Relevant bibliographies by topics / Benedictin nun

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Academic literature on the topic 'Benedictin nun'

Author: Grafiati
Published: 25 January 2025

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Journal articles on the topic "Benedictin nun"

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Keplinger, Ksenia, and Birgit Feldbauer-Durstmüller. "Accountability is a Two-way Street: The Meaning of Accountability and Informal Accountability Practices in the Monastic Context." management revue 34, no. 2 (2023): 169–93. http://dx.doi.org/10.5771/0935-9915-2023-2-169.

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Combining Schlenker et al.’s (1994) accountability pyramid with the accountability framework formulated by Joannidés (2012), we conduct a qualitative study of a Benedictine community to better understand the nature of accountability in the non-English speaking context and investigate informal accountability practices that helped to sustain Benedictine organisations for more than 1,500 years. The findings suggest that monastic accountability is positive in its nature and can be conceptualised as a social and moral relationship between a believer (an account giver) and God (the highest principal) supported by the monastic leader(s) making sure that account givers adhere to certain standards and fulfil particular obligations in their daily lives. The Benedictines emphasise positive accountability enactment by implementing informal accountability practices based on trust, shared values, and mutual respect. Evaluative inquiries through an open dialogue between parties involved, social control through informal rewards and sanctions, individual appreciation through public announcements, collective discourse through regular input and two-way feedback, and leader accessibility through listening and informal information exchange are examples of informal accountability practices that guide the behaviour of the Benedictines towards the achievement of community goals and can also be adapted by non-religious organisations.
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Zięba, Andrzej A. "Rękopiśmienny śpiewnik benedyktynki ormiańskiej Antoniny Grzegorzowiczówny z 1757 roku jako przykład alografii ormiańsko-polskiej." Lehahayer 9 (December 19, 2022): 69–81. http://dx.doi.org/10.12797/lh.09.2022.09.02.

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THE HANDWRITTEN PRAYER BOOK OF THE BENEDICTINE NUN ANTONINA GRZEGORZOWICZÓWNA FROM 1757 The collections of the library of the Armenian patriarchate in Jerusalem (St. Toros Manuscript Library) include a valuable souvenir of the cultural heritage of the Polish Armenians – the handwritten prayer book of Antonina Grzegorzowiczów na, a Benedictine nun from Lwów (ref. number 3856). It is the oldest collection of songs from the monastery of the Armenian Benedictines nuns in Lwów, which has been preserved until our times. It dates back to 1757 and comprises the colophon written by Asvadzadur, a son of Ovanes. It provides information that the songbook was to be a gift for his sister, whose name had been written with the Polish letters under the copyist’s colophon. The consecration of Antonina, which took place a month later, on 13th November, in the Armenian cathedral of Lwów, was a reason of the gift. The article characterises the figure of the owner, analyses the content of the songbook – its usefulness for research on cultural (linguistic and religious) relations in Lwów in the 18th century – and determines the fate of the manuscript.
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Billett, Jesse D. "The ‘old books of Glastonbury’ and the Muchelney breviary fragment: London, British Library, Additional 56488, fols. i, 1–5." Anglo-Saxon England 47 (December 2018): 307–50. http://dx.doi.org/10.1017/s0263675119000073.

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AbstractLondon, British Library, Add. 56488, fols. i, 1–5, is a fragment from a monastic breviary of the first half of the eleventh century, probably made at or for Muchelney Abbey (Somerset). It is here argued on palaeographical, musical and liturgical grounds that this breviary represents a liturgical tradition separate from that of Æthelwold’s network of reformed houses, which imitated the northern French monastery of Corbie. The fragment’s liturgy is based instead on a local ‘secular’ (non-monastic) liturgical tradition that has been minimally supplemented and rearranged to agree with the requirements of the Regula S. Benedicti. The scribe apparently compiled the breviary from several separate exemplars (a collectar, a bible, a homiliary, and what seems to have been a ‘secular’ antiphoner), which may indicate that the liturgy at Muchelney was ‘Benedictinized’ much later than might have been assumed. The same secular tradition seems to be preserved, beneath subsequent layers of modification, in a thirteenth-century Muchelney breviary (London, British Library, Add. 43405–6) and a fifteenth-century ordinal of St Mary’s Abbey, York (Cambridge, St John’s College D. 27). These later sources, while not representing the Benedictine liturgy of the lost ‘old books of Glastonbury’ under Dunstan (as suggested by McLachlan and Tolhurst), are valuable potential witnesses to the otherwise largely unattested Office liturgy used in English minsters before the ‘Benedictine Reform’ of the tenth century.
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Flachenecker, Helmut. "Non enim legimus hoc a regula Benedicti … Benedictines and the University of Paris in the 13th century." Franciscan Studies 78, no. 1 (2020): 5–15. http://dx.doi.org/10.1353/frc.2020.0008.

