. The disciplinary rules for lay followers (both Digambara and Śvetāmbara branches of Jainism) are fixed in the texts of the śrāvakācāra genre compiled by ascetics. This reflects the hierarchical distribution of “roles” within the Jain community. Ascetics represent the most advanced part of the community on the spiritual Path of Liberation, while lay people have only just entered this path. The author focuses on the fact that in Jainism monasticism is considered as a spiritually higher stage, and not just a different (but equally significant) way of salvation. Only monks of certain ranks have the right to preach publicly, interpret the Scriptures, and instruct the laity. Householders can only do this in the absence of monks. At the same time, ascetics are almost completely dependent on the laity for their everyday life, since householders are obliged to provide them with everything necessary for life. The introduction of an intermediate, quasi-monastic way of life in the form of the bhaṭṭārakas (Digambra) and śrīpūjya (Śvetāmbra) in the middle ages allowed the Jain community to survive and even have a direct impact on the political and economic situation in various regions of India. The author emphasizes that written in all-India paradigm of the life regulations (artha, kāma, dharma and mokṣa), Jain system of domestic rituals, coupled with the practice of vows and limitations focused on training of householders to move towards self-improvement and eventually achieve the main religious goal – realization the nature of one’s own soul.
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Dyer, Joseph. „Monastic Psalmody of the Middle Ages“. Revue Bénédictine 99, Nr. 1-2 (Januar 1989): 41–74. http://dx.doi.org/10.1484/j.rb.4.01414.
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Stoop, Patricia. „Fiona J. Griffiths, Nuns’ Priests’ Tales: Men and Salvation in Medieval Women’s Monastic Life. (The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2018. Pp. x, 349; many black-and-white figures. $69.95. ISBN: 978-0-8122-4975-0.“ Speculum 95, Nr. 2 (01.04.2020): 559–61. http://dx.doi.org/10.1086/708210.
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Kristjánsdóttir, Steinunn. „Medieval Monasticism in Iceland and Norse Greenland“. Religions 12, Nr. 6 (21.05.2021): 374. http://dx.doi.org/10.3390/rel12060374.
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The aim of this paper is to provide an overview of the monastic houses operated on the northernmost periphery of Roman Catholic Europe during the Middle Ages. The intention is to debunk the long-held theory of Iceland and Norse Greenland’s supposed isolation from the rest of the world, as it is clear that medieval monasticism reached both of these societies, just as it reached their counterparts elsewhere in the North Atlantic. During the Middle Ages, fourteen monastic houses were opened in Iceland and two in Norse Greenland, all following the Benedictine or Augustinian Orders.
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Postles, David. „Monastic Burials of Non-Patronal Lay Benefactors“. Journal of Ecclesiastical History 47, Nr. 4 (Oktober 1996): 620–37. http://dx.doi.org/10.1017/s0022046900014640.
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Choice of place of burial in the Middle Ages was perhaps the most poignant indicator of belief in the efficacy of different sorts of religious intercession. Ariès concluded that the pre-modern response to death was public and communitarian, becoming only latterly private and individualistic. Most recent reconsiderations of notions of death and burial have concentrated on the early modern period. For this period, the distinction made by Ariès between modern, private, individualistic burial practices and earlier public, communitarian rites, has been revised, both in the sense that this change occurred earlier than Ariès would allow and that other influences were at work, in particular the formative consequences of the Reformation. Research into death and burial in the later Middle Ages has tended to confirm the communitarian nature of the rites surrounding death and burial. Burial in the high Middle Ages has been reviewed from a much more pragmatic rather than theoretical perspective, as a consequence of which the wholly communitarian picture depicted by Ariès has hardly been challenged. Presented here, however, is some modification to the Ariès thesis, supported by some very particular evidence, burials of lay persons who were not of patronal status, in religious houses, within the wider context of burial practices in the twelfth and thirteenth centuries in England.
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Shishkin, Aleksey E. „Dichotomy of Consumerizm and Communitarism as a Method of Balance of Forces in Society“. Humanitarian: actual problems of the humanities and education 20, Nr. 1 (05.04.2020): 83–91. http://dx.doi.org/10.15507/2078-9823.049.020.202001.083-091.
