Journal articles: '(Augustinian monastery)'

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Łatak CRL, Kazimierz. "Wokół postaci ojca Szymona Mniszka (ok. 1543–1591) – współzałożyciela zgromadzenia polskich augustianek." Textus et Studia, no. 1(29) (July 9, 2022): 65–85. http://dx.doi.org/10.15633/tes.08103.

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The subject of this article is the figure of Szymon Mniszek, a Polish Augustinian active in the second half of the 16th century. After graduating from school in Łowicz, Mniszek entered the Augustinian monastery in Kazimierz near Kraków. He studied in Kraków and Padua, where he obtained a doctorate in theology. He later lectured on philosophy and theology in Padua for several years. He also published his most important works in Italy. As he came back to Poland, he was a preacher in Olkusz and Krakow, a lecturer of theology at the monastery study, provincial of the Polish province of the Order of Saint Augustine, and a royal preacher. In Krakow, he was also known for his social activity. His original work was the organization of a female confraternity at the Augustinian monastery, which in 1583 he transformed into a congregation of the third order of St. Augustine

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Guijo Pérez, Salvador, and Jesús Sánchez Gil. "Tan conocida, tan venerada y aplaudida. La iconografía guadalupana en el monasterio de San Leandro de Sevilla." ACCADERE. Revista de Historia del Arte, no. 4 (2022): 71–93. http://dx.doi.org/10.25145/j.histarte.2022.04.04.

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This article studies and aims to present the catalogue of Novohispanic paintings with the theme of Our Lady of Guadalupe that are kept in the monastery of San Leandro in Seville. The study is structured in different sections: an introduction, a study that relates the New World and the monastery of San Leandro, the analysis of the iconography of Guadalupe and its arrival in Seville, as well as the works in the Augustinian monastery.

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

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

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Griffiths, Fiona J. "Brides and Dominae: Abelard’s Cura Monialium at the Augustinian Monastery of Marbach." Viator 34 (January 2003): 57–88. http://dx.doi.org/10.1484/j.viator.2.300382.

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Sofronova, L. V., and T. G. Chougounova. "Apologia Pro Vita Sua: Erasmus Roterodamus on His Failed Monastic Attempt." Prepodavatel XXI vek, no. 1/2 (March 31, 2024): 332–45. http://dx.doi.org/10.31862/2073-9613-2024-1-332-345.

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The article presents the first Russian translation of a famous letter from the Dutch humanist Erasmus of Rotterdam to his longtime friend Servatius Rogers, dated July 8, 1514. The letter is a response to the Prior’s demand to return to the Augustinian canon monastery in Steyne, of which the humanist had been a member since 1487. This epistolary source should be considered in the context of the “new biographical history”. Erasmus’s renouncing of the monastery is seen as a manifestation of Renaissance individualism. In explaining the humanist’s apostasy, more attention should be paid to his personal situation: it was not so much the shortcomings of the entire monastic community as the physical and psychological maladjustment to monastic life of the Rotterdam man himself that caused his departure from Stein. It is suggested that the epistle should be interpreted as an experience of the author’s self-representation. Erasmus deliberately selects autobiographical information demonstrates to the world the necessary image of himself. The humanist turns his justification for leaving the monastery into an Apology for the modus vivendi of a Renaissance intellectual.

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De Maeyer, Nicolas. "“Illustre est Lovanium et Belgium Janssenio”: Textgenetische Analyse von Cornelius Jansenius’ Oratio de interioris hominis reformatione." Journal of Early Modern Christianity 2, no. 1 (April 7, 2015): 33–60. http://dx.doi.org/10.1515/jemc-2015-0003.