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Cowley, Catherine. "Philia and Social Ethics." Forum Philosophicum 14, no. 1 (June 1, 2009): 17–37. http://dx.doi.org/10.35765/forphil.2009.1401.02.

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Benedict XVI's first encyclical, Deus Caritas Est, treated the different characteristics of human love and their expression. The first section discusses eros and the second shows how agape provides the essential framework for Catholic charitable organisations. I will be arguing that by omitting any reflection on the role of philia, he missed a significant opportunity to retrieve an important part of the Tradition and expand our usual understanding of the elements of social ethics. Part I briefly gives the background of Benedict's non-use of philia in his encyclical and indicates the basis for the view that philia has no place in Christian social ethics. The favoured approach is that of agape. Part II presents Thomas Aquinas' view of friendship and how it might counter the shortcomings identified by the authors in Part I. Part III applies his view of friendship to the key principles in Catholic social teaching of solidarity and preferential option for the poor. Part IV concludes with some general summary remarks.
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Truran, Margaret. "‘Though an enclosed nun you have not an enclosed mind’: Dame Laurentia McLachlan of Stanbrook Abbey." Downside Review 140, no. 1 (January 2022): 33–56. http://dx.doi.org/10.1177/00125806221074976.

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George Bernard Shaw’s insight pays tribute to the remarkable human and spiritual development of Dame Laurentia McLachlan. An enclosed nun since the age of 18, she acquired a breadth of mind and heart that enabled her to touch the lives of many. This article examines afresh her influence as a Benedictine nun and abbess, her pioneering work on Gregorian chant for the liturgy, and the friendship she offered to all she encountered. In the context, light is shed on the history of Stanbrook Abbey, including the ill-founded rumour in the 1880s that Stanbrook intended to leave the English Benedictine Congregation. Belief in prayer and miracles is a recurring theme in Shaw’s correspondence with Dame Laurentia; new material about his friendship with the boxing champion, Gene Tunney, and the miraculous response to prayer that saved the life of Tunney’s wife, brings further light to bear on this.
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DINGLI, PETRA CARUANA. "Letters to a Nun: Monastic Music in Early Modern Malta." Journal of Ecclesiastical History 71, no. 3 (February 12, 2020): 562–78. http://dx.doi.org/10.1017/s0022046919002318.

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This article examines the performance of music in a Maltese female Benedictine monastery in the early modern period in relation to prevailing attitudes towards monastic music and polyphony. By placing these letters in their social and cultural context, it also offers fresh insights into female literacy in early modern Malta. The discussion centres on a set of fifteen unpublished letters that provide a rare example of a woman in early eighteenth-century Malta engaged in a written exchange of theological and philosophical ideas.
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OLIVEIRA, Andressa, Sabrina Alves FERNANDES, Randhall Bruce CARTERI, and Cristiane Valle TOVO. "EVALUATION OF REST ENERGY EXPENDITURE IN PATIENTS WITH NON ALCOHOLIC FATTY LIVER DISEASE." Arquivos de Gastroenterologia 58, no. 2 (June 2021): 157–63. http://dx.doi.org/10.1590/s0004-2803.202100000-27.