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Relevance. The market-imposed system of consumerism overstepped the boundaries of bifurcation and entered into “legitimate rights” to abolish the living traditional world, thereby disturbing the balance in society and thereby signed the death sentence to itself. The problem of research. Exploring the possibilities of social reloading from consumerism to communitarianism to restore the balance of power in society. Scientific novelty and research results. Our novelty of research lies in the application of scientific tools to analyze a possible reload. We used the complementarity principle of N. Bohr, the principle of spontaneous emergence of I. Prigogine, the principle of incompatibility L. Zade, the principle of managing uncertainties, the principle of ignorance of individual opinions and collective ideas, the principle of conformity, the principle of diversity of development of a complex system, the principle of unity and mutual transitions, the principle oscillatory (pulsating) evolution – showed instability in the management of society by mondialist-compradors and a possible countdown of the transition from the sensual age to the ideation nnuyu, and in our case – from consumerism to communitarianism. The main purpose of the work. From the apparent modern triumph of consumerism over communitarianism, we are not interested in a fact-problem, but in the idea of transforming reality that can stop the process of obscuration. Discussion and Conclusion. In the Middle Ages, during the construction of the project “Holy Russia”, communities were created according to the principle of “big”. Around the devotee of piety, voluntary monastic settlements were created, which grew into suburbs. Of these, the ascetic-hesychast stood out, who went into the forest and chopped down a new temple. To the righteous people flocked, yearning for a just life. This is how a new community was created. There was a new prayer book and then the big man blessed him to organize other settlements. The state should be interested in finding new forms of solutions for educational, economic, technical, cultural and food programs, therefore the initiative of communitarianists should not be punished, but supported. Today, foreign investors are becoming owners of not only factories, but even entire branches of domestic industry and are able to significantly influence domestic politics in our country. The growing number of immigrants as a destabilizing factor is becoming increasingly important. In such a situation, the fate of the country depends on the ability of the people to a new unification. It is necessary to unite on the basis of religious and cultural traditions on the principle of professional fraternities; if only there would be more centers of spiritual culture, but not by the principle of quantity, as is always the case with officials, but by the qualitative qualification of the “big man” as a center of creative and integrative power. From the foregoing, the idea of building ideational (communitarian) cohorts is born, which, through their ascetic life and creative work, should set a new vector for historical development (“salt”) consumer society.
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Attinger, Gisela. „Monastic Musical Fragments from Iceland“. Religions 12, Nr. 6 (07.06.2021): 416. http://dx.doi.org/10.3390/rel12060416.
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Little has survived from medieval liturgical books in the Nordic countries other than fragments. It is often difficult, if not impossible, to state their exact provenance, but the contents sometimes indicate that they once belonged to a monastic institution. The article presents some of these sources, focusing on two fragments with music for the celebration of St Olav from Iceland and Sweden which show how an already established sequence of songs was adapted to fit the liturgical needs of a monastic community. In addition, it briefly presents two other Icelandic sources that follow monastic use and can shed more light on musical traditions in the Icelandic monasteries in the Middle Ages.
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Martin, Dennis D. „Popular and Monastic Pastoral Issues in the Later Middle Ages“. Church History 56, Nr. 3 (September 1987): 320–32. http://dx.doi.org/10.2307/3166061.
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A number of scholars have pointed recently to Ecclesiastes 9:1 as the epitome of medieval and late medieval spirituality: “No one knows whether he is worthy of God's love or hatred.”1The quest for assurance of salvation constituted a major pastoral problem in the Middle Ages. It is no surprise, therefore, that catechetical handbooks as well as handbooks of spiritual theology offer signs by which one can gain some indication whether one is in the grace of God or not.
22
Boynton, Susan. „The Liturgical Role of Children in Monastic Customaries from the Central Middle Ages“. Studia Liturgica 28, Nr. 2 (September 1998): 194–209. http://dx.doi.org/10.1177/003932079802800206.
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23
Milis, Ludo J. R. „Monks, Canons, and the City: A Barren Relationship?“ Journal of Interdisciplinary History 32, Nr. 4 (April 2002): 667–88. http://dx.doi.org/10.1162/002219502317345556.