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Abstract The present contribution offers an analysis of the Oratio de interioris hominis reformatione (1628), a sermon written by Cornelius Jansenius (1585–1638), professor of exegesis at the university of Leuven, for the introduction of a new monastic rule in the monastery of Affligem (Southern Netherlands). The text was reprinted several times and gained a certain popularity in the seventeenth century, especially through its French translation by Robert Arnauld d’Andilly (1642). This contribution focuses on the historical circumstances which lead to the genesis of the Oratio. By means of introduction, a summary of the text’s content is given, focusing on Jansenius’ presentation of the Augustinian exegesis of 1 John 2:16 on the threefold concupiscence. Our proper analysis of the historical context of the Oratio is threefold. In first instance, we analyze Jansenius’ relations with the different protagonists in the reform of Affligem, which culminated in the introduction of a new monastic rule in 1628. Thereafter, we focus on the history of the Benedictine monastery itself, from its foundation until the seventeenth century. We end our analysis with a close examination of the pronuntiatio of the Oratio on 18 October 1628 and the immediate impact of the text.

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Pariseault, Christine, Christina Whitehouse, and Melissa O’Connor. "Providing Experience for Undergraduate Nursing Students to Care for Older Adults: A Qualitative Study." Innovation in Aging 4, Supplement_1 (December 1, 2020): 546. http://dx.doi.org/10.1093/geroni/igaa057.1782.

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Abstract Care of the older adult can be complex and frequently influenced by ageism. Nursing students do not have the frequent opportunity to provide care for older adults. The purpose of this pilot study was to expose sophomore nursing students to older adults earlier and more often in the undergraduate curriculum by providing a unique clinical experience at St. Thomas of Villanova Monastery, a residential facility for retired Augustinian priests. This study examines the experience of students’ participation in this clinical experience. Qualitative content analysis of 12 student logs was conducted. Themes that emerged included: age-related changes, environmental considerations, psychosocial needs and changes, and consideration of gerontology as a career choice and existing bias. Students gained a valuable understanding of the unique age-related changes that older adults are experiencing. Early experiences are vital in the curriculum and provide enhanced engagement in gerontology.

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Grossi, Vittorino. "El servus/serva Dei El monje/monja (frater/soror) agustiniano." Augustinus 65, no. 1 (2020): 205–33. http://dx.doi.org/10.5840/augustinus202065256/25719.

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The article approaches the fiuure of the Augustinian monk taking as point of departure some of the Works of Saint Augustine, particularly the Regula ad servos Dei and sermons 354, 355 and 356, to show how Augustine from the initial anthropological category of homo interior-homo exterior –typical from the Latin Christian tradition–, he shifts, already in the Regula ad seruos Dei (probably around 400), to the category of homo spiritalis, in relationship to a spirituality of freedom under the grace of God. From this anthropological perspective, famulus/a seruus/a Dei (= the monk, the virgin) is considered not as “he who tames the flesh”, but rather as “he who loves spiritual beauty”, he who is born of Holy Spirit. The article points out how for Augustine, the monastery must be a place with an atmosphere of freedom and grace that gives life, “not as servants under the law”, but “as free men under grace” (reg. 3 8, 1).

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Seeberg, Stefanie. "Neupräsentationen und Umdeutungen des Heiligen Kreuzes von Polling vom 13. bis zum 18. Jahrhundert." Zeitschrift für Kunstgeschichte 80, no. 2 (December 30, 2017): 292–309. http://dx.doi.org/10.1515/zkg-2017-0015.

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Abstract The center of the baroque altarpiece of the Augustinian Monastery of Polling in South Germany forms the so-called Holy Cross. Its current presentation, dated from 1763, is the last of a sequence of four well-documented presentations of a Romanesque wooden cross since 1230. This cross is an excellent example for analyzing and comparing several methods of re-presenting a historic art object as well as for understanding the motivation for such re-presentations, which are grounded on changes of the spiritual function of the object. In its first reframing, the cross received a covering of gilded parchment and a painting of the crucifix on this ground coat. In a fundamental publication from 1994, this covering was compared with a reliquary holding the old venerated wooden cross. However, looking at the context of medieval instructions for painters and the material evidence of extant contemporary paintings, this interpretation becomes questionable: the covering with parchment was a common and technically motivated procedure rather than a spiritually motivated one.