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ABSTRACT BACKGROUND: Non-alcoholic fatty liver disease (NAFLD) is currently considered a global public health problem, with changes in lifestyle being the effective way to treat the disease. To date, there is no recommended standard of assessment to determine the resting energy expenditure (REE) of patients with NAFLD, so that dietary therapy can be properly guided. OBJECTIVE: To evaluate the REE of patients with NAFLD through indirect calorimetry and compare with different predictive formulas of REE and with REE by electrical bioimpedance analysis (BIA). Assess body composition through BIA, with NAFLD staging and the presence of comorbidities. METHODS: They were evaluated in patients with NAFLD over 18 years of age treated at the Gastroenterology outpatient clinic of a tertiary level hospital in southern Brazil. NAFLD staging was performed using liver biopsy or a non-invasive method. Weight, height and body mass index (BMI) were determined in all patients. The short version of the International Physical Activity Questionnaire was used to assess physical activity. Comorbidities as arterial hypertension, diabetes mellitus and dyslipidemia were evaluated. To estimate energy expenditure at rest, Harris-Benedict, Jeor Mifflin-St, World Health Organization and Schofield formulas were used. BIA was used to assess resting metabolic rate (RMR) and body mass, and to measure RMR, indirect calorimetry was also used. Associations between categorical variables were tested with Pearson’s χ2 test and between groups with McNemar’s test. The level of significance assumed was 5%. The degree of agreement between the REE measurement methods was assessed using the Blan-Altman test. RESULTS: A total of 67 patients were evaluated, 70.5% male, with a mean age of 59 years and a mean BMI of 33.08 kg/m2 ±5.13. The average RMR per CI was 1,753 kcal ±614.58. When comparing the RMR estimate by different formulas with indirect calorimetry, only the Jeor Mifflin-St formula showed a statistically significant difference (P=0.0001), with a difference of +318.49 kcal. BIA and Harris Benedict’s formula presented values closer to CI, 1,658 and 1,845 kcal respectively. CONCLUSION: We suggest that the Jeor Mifflin-St formula should not be used to estimate the RMR in patients with NAFLD. In the absence of indirect calorimetry, some alternatives can be used safely in this population, such as BIA and the predictive formulas of Harris Benedict, Schofield and the World Health Organization.
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Hofmeister Pich, Roberto. "Frei Gaspar da Madre de Deus e a Philosophia Platonica – Um estudo introdutório." Classica Boliviana, no. XII (December 31, 2023): 425–93. http://dx.doi.org/10.62774/rcbxii569.

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Resumo Neste artigo, tem-se o propósito de caracterizar o pensamento filosófico do frade beneditino Gaspar da Madre de Deus (1715–1800). Isso ocorre, sobretudo, pela explicação de seu «platonismo» com respeito ao status ontológico dos «universais» ou supostas entidades não-particulares. Para esse propósito, faz-se breve descrição do manuscrito que contém o seu curso sobre lógica, intitulado «Philosophia platonica», bem como do estado da arte da pesquisa sobre as obras de Frei Gaspar e da preservação de seus textos. Resumen El presente artículo tiene el propósito de caracterizar al pensamiento filosófico del fraile benedictino Gaspar de la Madre de Dios (1715–1800). Esto es capaz de acontecer mediante la explicación de su «platonismo» en relación al estatus ontológico de los «universales» o de unas supuestas entidades no-particulares. Para alcanzar ese propósito se hace una breve descripción del manuscrito titulado «Philosophia platonica» que contiene el curso de lógica del fraile Gaspar de la Madre de Dios. Así también se muestra el estado del arte de la actual investigación y se visualiza la preservación de los textos (manuscritos). Abstract In this article, we have the purpose of characterizing the philosophical thought of the Benedictine Friar Gaspar da Madre de Deus (1715–1800). This happens, above all, by explaining his «Platonism» with regard to the ontological status of «universals» or alleged non-particular entities. For that purpose, we make a brief description of the manuscript that contains his course on logic, titled «Philosophia platonica», as well as of the state of the art regarding the research on Friar Gaspar’s works and the preservation of his texts.
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Derkse, Wil. "Listening and Responding: Benedictine Spirituality in Non-monastic Contexts." Logos: A Journal of Catholic Thought and Culture 3, no. 3 (2000): 194–213. http://dx.doi.org/10.1353/log.2000.0035.