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A close reading of selected texts that reflect routine life in monasteries during the early and high Middle Ages suggests that monastic culture, centered around stability and obedience, long rejected or ignored the urban communities that emerged in northwestern Europe. This monastic attitude persisted until the late twelfth century, when urban institutions began to wield sufficient authority to maintain order in their areas and thus contribute to the preservation of the status quo. Even so, monks continued to perceive cities in an essentially feudal guise, as fortified spaces.
24
Supady, Jerzy. „The precursors of monastic medicine at the beginning of the Middle Ages“. Health Promotion & Physical Activity 7, Nr. 2 (02.07.2019): 15–17. http://dx.doi.org/10.5604/01.3001.0013.2661.
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The collapse of the ancient civilization was like a disaster which had an impact on all spheres of life. The Roman Church was the institution which survived the historical annihilation. Therefore, the ones who significantly contributed to the preservation of the remnants of the former world, inter alia ancient manuscripts, and the development of new science based on an ancient knowledge, including medical science, were the members of the clergy, mainly monks and friars.
25
Bouchard, Constance B. „Merovingian, Carolingian and Cluniac Monasticism: Reform and Renewal in Burgundy“. Journal of Ecclesiastical History 41, Nr. 3 (Juli 1990): 365–88. http://dx.doi.org/10.1017/s0022046900075199.
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Monastic renewal of the eleventh century used to be treated by scholars as essentially Cluniac : Cluny, as the head of an order totalling hundreds of houses, spread its reform across Europe as the tide spreads across a beach. More recently, since Kassius Hallinger demonstrated the existence of multiple centres of reform in his classic study of Gorze, it has become common to draw distinctions between ‘Cluniac’ and ‘young’ (or ‘second-generation’) Cluniac influences, and Cluny's ‘order’ has been redefined to include only priories directly dependent on Cluny's abbot, encompassing not hundreds of houses but only dozens. However, Cluny's order is still commonly treated as something new and unprecedented and Cluniac reform in the tenth and eleventh centuries as prefiguring the monastic renewal of the High Middle Ages.
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MCDONALD, PETER. „The Papacy and Monastic Observance in the Later Middle Ages: The Benedictina in England“. Journal of Religious History 14, Nr. 2 (Dezember 1986): 117–32. http://dx.doi.org/10.1111/j.1467-9809.1986.tb00460.x.
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Constable, Giles. „Metaphors for Religious Life in the Middle Ages“. Revue Mabillon 19 (Januar 2008): 231–42. http://dx.doi.org/10.1484/j.rm.5.101165.
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SHARIPOVA, LIUDMYLA. „KINSHIP, PROPERTY RELATIONS, AND THE SURVIVAL OF DOUBLE MONASTERIES IN THE EASTERN CHURCH“. Historical Journal 63, Nr. 2 (08.07.2019): 267–89. http://dx.doi.org/10.1017/s0018246x19000219.
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AbstractThe article examines the enduring phenomenon of double monasticism, the type of religious organization whereby a single monastic unit combined a male and a female community that followed the same rule, recognized the authority of the same superior, and functioned within the boundaries of the same monastic compound or in close proximity to each other, but not in shared quarters. After centuries of evolution since late antiquity, double monasteries effectively ceased to exist in the Latin West by the high middle ages, but demonstrated remarkable staying powers in the sphere of historic Byzantine cultural influences, particularly in Orthodox Eastern Europe and Christian Middle East, where this archaic type of monastic institution survived into the eighteenth and nineteenth centuries. Based on previously unexplored archival material from the Orthodox lands of the Polish–Lithuanian Commonwealth and later the Ukrainian Hetmanate, a semi-autonomous state ruled by elective officers who recognized the tsar of Muscovy as their suzerain, the article analyses the place of kinship structures, economic and political factors, legal frameworks, and the role of the imperial state in the evolution and ultimate decline of the double monastery.
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Mineeva, A. „Religious life of Crimea in the early Middle Ages“. Voprosy kul'turologii (Issues of Cultural Studies), Nr. 3 (01.03.2020): 25–29. http://dx.doi.org/10.33920/nik-01-2003-04.