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NORTON, MICHAEL LEE. "Further thoughts on Graz 807 and Vienna 13314." Plainsong and Medieval Music 25, no. 1 (March 15, 2016): 73–91. http://dx.doi.org/10.1017/s0961137115000224.

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ABSTRACTGraz, University Library, MS 807 and Vienna, Austrian National Library, latin 13314 have been studied intensively for more than a century, yet unsolved problems remain. Following a brief discussion of the sources and relevant scholarship, the antiphons for the Rogationtide processions in the gradual portions of both manuscripts I examine, along with a supplementary set of Rogationtide antiphons added to the Vienna codex. I then take a closer look at the expanded descriptions for the rites for Holy Thursday, Good Friday and Holy Saturday in the Vienna manuscript's sacramentary. From this evidence, I reaffirm the association of the liturgies in Vienna 13314 and Graz 807 with the canons and canonesses of Klosterneuburg respectively, and argue that the twelfth-century additions to Vienna 13314 suggest that the two manuscripts were kept together already in the twelfth century, most likely at the Augustinian monastery at Seckau. I conclude with further observations on the much-discussed odd placement of the Dedication of the Church in the Sanctorale of Graz 807 and on the occasion that would have brought the two manuscripts to Seckau.

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Bracha, Krzysztof. "Husytyzm jako kąkol. Kalendarium husyckie w kazaniu Dominica V post Epiphaniam Jana z Paczkowa Wettzigera z końca XV w." Studia z Dziejów Średniowiecza, no. 25 (September 16, 2022): 47–66. http://dx.doi.org/10.26881/sds.2022.25.02.

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In a manuscript from the end of the fifteenth century in the University of Wrocław Library, which derives from the Augustinian Monastery (canonici regulares) in Żagań (under the Provost in Zielona Góra), a collection of sermons has survived, a collection of homilies for the entire liturgical year, entitled Sermones varii de tempore et de sanctis, transcribed by Jan z Paczkowa Wettziger (died after 1497). Wettzinger, a canon regularis from Kłodzko (he later lived in Żagań, Wrocław, and Zielona Góra), was not, despite appearances, the author of the collection, but he edited it on the basis of a collection of sermons of the Bernardine Patrick during his stay in Zielona Góra. Between pages 49r and 50v of the manuscript, there is the second (in sequence) sermon Sermo II: Dominica V post Epiphaniam. It is devoted to the phenomenon of heresy, which the preacher compares allegorically to the biblical tares. Wettzinger concentrates, above all, on an anti‑Hussite polemic. He transforms a critical interpretation of heresy into a chronicle‑style piece, incorporating into the sermon a calendar of the history of Czech Hussitism in the form of a long chronicler’s note.

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Slabý, Ondřej, Ondřej Dostál, and Kateřina Slabá. "Gregor Mendel celebrates 200 years: from the gardens of the Augustinian monastery in Brno to the causal treatment of monogenic diseases." Česko-slovenská pediatrie 77, no. 4 (August 25, 2022): 189–97. http://dx.doi.org/10.55095/cspediatrie2022/031.

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Ahlin Sundman, Elin Linnea, and Steinunn Kristjánsdóttir. "Clerical Masculinity, Ability, and Appearance: A Case Study of Ante-mortem Tooth Loss in the Late Medieval Augustinian Monastery of Skriðuklaustur, Iceland." Journal of Medieval Monastic Studies 10 (January 2021): 157–80. http://dx.doi.org/10.1484/j.jmms.5.125362.

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Heckmann, Irmhild. "Bauen im menschenfreundlichen Maßstab." Architectura 46, no. 2 (July 11, 2019): 258–87. http://dx.doi.org/10.1515/atc-2016-2007.