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Dissertations / Theses on the topic "Benedictin nun"

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Genot, Anne. "De Marcelle Gallois à Mère Geneviève : concilier et affirmer deux vocations au XXe siècle." Electronic Thesis or Diss., Université Paris sciences et lettres, 2024. http://www.theses.fr/2024UPSLP096.

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La personnalité atypique de Mère Geneviève, unissant humour, art et religion, intrigue. Née Marcelle Gallois en 1888, elle effectue une carrière éclair dans le dessin satirique, reçoit le nom de Geneviève en 1917 à son entrée au monastère de Saint-Louis du Temple à Paris et réussit le tour de force de concilier deux vocations avant de s'éteindre en 1962.Un premier ensemble d'études sur cette artiste est paru parallèlement aux expositions qui se sont déroulées en 2004 au musée des Beaux-Arts de Rouen, en 2008 au musée de Port-Royal des Champs et à la suite d'un colloque en 2012. Cette thèse s'appuie sur l'inventaire complet du corpus des œuvres débuté en 2014, sur une correspondance qui s'est étoffée grâce à l'apport de nouveaux fonds et sur des documents inédits. De plus, un important effort de contextualisation a permis de resituer l'œuvre dans l'histoire de l'art, en mettant en relief les liens avec les différents mouvements profanes et religieux de son époque, et dans celle de la réforme de la liturgie. Il a valorisé aussi l'importance d'un réseau d'aide féminin. La construction et l'évolution du style de Geneviève Gallois, qui n'ont jamais été qu'évoqués, est analysée à travers son choix constant de la ligne et de la figuration reliée à l'Incarnation, qui trouve sa plénitude dans ses images mariales ou ses représentations du Christ. L'expression de la souffrance est une thématique qui reste essentielle dans son œuvre. Elle est complétée par celle de la miséricorde dans un ensemble touffu de Fils prodigues, de syndicats des pardonnés, de tentations de la moniale, etc. L'aventure de la construction de l'abbaye à Limon dans les années 1950, ouvre un chemin vers un renouveau : sortie de guerre, nouvelle vie. La religieuse artiste déploie alors une énergie, une joie qui va jaillir en couleur et mouvement dans les vitraux mais aussi dans le regard malicieux de certains dessins. Elle éclate dans deux vitraux, “Ludens coram deo” qui est l'incarnation des idées de R. Guardini sur la liturgie, et “In paradisum”, une figuration extraordinaire, très libre, de l'arrivée de la moniale au Paradis. La religieuse obscure, triste qui peinait à trouver sa place, est devenue une artiste reconnue par sa communauté. Elle entre dans une phase de pacification malgré l'épreuve de la maladie, élaborant des formes archétypales, une palette iconographique des attitudes de la prière, s'interrogeant sur la médiocrité et la sainteté au travers de ses dessins, sur le combat spirituel, par le biais du Cantique des cantiques. Son style fortement inspiré, entre autres, par ses débuts dans la caricature mais aussi l'art médiéval, évolue alors vers une grande liberté, une épure, tout en restant expressionniste. Il est, à l'apogée de son art, expression de l'inexprimable. Cette recherche se situe dans le cadre de la redécouverte de l'art religieux du XXe siècle où Mère Geneviève a sa place
The atypical personality of Mother Geneviève is intriguing, bringing together humor, art and religion. Born Marcelle Gallois in 1888, she had a whirlwind career as a satirical cartoonist, received the name of Geneviève in 1917, upon her entry into the monastery of Saint-Louis du Temple in Paris, and she successfully achieved the feat of reconciling her two vocations before dying in 1962.A first collection of studies on this artist was published in parallel with the exhibitions held in 2004 at the Musée des Beaux-Arts in Rouen, in 2008 at the Musée de Port-Royal des Champs and following a symposium in 2012. The inventory of her corpus, begun in 2014, revealed a prolix work, knowledge of her correspondence has expanded, and new unpublished documents have been discovered. In addition, a significant contextualization effort made it possible to situate the work in the history of art, highlighting the links with the different secular and religious movements of its time, and in that of the reform of the liturgy. It also highlighted the importance of a female support network.The construction and evolution of Genevieve Gallois‘style, which have just only been evoked, is analyzed here through her constant use of line and figuration linked to the Incarnation, which culminates in her Marian images and her representations of Christ.The expression of suffering is an essential theme in her work. It is complemented by that of mercy in a complex group of depictions of the Prodigal Son, the Union of the Forgiven Ones, the Temptations of the Nun, etc.The adventure of building the abbey in Limon in the 1950s marked a path towards renewal: ending of war, building of new life. The religious artist then exhibited renewed energy and joy, which burst forth in color and movement in her stained-glass windows but also in the mischievous look of some of her drawings. This is specifically eloquent in two stained glass windows, “Ludens coram deo” which embodies R. Guardini's ideas on the liturgy, and “In paradisum”, a unique, freely expressed representation of the nun's arrival in Paradise. The once obscure sad nun, who struggled to find her place, became a recognized artist in her community. Despite the ordeal of illness, she entered a phase of pacification, developing archetypal forms, an iconographic palette of prayer attitudes, questioning mediocrity and holiness through her drawings, about the spiritual combat, exploiting the Song of Songs.Her style, strongly inspired, among other things, by his beginnings in caricature but also by medieval art, later evolved towards greater freedom and purity while retaining its expressionist nature. It is, at the height of her art, an expression of the inexpressible.This research contributes to the rediscovery of 20th century religious art, where Mother Geneviève holds a significant place
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Impey, Edward. "The origins and development of non-conventual monastic dependencies in England and Normandy 1000-1350." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385615.