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SMITH, THOMAS W. „SCRIBAL CRUSADING THREE NEW MANUSCRIPT WITNESSES TO THE REGIONAL RECEPTION AND TRANSMISSION OF FIRST CRUSADE LETTERS“. Traditio 72 (2017): 133–69. http://dx.doi.org/10.1017/tdo.2017.5.
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The First Crusade is one of the most intensively researched events of the Middle Ages, yet, paradoxically, the manuscript source base for the letters from the expedition is almost entirely unexplored and represents an exciting new avenue of investigation for crusade studies. This article publishes the texts of three new manuscript witnesses of First Crusade letters and explores their regional reception and transmission as a form of “scribal crusading” — that is, monastic participation in the crusades from behind cloister walls. The findings of this article reveal an extremely significant, but previously underappreciated, collective impulse among German monastic communities in the twelfth and thirteenth centuries to participate in the crusading movement through the copying of First Crusade letters.
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Chudzikowska-Wołoszyn, Małgorzata. „Recepcja źródeł ascetycznych i monastycznych w "Liber manualis" Dhuody z Septymanii (ok. 803-843)“. Vox Patrum 69 (16.12.2018): 105–23. http://dx.doi.org/10.31743/vp.3254.
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The analysis of monastic and ascetic sources concluded in Liber manualis is the main goal of this article. The author is trying to systematize borrowings which Carolingian scientist quoted or paraphrased in her own treaty. The deep exploration of mentioned quote will allow us to determine a compilation and interpretation method which accompany to early Middle Ages scientist. Above and beyond it will let us to ask some research questions about intellectual formation of marchioness from Uzès, her access to tomes, creative awareness and orientation in political and religious changes taking place in a Country.
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Beglov, Alexey. „Secret monastic communities of the Soviet period. Problems of typology“. St. Tikhons' University Review 108 (31.10.2022): 126–51. http://dx.doi.org/10.15382/sturii2022108.126-151.
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The purpose of this article is to take the next step in the development of a typology of secret monastic communities of the Soviet period. The author considers the development of a typology of the monastic underground in the USSR as a tool for explaining the diversity of forms of this phenomenon. First, the author raises the question of the evolution of the types of monastic life during the transition from the synodal to the Soviet period, and to solve it, he dwells in detail on the classifications of forms of monasteries and monastic life existing in science in the Russian Middle Ages and the Imperial period. The author then points out that the secret communities differed not only in terms of “objective” (for example, gender or age composition), but also in terms of “subjective” features, for example, in the position of their leaders and members in relation to church divisions, or in relation to the adoption new members. Based on this, the article raises the question of the reasons for the formation of various strategies for the behavior of the monks of the Soviet period, as well as the intellectual attitudes that stood behind these strategies. The author concludes that the position in relation to the admission of new members, or openness vs. the closeness of the secret monastic communities was one of their key characteristics, which determined others, including their “objective” parameters.
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Wang, Yi, und Xia Wu. „Analysis of the Characteristics of British Medieval Monastery Education Based on Network Data Mining“. Wireless Communications and Mobile Computing 2022 (30.07.2022): 1–10. http://dx.doi.org/10.1155/2022/3909276.
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To a large extent, the history of education in the Middle Ages in Western Europe is a history of church education. The church dominated and participated in the whole process of education, which is very rare and peculiar in the history of world education. The Middle Ages is synonymous with darkness and ignorance in everyone’s original cognition. Through the unremitting efforts of historians, people’s evaluation of the Middle Ages has gradually changed. The original purpose of monastic education was to train missionaries so that missionaries could take the faith of Christ to places where they were still in ignorance and save mankind on the basis of glorifying God. Due to the need of mission, in the process of education, missionaries also continuously integrated the ideological culture belonging to paganism and barbarians. In this paper, the monastery development index obtained based on data mining technology and the British medieval development index have a fit of more than 90%, indicating that monasteries have a certain role in promoting the economic development of the British Middle Ages. The development of the economic function of the English medieval seminary had a profound impact on the restoration of economic production and the establishment of an orderly life.