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AbstractTo build in human-friendly frame. Architecture and urban concept of the University of PassauAfter 1945 the foundation of new universities in the Federal Republic of Germany consisted of three phases. The university of the independent city of Passau belongs not only to one of the last provisional universities in Bavaria, but also in the old Bonn Republic (commissioning winter semester 1978/1979). Main arguments for this new foundation were among others a tradition several centuries long as a place of education and research (Higher Education Institution of Jesuits 1622, Philosophical-Theological University 1923 –1978), equality of opportunity in the area of education anchored in Bavarian Constitution and the lack of university in the administrative district of Lower Bavaria. The legal anchoring for the location of the University of Passau in 1972 as well as the decision to a combined urban idea- and construction-competition in 1976 paved the way for the progressive realization of a modern campus area which was in spatial and structural connection with the four-wing complex of the former Augustinian Monastery of St. Nikola in west of the historic Old Town. Concerning the architectural and urban design of the new university, Passau, like other German cities, received inspiring ideas both from home and abroad, the model of the campus area being a good example. However, specific solutions related to the regional situation were searched and found in detail. The structural and landscaping design of the university area in Passau can be considered as an outstanding urban project. It’s relevance goes beyond Passau

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Perutková, Jana. "Klosterneuburger Librettodrucke aus dem 18. Jahrhundert – neu bewertet." Musicologica Brunensia, no. 2 (2022): 5–27. http://dx.doi.org/10.5817/mb2022-2-1.

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The music collections of the monasteries and convents in Central Europe contains many interesting sources. To date, they have been only partially accessed and catalogued. Furthermore, not only the music itself has to be considered, but also various other types of sources such as librettos, periochæ, inventories, invoices, requests, diaries, correspondence etc. These sources need to be described and evaluated in a detailed manner, and only on this basis may questions about the interweaving of repertoire or personnel between the different monasteries – both in the field of liturgical and secular music – arise. The aim of this paper is to take a closer look at a valuable source material, namely the libretti preserved in Klosterneuburg Abbey. The Klosterneuburg libretto collection currently contains a total of 77 exemplars in three different groups. The oldest prints date from the last decade of the 17th century to the most recent from 1765. The largest proportion is made up of the Lenten oratorios and those oratorios performed at the Holy Sepulchre during Holy Week (46 pieces). The second group represents a series of oratorios in honour of St. John of Nepomuk (14 pieces), and the last comprises various homage and occasional works (17 pieces). This paper follows on from the essay by Otto G. Schindler, who did the fundamental cataloguing of the libretti in the library of the Augustinian canons' monastery of Klosterneuburg in the second half of the 20th century. This text attempts to classify the librettos of the Abbey library according to the current state of research and to present some interesting examples.

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Krafl, Pavel. "Dva notářské instrumenty z roku 1419 k dějinám řeholních kanovníků sv. Augustina v Kladsku. Pramenná edice." PRÁVNĚHISTORICKÉ STUDIE 53, no. 3 (January 12, 2024): 39–54. http://dx.doi.org/10.14712/2464689x.2023.44.

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During the 14th century, canon law gained considerable influence. All cases which related to clergy and Church property were dealt with solely by the ecclesiastical courts. During the preparatory phases of court proceedings, public notaries were very important. They were mainly involved in appointing legal representatives and producing verified copies of important documents. The objective of this article is to present two notarial instruments produced by public notaries: Materna, the son of Doctor Martin of Kladsko, and Nicolas, called Naso, the son of Henry of Chojnów. Both instruments were produced in 1419 and relate to the monastery of the Canons Regular of St. Augustine in Kladsko. The documents are kept in the Kladsko parish archive under numbers A 4 b and A 12 i. Attached is a critical edition of both notarial instruments. The first instrument incorporates documents of Wenceslas IV, King of Bohemia, Charles IV, King of Bohemia, and Arnošt of Pardubice, Archbishop of Prague, which show the ownership of properties in the Kladsko region and outside it. The second instrument records the appointment of legal representatives of the convent at the ecclesiastical courts. We do not have any direct evidence of the subject of the monastery’s dispute, but one can assume that it related to long-term disputes with the holders of fiefs in the Kladsko region. These disagreements related to economic immunity (unauthorised attempts to collect royal taxes for the monastery’s properties) and, to a lesser extent, other matters.