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Scheiner, Benedict [Verfasser]. "Miniaturisiertes sechstorbasiertes Frequenzmesssystem für berührungslose ISM-Anwendungen / Benedict Scheiner." München : Verlag Dr. Hut, 2021. http://nbn-resolving.de/urn:nbn:de:101:1-2021100123323695444626.

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Broy, Benedict Johannes Verfasser], and Jan [Akademischer Betreuer] [Louis. "Inflation and effective shift symmetries / Benedict Johannes Broy. Betreuer: Jan Louis." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2016. http://nbn-resolving.de/urn:nbn:de:gbv:18-79869.

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Schneider, Ulrich Johannes. "Spinozismus als Pantheismus." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-148866.

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In Zusammenhang mit der Heroisierung und Stilisierung Spinozas durch die Philosophen des deutschen Idealismus gewinnt ein altes Motiv der Spinozalektüre wieder an Kraft: es ist der im Begriff des "Spinozismus" mitschwingende Vorwurf des ,"Pantheismus". Noch im 18. Jahrhundert mit Atheismus weitgehend identisch, scheint der Begriff im 19. Jahrhundert eine bestimmte philosophische Radikalität zu bezeichnen. Keiner, der über Spinoza im 19. Jahrhundert schreibt, läßt ihn außer Betracht, viele verwenden ihn affirmativ, einige kritisch.
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Stutz, Teresa Elizabeth. "An embrace of love St. Walburga feast day celebrations and oil rituals /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Schneider, Ulrich Johannes. "Definitionslehre und Methodenideal in der Philosophie Spinozas." Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-171214.