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Rappo, Gaétan. „Heresy and Liminality in Shingon Buddhism: Deciphering a 15th Century Treatise on Right and Wrong“. Religions 13, Nr. 6 (13.06.2022): 541. http://dx.doi.org/10.3390/rel13060541.
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Traditional historiography of Japanese Buddhism presents the Muromachi period as an era of triumph for Zen, and of decline for the previous near-hegemony of Esoteric Buddhism. However, for the Shingon school, the period from the late Middle Ages to early Edo period was rather a phase of expansion, especially in the more remote locales of Eastern Japan. Focusing on a text authored during the fifteenth century, this article will analyze how this idea of the outskirts or periphery was integrated with the process of creation of orthodoxy in local Shingon temples. In doing so, it will shed new light not only on the evolution, but also on the epistemological role of discourse relating to heresy, and on their role in the legitimation of monastic lineages.
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RUSHTON, NEIL S. „Monastic charitable provision in Tudor England: quantifying and qualifying poor relief in the early sixteenth century“. Continuity and Change 16, Nr. 1 (Mai 2001): 9–44. http://dx.doi.org/10.1017/s0268416001003708.
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Monastic charitable provision in the later Middle Ages through to the Dissolution has often been described as inadequate in terms of both quantity and quality. It has been accused of ineffectiveness because of its allegedly indiscriminate nature. This article suggests that in fact the religious houses and hospitals of England were providing a greater amount of poor relief in a more assiduous manner than has previously been allowed. The core of evidence comes from the 1535 national tax assessment of the Church, the Valor Ecclesiasticus. This contains details of the charitable provision carried out by most monasteries and hospitals as recorded by Crown commissions. After allowances have been made for the bias in the survey, a statistical analysis is carried out which indicates that an upward reassessment should be made of the quantity of monastic charity. Qualitative evidence from both the Valor Ecclesiasticus and from other contemporary sources also suggests that the pre-Reformation Church was providing genuinely beneficial poor relief.
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Mastyayeva, Irina. „Medieval Monastic Consuetudines: in Search of Definition and Classification“. ISTORIYA 14, Nr. 7 (129) (2023): 0. http://dx.doi.org/10.18254/s207987840026928-9.
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By the beginning of the 12th century, the life of a monk in Latin West was regulated by a complex set of normative documents. Among the latter were customaries, consuetudines, which for a long time remained perhaps the least studied normative sources on the history of Western monasticism. In the 1950s, the works of K. Hallinger laid the foundation for the scholarly study of consuetudines: the very first critical editions of customaries were published, a definition of this type of source was formulated, and the first classification was compiled. Subsequently, through the efforts of a number of scholars representing different scientific schools and research centers around the world, the definition and classifications were refined, becoming increasingly precise and complex. As a result, by the present time, the place of consuetudines in the system of normative documents regulating monastic life in the Latin West in the Middle Ages is clearly defined: they are perceived as local customizations of monastic rules. Several hypotheses have been formulated to explain the origin and development of customaries, and a sufficient number of quite intricate classifications of consuetudines have been created to assist historians in working with this historical source.
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Piletič, Jakob. „Gloria Beatissimae Virginis Mariae: osma homilija svetega Amadeja Lozanskega in meniška homiletika zgodnje sholastike“. Res novae: revija za celovito znanost 7, Nr. 2 (Dezember 2022): 46–68. http://dx.doi.org/10.62983/rn2865.22b.3.
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Saint Amadeus of Lausanne, monastic author of the High Middle Ages, is generally regarded in the tradition of the Latin Church as the author of eight homilies in which he extols the virtues, life and ultimately the glory of the Blessed Virgin Mary. Despite the seemingly light-hearted style, these homilies have a well-thought-out internal structure, their content is adapted to individual periods of the liturgical year, and we can recognize in them the first extensions of scholastic thinking which is clearly indicated by the subliminal central theme of homilies – the Seven Gifts of the Holy Spirit. His homilies are therefore also important from a literary critical point of view as they represent an original transition between strictly exegetical homiletics, as is especially characteristic of patristic authors, and the later scholastic tradition. Homilies are at the same time a valuable source of understanding and ways of veneration of the Blessed Virgin Mary in the High Middle Ages.