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Korczyński, Adam. "Dokumentacja fotograficzna kościoła Świętej Katarzyny w Krakowie w zbiorze fotografii Karola Lanckorońskiego." Rocznik Biblioteki Naukowej PAU i PAN 64 (2019): 103–14. http://dx.doi.org/10.4467/25440500rbn.19.006.14149.

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The Photographic Documentation of St Catherine’s Church in Cracow in Karol Lanckoroński’s Collection of Photographs A collection of photographs gathered by Karol Lanckoroński serves as a kind of photographic archive today. Because of the authorship of photographs kept there, this collection is not only of documentary, but also collector’s and artistic value. Kept in the Phototheque of the Polish Academy of Arts and Sciences, this 19th-century photographic documentation contains, among others, photographs concerning St Catherine’s Church and the Augustinians’ monastery in the Cracow district of Kazimierz, as well as historic items and works of art connected with these sites. Most of the 47 identified thematic prints are signed with the surname Krieger. Made in Ignacy Krieger’s Studio, the photographic documentation of St Catherine’s Church that Karol Lanckoroński decided to put in his collection separates a number of thematic categories that are its characteristic features: the architecture of the church and the monastery, sepulchral architecture and sculpture, panel painting and the main altar serving as an example of 17th-century “monumental woodcarving”. Thus, the photographs described in the paper serve as interesting and valuable archive materials.

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Hauptman-Fischer, Ewa. "Father Carolus Weldamon (d. 1736), Canon Regular from Fulnek Monastery - Unknown Composer and His Music." Musicologica Olomucensia 35, no. 1 (July 1, 2023): 113–33. http://dx.doi.org/10.5507/mo.2023.008.

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Sims Williams, Patrick. "St Wilfrid and two charters dated AD 676 and 680." Journal of Ecclesiastical History 39, no. 2 (April 1988): 163–83. http://dx.doi.org/10.1017/s0022046900020649.

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No original Anglo-Saxon charter bearing an AD date earlier than 736 is extant, which seems to suit the traditional view that dating by the Era of the Incarnation, as opposed to the indiction or regnal years, was due to its popularisation by Bede's treatise De temponim ratione and his Historia ecclesiastica. ‘Consequently,’ in R. L. Poole's words, ‘not a few Anglo-Saxon charters which contain the date from the Incarnation have been condemned as spurious or corrupt.’ He then added that ‘there seems, however, to be no reason to suppose that the adoption of this era was originated by the treatise of Bede’, maintaining that it is ‘much more likely’ that it was derived from the Easter Tables of Dionysius Exiguus, arguing on the basis of the accounts of St Wilfrid's instruction at Rome and his speech at the Synod of Whitby in 664, that the saint championed the use of the Dionysian computation. Kenneth Harrison has shown how likely this is on various grounds. These include a defence of four charters bearing AD dates in the seventh century and arguably connected with Wilfrid. Harrison's case has been accepted by Nicholas Brooks, though not by Anton Scharer, and Harrison later brought two more charters into the discussion. The earliest of Harrison's charters, the foundation charter of Bath, dated AD 676 and attested by Wilfrid, and a charter concerning Ripple, Worcestershire, dated AD 680, will be discussed in detail below. Three others, all attested by Wilfrid, belong to the group of charters which Anton Scharer and Patrick Wormald associate with Eorcenwald, bishop of London, who also attests: Casdwalla of Wessex's grant of Farnham, Surrey, dated (problematically)AD 688, Eorcenwald's grant of Battersea, Surrey, dated AD 693, and his charter for Barking monastery, in which his visit to Rome is dated (again problematically) to AD 677. It is entirely possible that Wilfrid was responsible for the inclusion of the annus Domini in these charters, even if their actual drafting was done by Eorcenwald or one of his circle; the absence of the annus Domini from the other credible ‘Eorcenwald’ charters is significant. (Eorcenwald attests the Bath foundation charter, but so does Wilfrid.) Harrison's remaining charter is Æthelred of Mercia's confirmation of a grant in Thanet to the Kentish abbess Æbbe, dated AD 691 in the best manuscript.6 Significantly, this is the only one of the thirteen charters between 675 and 737 in Elmham's Historia Monasterii S. Augustini Cantuariensis to bear an AD date. Wilfrid does not attest — the confirmation carries no witness list — but Brooks comments that, of the four charters originally discussed by Harrison (Birch, Cartularium Saxonicum, nos 42, 43, 51 and 72), only BCS 42 [the Thanet charter] has no evident connection with Wilfrid. Yet it shows Wilfrid's friend and protector, King Æthelred of Mercia, intervening in Kent by force in January 6gi (‘dum ille infirmaverat terram nostram’) at a time when the see of Canterbury was vacant. Wilfrid was by this time again running into difficulties with the Northumbrian king, and his biographer claims that he had been offered the succession to the see of Canterbury by Archbishop Theodore himself.