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Spinoza hat durch die mathematische Form, in der er sein Hauptwerk, die 'Ethica', abfaßte, der in seiner Zeit viel bedachten, aber kaum diskutierten Frage der philosophischen Methode einen Angriffspunkt gegeben. Sehr zum Nachteil für seine Lehre, denn schon in der zeitgenössischen Rezeption bildete sich das später (bei Christian Wolff beispielsweise) herrschende Urteil, in der 'Ethica' würden atheistische Thesen unter dem Schutz einer exakten Methode für wahr ausgegeben. Die Widerlegungen des Spinozismus bemühten sich demzufolge entweder auf dem Feld der Beweise und Voraussetzungen um den Nachweis der Fehlerhaftigkeit oder sie hielten die Argumentation für unangreifbar und schten den atheistischen Charakter einzelner Lehrsätze aufzuzeigen. Beide Verfahren der Zurückweisung des Spinozismus basierten auf der Unanfechtbarkeit des methodischen Ideals (das man in einem Fall für falsch angewendet, im anderen für unwiderleglich durchgeführt sah). Spinozas Philosophie ist in der Tat (nicht nur der äußeren Form der Ethica nach) mit dem Problem der philosophischen Methode beschäftigt, wie es die Schrift aus den frühen sechziger Jahren, der 'Tractatus de intellectus emendatione', beweist. Dort findet sich eine allgemeine Theorie der Methode als Philosophie. Spinoza thematisiert die Idee der Methode und deren Form also von Beginn an auf einer anderen Ebene als zu seiner Zeit etwa Descartes, Pascal, Hobbes oder die Autoren der 'Logique de Port-Royal', Arnauld und Nicole. Jene haben die philosophische Methode mit den Verfahren der Analyse und Synthese (Descartes), oder unter logischen und rhetorischen Gesichtspunkten (Pascal) diskutiert, beziehungsweise beide Standpunkte beisammen abgehandelt (Arnauld und Nicole). Einzig Hobbes kommt mit seinem Entwurf eines Wissenschaftssystems mit mathematischer Ordnung dem Ideal Spinozas nahe. Den historischen Kontext, wie er hier kurz skizziert ist, nimmt die folgende Unternsuchung zum Anlaß, sich eingehend mit dem Problem der Methode in der Philosophie Spinozas zu beschäftigen. Sie berücksichtigt dazu vor allem den unvollendeten 'Tractatus'. Von dessen Definitionslehre nimmt sie ihren Ausgang, weil diese als Kernstück der Methodologie eine Frage aufwirft, deren Lösung Spinoza in der 'Ethica' versucht. Zudem ist Spinozas Theorie der Definition noch nicht zusammenhängend erläutert worden. Die 'Überständigkeit' der im 'Tractatus' formulierten Frage (einer philosophischen Methode), der auch die Erkenntnistheorie der 'Ethica' keine endgültige Antwort gibt, lenkt die Untersuchung zum Abschluß auf eine Erklärung des mos geometricus, dessen philosophische Relevanz erst vor dem Hintergrund des ursprünglich methodologischen Problems erkennbar werden kann.
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Schneider, Ulrich Johannes. "Spinoza in der deutschen Philosophiegeschichtsschreibung." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-149068.

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Was im späten 18. Jahrhundert mit der Spinoza-Begeisterung von Johann Wolfgang Goethe, Johann Gottfried Herder und Friedrich Heinrich Jacobi begann, setzt sich im 19. Jahrhundert fort: Es ist das Jahrhundert einer intensiven Beschäftigung mit Spinoza und seiner Philosophie. Die spezifische Intensität dieser Beschäftigung wirkt bis heute nach, wie im folgenden gezeigt werden soll. Was im 19. Jahrhundert stattfindet, ist keine Spinoza-Rezeption, keine bloße Interpretation von Leben und Werk, sondern der Anfang eines historischen Begreifens, das Rezeption wie Interpretation bis heute bestimmt. In der Beschäftigung mjt Spinoza hat das 19. Jahrhundert Formen des philosophiehistorischen Denkens ausgebildet, die immer noch prägend sind.
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Brunetti, Lydie. "La représentation iconographique des bénédictines et cisterciennes en France aux XVIème, XVIIème et XVIIIème siècles : fondatrices, supérieures et religieuses." Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP043.