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Reutin, M. Yu. „God-sphere in German mysticism of the Late Middle Ages“. Shagi / Steps 9, Nr. 3 (2023): 129–39. http://dx.doi.org/10.22394/2412-9410-2023-9-3-129-139.
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The article deals with the phenomenon of mystical experiences inspired by pictorial images and literary texts within the framework of female mysticism in Germany at the end of the 13th — first half of the 14th centuries. The article consists of a preface and two parts. The preface briefly discusses the influence of local speech practices and particular image systems, developed and existing in everyday monastic life, on the content of ecstatic contemplations described by medieval charismatics. In part one, this influence is demonstrated through the example of one of the nocturnal ecstasies of Margaret Ebner, a nun of the Dominican convent of Maria-Medingen on the Danube (1330s-1340s). In part two, we consider the Beguine Mechthild of Magdeburg’s (last third of the 13th century) vision of God in the form of a sphere: it was by, inspired by the anonymous “Book of the XXIV Philosophers” (second half of the 12th century), very popular among German mystics and philosophers of the late Middle Ages. At the end of the article, the author raises the question of how the specificity and status of the literary and pictorial image, which had become a fact of mystical experience, was changing. At the same time, the new spiritual practice of self-determination, opposed by charismatics to traditional church piety, is briefly touched upon.
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Swanson, R. N. „Ghosts and Ghostbusters in the Middle Ages“. Studies in Church History 45 (2009): 143–73. http://dx.doi.org/10.1017/s0424208400002485.
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The dead are the silent majority in the Church’s history – as they are, indeed, in humanity’s. The life after death is a matter of faith and conjecture more than tried and tested certainty, predicated on a soul which survives the death of the body. That raises issues about the nature and structure of the afterlife, its pains and delights. For the late medieval Church, the afterlife raised particular concerns and anxieties, its complex division into heaven, hell, and purgatory promising a future which had to be planned for. Strategies for eternity were a major force in religious practice, with death as the threshold to something unknown until experienced.
40
Vredeveid, Harry. „The Ages of Erasmus and the Year of His Birth*“. Renaissance Quarterly 46, Nr. 4 (1993): 754–809. http://dx.doi.org/10.2307/3039022.
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It is a Perennial Paradox of Erasmus studies that neither the wealth of autobiographical information that the Dutch humanist has left us nor the enormous mass of scholarly literature that has grown up around his life and works has ever given us a firm grip on the year of his birth and the chronology of his youth. We do not know with certainty, for example, how old Erasmus was when he entered Steyn monastery. If he were born in 1466, as he indicates at times, and became a postulant in the middle of 1487, as other information suggests, he would then have been twenty years of age. Yet in an appeal to Pope Leo X for a release from some of his monastic obligations in August 1516 Erasmus asserts that he was just sixteen when he was prevailed upon to enter the monastery. On the strength of this and other evidence R. L. DeMolen has argued with equal logic that Erasmus must have been born in 1469 and entered Steyn in 1485-86.
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d’Avray, David L. „Papal Authority and Religious Sentiment in The Late Middle Ages“. Studies in Church History. Subsidia 9 (1991): 409–28. http://dx.doi.org/10.1017/s0143045900002064.
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Undergraduate ideas about medieval papal history tend to take the following form. In the late eleventh and early twelfth century the papacy led a reform movement and increased its power. In the mid- to late twelfth century its spiritual authority waned as its legal activities expanded. Innocent III gave a new lease of life to the institution by extending its protection to those elements in the effervescent spiritual life of the time which were prepared to keep their enthusiasm for evangelical preaching and apostolic poverty within the limits of doctrinal orthodoxy. By the middle of the thirteenth century, however, the papacy was more preoccupied with Italian politics than with the harnessing of spiritual enthusiasm. Its power and prestige remained great until the beginning of the fourteenth century, when Pope Boniface VIII was humiliated by the forces of the French King, acting with the Colonna family. The ‘Babylonian Captivity’ at Avignon, which followed shortly afterwards, was a period of grandiose claims and real weakness in relation to secular powers (especially France), of financial exploitation of the clergy, and of costly involvement in Italian wars. The Great Schism and the Conciliar Movement marked a still lower point in the religious prestige of the papacy. In the later fifteenth century the superiority of pope over council came to be generally recognized. Moreover, the papal state, in central Italy, was consolidated to provide a relatively secure base, and popes became patrons of painting and humanism. The patronage was a largely secular matter, however, and the papal court that of a secular prince. As for the popes’ control over the Western Church, it was limited, at least in practice, by the power of kings and princes over the clergy of their territories. Above all, the idea of sovereign papal authority in the religious sphere no longer had any connection with the real forces of religious sentiment and spirituality.