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Curry, Robert. "Regesta Bohemiae et Moraviae aetatis Venceslai IV (1378 dec.–1419 aug. 16.), Tomus VII Fontes Archivi terrae Moraviae Brunae, and: Řeholní kanovníci sv. Augustina v Lanškrouně. Dějiny a diplomatář kláštera / The Canons Regular of St Augustine in Lanškroun: History and Diplomatarium of the Monastery (review)." Parergon 29, no. 1 (2012): 227–29. http://dx.doi.org/10.1353/pgn.2012.0041.

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Hartl, Daniel L. "Gregor Johann Mendel: From peasant to priest, pedagogue, and prelate." Proceedings of the National Academy of Sciences 119, no. 30 (July 18, 2022). http://dx.doi.org/10.1073/pnas.2121953119.

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Gregor Mendel was an Augustinian priest in the Monastery of St. Thomas in Brünn (Brno, Czech Republic) as well as a civilian employee who taught natural history and physics in the Brünn Modern School. The monastery’s secular function was to provide teachers for the public schools across Moravia. It was a cultural, educational, and artistic center with an elite core of friar-teachers with a well-stocked library and other amenities including a gourmet kitchen. It was wealthy, with far-flung holdings yielding income from agricultural productions. Mendel had failed his tryout as a parish priest and did not complete his examination for teaching certification despite 2 y of study at the University of Vienna. In addition to his teaching and religious obligations, Mendel carried out daily meteorological and astronomical observations, cared for the monastery's fruit orchard and beehives, and tended plants in the greenhouse and small outdoor gardens. In the years 1856 to 1863, he carried out experiments on heredity of traits in garden peas regarded as revolutionary today but not widely recognized during his lifetime and until 16 y after his death. In 1868 he was elected abbot of the monastery, a significantly elevated position in the ecclesiastical and civil hierarchy. While he had hoped to be elected, and was honored to accept, he severely underestimated its administrative responsibilities and gradually had to abandon his scientific interests. The last decade of his life was marred by an ugly dispute with civil authorities over monastery taxation.

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Flensburg, Sophie. "Sprickor i fasaden. Stenbyggnaderna väster om Dalby kyrka och en diskussion om paradigm." META – Historiskarkeologisk tidskrift, June 9, 2024, 116–31. http://dx.doi.org/10.59008/meta.2024.25171.

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Cracks in the façade. The stone buildings west of Dalby church and a discussion about paradigm. In the 1960s, remains of two stone buildings were discovered west of Dalby church. Erik Cinthio interpreted them as a royal palace with an atrium andan arcade, a view that has been widely accepted since. However, in 2010, Jes Wienberg suggested that the buildings had been part of the 12th century Augustinian monastery. Archaeological evidence further supports this hypothesis. This promptsthe question of why the palace hypothesis has not been challenged more. Could our perception of Dalby be biased by a one-sided perspective that favours the elite, thereby limiting our perspectives in the field of church archaeology and the studyof Romanesque towers? It is important to consider both hypothese

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Fick, Rikus. "Die intensiteit van die Semi-Pelagiaanse stryd in die Galliese Kerk van die vyfde en sesde eeu." In die Skriflig/In Luce Verbi 41, no. 4 (July 27, 2007). http://dx.doi.org/10.4102/ids.v41i4.322.