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Butz, Eva-Maria. „The Political Dimension of Liturgical Prayers of Remembrance: Lists of Rulers in the Confraternity Books of the Carolingian Period“. Religions 13, Nr. 3 (19.03.2022): 263. http://dx.doi.org/10.3390/rel13030263.
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The confraternity books (Libri vitae) of the Early Middle Ages record the names of individuals to be remembered in liturgical prayer. Since the middle of the 20th century, they have come more sharply into focus as historical source material. The records of rulers were of particular interest even then. In order to understand the lists of rulers in the Liber Vitae, the first subject of study is the development of prayers of remembrance for the living and the dead, and the subsequent emergence and shaping of liturgical commemoration of the ruler from late antiquity to the Carolingian period. These diverse developments merge with those of the liturgical Memoria in the confraternity books, indicating that the monasteries, in particular, were important keepers of monarchical Memoria. Taking as examples the Salzburg Liber Vitae (783) and the Reichenau Confraternity Book (824), the steps and methods are followed through and the lists of rulers interpreted in their historical context. The two confraternity books prove to be a source for the legitimisation of Carolingian sovereignty, particularly in terms of substantiating it historically and securing it liturgically. The regional perspective of each monastic community plays a major role here. Complex reference and interpretative systems are exposed in the confraternity books, whose orderliness, structure and prayer also served as a counterbalance to the disorder and crisis prevalent in the world.
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Dundović, Zdenko. „Thriller of the Zadar nun Cattarina Marchi“. Povijesni prilozi 42, Nr. 64 (18.07.2023): 155–84. http://dx.doi.org/10.22586/pp.v42i64.23384.
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In a paper on the nuns compelled to enter monastic life in the Venetian Republic, published in the Sixteenth Century Journal, Anne Jacobson Schutte cited, among others, the case of the Zadar nun Cattarina Marchi. Zadar archival sources offer new insights about the Zadar nun, provide answers to the questions posed by Schutte and shed new light on Marchi's petition for the annulment of monastic vows. The analysis and synthesis of archival sources in Zadar, as well as other archival sources, have changed the entire narrative surrounding the nun Marchi, justifying the doubt about the authenticity of the story (true story) regarding her forced entry into the monastery. It will be shown that her case must be considered in the context of economic, social and religious relations between the Zadar nobility and its middle class in the 16th-18th century, especially from the point of view of inalienable inheritance rights, known as fedecommesso.
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Justice, Steven. „Did the Middle Ages Believe in Their Miracles?“ Representations 103, Nr. 1 (2008): 1–29. http://dx.doi.org/10.1525/rep.2008.103.1.1.
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For all the proud accomplishments of its last decades, the study of premodern Christianity continues to bruise its shins against the problem of "belief." New categorical explanations of religious belief repeatedly and inadvertently prove identical with old explanations; more oddly, so do categorical refusals to explain it. The fallacy lies in thinking that belief can be categorically identified in the first place. But recognition of the fallacy does not leave us stymied. A short theoretical discussion of St. Thomas Aquinas and a longer reading of the Life of Christina of Markyate suggest how belief may be historically discussed without being unhistorically cartooned.
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Lenković, Mirela. „The Danse Macabre of the Beram Frescoes in the Chapel of sv. Marija na Škrilinah“. Obnovljeni život 73., Nr. 3 (23.11.2018): 409–10. http://dx.doi.org/10.31337/oz.73.3.7.
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The Danse Macabre as an iconographic theme appears in the Middle Ages across all of Europe carrying within it a message of the equality among people regardless of their station in life. Medieval artists used the various templates available to them: Biblia pauperum, Meditationes Vitae Christi, Legenda aurea, artistic templates, woodcuts, illuminated manuscripts, and the like. Scenes of the dying and death of ordinary people were not a theme of iconographic content prior to the Late Middle Ages, but rather begin to appear in the 14th century. There emerge at that time several categories of iconographic deaths. The Danse Macabre of the Beram frescoes (in the Chapel of sv. Marija na Škrilinah, 1474) contributes immeasurably to the artistic heritage of the Middle Ages as well as to Croatian cultural heritage.
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Witkowski, Nicholas. „Living with the Dead as a Way of Life: A Materialist Historiographical Approach to Cemetery Asceticism in Indian Buddhist Monasticisms“. Journal of the American Academy of Religion 87, Nr. 3 (17.07.2019): 824–59. http://dx.doi.org/10.1093/jaarel/lfz040.
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AbstractThis study challenges the long-standing scholarly conception that ascetic practice was incompatible with the institutional imperatives of the Indian Buddhist monastery in the “middle period.” Drawing upon the rich narrative tradition in Indian Buddhist law codes (Vinaya), I employ a new hermeneutical approach in order to demonstrate that cemetery (śmaśāna) asceticism remained central to the Buddhist monastic lifestyle. I begin with an extended methodological discussion that locates my approach—what I call materialist historiography—in a genealogy of scholarship that reads literary texts for an anthropology of everyday life. I then draw from a wide range of Vinaya narratives to argue that, despite the increasingly vocal presence of a Brahmanical purity party, the ascetic practices of residing in the cemetery, meditating on corpses, scavenging for goods on the charnel ground, and stripping corpses of their funeral shrouds remained an everyday affair in the monastery.
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Odilov, Abror A. „ISLAM AND TOLERANCE: LOOKING THROUGH THE PRISM OF CENTURIES“. JOURNAL OF LOOK TO THE PAST 4, Nr. 6 (30.06.2021): 4–8. http://dx.doi.org/10.26739/2181-9599-2021-6-1.
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This article analyzes issues related to religious life in Central Asia, specifically in the Movarounnahr and Khorasan regions, from the early Middle Ages to the Mongol invasion. The author describes the spread of Islam in the region, its causes, the fact that the principle of tolerance towards other religions in Islam has become an integral part of the social life. It is also the theory that the land of Movarounnahr was the place where tolerance emerged in the Middle Ages Index Terms: Islam, religion, Movarounnahr, Khorasan, tolerance, Christianity, Judaism, territory, other religions, mosque, church, temple
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Nelson, Janet L. „Women and the Word in the Earlier Middle Ages“. Studies in Church History 27 (1990): 53–78. http://dx.doi.org/10.1017/s0424208400012018.
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It is a characteristic merit of Richard Southern—recently voted the historians’ historian in The Observer—that as long ago as 1970, in Western Society and the Church, he devoted some luminous pages to ‘the influence of women in religious life’. Though these pages nestle in a chapter called ‘Fringe orders and anti-orders’, twenty years ago such labels were not pejorative. Southern made women emblematic of what could be called a pendulum-swing theory of medieval religious history. First came a primitive, earlier medieval age of improvization and individual effort, of spiritual warriors and local initiatives; the central medieval period saw ‘a drive towards increasingly well-defined and universal forms of organization’ in an age of hierarchy and order; then, in the fourteenth and fifteenth centuries, back swung the pendulum towards complexity and confusion, individual experiment, and ‘small, humble, shadowy organizations’.
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Rostankowski, Cynthia C. „The Monastic Life and the Warrior's Quest: The Middle Ages from the Viewpoint of Animals in Brian Jacques's Redwall Novels“. Lion and the Unicorn 27, Nr. 1 (2003): 83–97. http://dx.doi.org/10.1353/uni.2003.0008.
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Hettinger, Madonna J. „Daily Life in the Late Middle Ages. Richard Britnell“. Speculum 77, Nr. 1 (Januar 2002): 147–49. http://dx.doi.org/10.2307/2903804.
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