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The intensity of the Semi-Pelagian controversy in the Gaulish Church of the fifth and sixth centuries The controversy over Augustine’s predestinarian views was transferred to Gaul after the Vandal conquest of Africa. The Pelagian controversy was characterised by the participation of several prominent figures and the convention of seven councils. The question, however, is why the Semi-Pelagian controversy was of such a different character. The answer is to be found in the context of the participants in the debate: the unique charac- ter of the Gaulish Church, the influence from the monasteries and the distinctive political setting of this region. John Cassian, founder of the monasteries of Marseilles, took the view that God’s grace comes as an answer to the beginning of a good will in the human person and the free will in man can either neg- lect or delight in the grace of God. The same sentiments were soon heard from the monastery on the island of Lerins. The reaction to this stance by Prosper of Aquitaine led to the literary involvement of Augustine. For several decades the bishops of Arles and Vienne attempted to raise their city’s ecclesiastical status above the other cities of Southern Gaul – a phenomenon typical of the public life of this region. In 529 Caesarius, former monk of Lerins, of aristocratic descent and bishop of Arles, held a synod at Orange. This synod affirmed a diluted form of the Augustinian position. All the elements of the character of this controversy can be found in the person of Caesarius who was also mainly responsible for the formulation of the canons of this synod.

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"Jean Hyacinthe De Magellan, F. R. S., and the chemical revolution of the eighteenth century." Notes and Records of the Royal Society of London 45, no. 2 (July 31, 1991): 155–64. http://dx.doi.org/10.1098/rsnr.1991.0015.

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Joã Jacinto de Magalhãs (1722-1790) left the congregation of Augustinian monks at Coimbra around 1755 to pursue a scientific career. Thereafter he became known generally, from his writings, as Jean Hyacinthe de Magellan. He became involved with the advance of science in his day when the French naval officer and astronomer, Gabriel de Bory (1720-1801), visited Portugal in 1751 to observe a solar eclipse and stayed at the monastery of Coimbra. Magellan served as Bory’s guide and assistant during the latter’s visit and, in turn, Bory was instrumental in introducing Magellan to a wide circle of leading European scientists and men of influence, particularly those of France. 1,2 Over the period 1755 to 1764, before taking up residence in London, Magellan travelled throughout Europe to make the acquaintance of scientists and patrons of science and the associated crafts, and to extend his linguistic skills. Magellan became an unpaid confidential agent of the French government, possibly during this period, reporting on major technical innovations introduced outside France: surviving letters show that he was engaged in such activities by 1770. The Director of the French Government’s bureau of commerce, Daniel Trudaine (1703-1769), made use of expert agents to discover the secrets of foreign industrial superiority, particularly British, and the practice was continued by his son, Trudaine de Montigny (1733-1777), who took over the directorship from his father in 1764. Soon after settling in London in 1764, Magellan was regularly sending the younger Trudaine packages of books and pamphlets describing new inventions and, on one occasion, he even endeavoured to smuggle out of England a newly developed loom that the British

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"Pavel Krafl, Petra Mutlová, and Dana Stehlíková, Řeholní kanovníci Sv. Augustina v Lanškrouně: Dějiny a diplomatář kláštera/The Regular Canons of St. Augustine in Lanškroun: The History and Diplomatarium of the Monastery. (Práce Historického ústavu AV ČR., řada B, svazek 7.) Prague: Historický Ústav, 2010. Pp. 397; b&w and color figs. CZK 365. ISBN: 9788072861767." Speculum 87, no. 4 (October 2012): 1282. http://dx.doi.org/10.1017/s003871341200406x.

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Journal articles on the topic '(Augustinian monastery)'

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