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Au-delà de la littérature édifiante ou critique des XVIème, XVIIème et XVIIIème siècles, l’image mentale des religieuses bénédictines et cisterciennes passe aussi par la production et la diffusion de représentations iconographiques via de nombreux supports. L’étude menée sur ce media visuel a permis de rassembler un corpus de 1160 références regroupées en une base de données exploitable. Son analyse se développe autour de l’affirmation de l’importance du témoignage historique et documentaire de l’iconographie pour la connaissance des modes de vie et de pensées de ces moniales. Le traitement typologique du contexte de production, des commanditaires et destinataires des œuvres définit les enjeux et objectifs de ces représentations. L’iconographie présente toutes les caractéristiques spirituelles et temporelles de la vie monastique féminine avec les différentes problématiques qui font l’actualité du monde régulier post-tridentin. L’étude se penche aussi sur la représentation des grandes figures fondatrices du monachisme féminin, comme sainte Scholastique, les saintes fondatrices d’abbayes médiévales et les fondatrices modernes de congrégations nouvelles. L’iconographie donne à voir un monde monastique féminin puissant et émancipé avec l’évocation de la sainteté féminine et de son lien privilégié à Dieu. Les portraits de supérieures et de religieuses sont des témoins directs d’un pouvoir temporel et spirituel similaire à celui de leurs confrères moines. L’image de la bénédictine et de la cistercienne à l’époque moderne se révèle orientée et biaisée, utilisée à des fins de propagande, mais les religieuses en tirent toujours le meilleur parti pour conforter leur légitimité
Beyond uplifting or critical literature of 16th, 17th and 18th centuries, the mental image of the Cistercian and Benedictine nuns also involves the production and dissemination of iconographic representations via a variety of media. The study on the visual media brought together a corpus of 1160 references grouped into a usable database. His analysis develops around the affirmation of the importance of the historical and documentary witness of the iconography for the knowledge of the modes of life and thoughts of these nuns. The typological treatment of the context of production, sponsors and recipients of art works defines the stakes and objectives of these representations. Iconography features all the spiritual and temporal of feminine monastic life with the various problems which make the topicality of the post-Tridentine regular world. The study also focuses on the representation of the great founding figures of female monasticism as Saint Scholastica, the Holy founders of medieval abbeys and the modern founders of new congregations. The iconography shows a powerful and emancipated female monastic world with the evocation of feminine Holiness and his relationship to God. Superior and religious portraits are direct witnesses of their temporal and spiritual power similar to that of their fellow monks. The image of the Cistercian and benedictine in modern times turns oriented and biased, used for purposes of propaganda, but the nuns always get the best of that to reinforce their legitimacy
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Benedict, Martin [Verfasser], Werner [Gutachter] Esswein, Werner Akademischer Betreuer] Esswein, and Susanne [Gutachter] [Strahringer. "Design and Evaluation of Domain-Specific Platforms and the Special Case of Digital Healthcare / Martin Benedict ; Gutachter: Werner Esswein, Susanne Strahringer ; Betreuer: Werner Esswein." Dresden : Technische Universität Dresden, 2020. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa2-709312.

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Books on the topic "Benedictin nun"

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Rohtert, Agatha. Benediktinerinnen und Benediktiner: Werdendes Gleichgewicht. St. Ottilien: EOS Verlag, 1997.

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Elisabeth, Schwerdtfeger Regina, Jürgensmeier Friedhelm, and Büll Franziskus 1939-, eds. Die benediktinischen Mönchs- und Nönnenklöster in Hessen. St. Ottilien: EOS Verlag, 2004.

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Kessler, Ann. Benedictine men and women of courage: Roots and history. Yankton, S.D: Sacred Heart Monastery, 1996.

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Kessler, Ann. Benedictine men and women of courage: Roots and history. Seattle, WA: Lean Scholar, 2014.

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Jürgensmeier, Friedhelm. Die Männer- und Frauenkloster der Benediktiner in Rheinland-Pfalz und Saarland / in Verbindung mit Regina Elisabeth Schwerdtfeger bearbeitet von Friedhelm Jürgensmeier. St. Ottilien: Eos, 1999.

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Friedhelm, Jürgensmeier, ed. Die Männer- und Frauenklöster der Benediktiner in Rheinland-Pfalz und Saarland. St. Ottilien: EOS Verlag, 1999.

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Jürgensmeier, Friedhelm. Die Männer- und Frauenkloster der Benediktiner in Rheinland-Pfalz und Saarland / in Verbindung mit Regina Elisabeth Schwerdtfeger bearbeitet von Friedhelm Jürgensmeier. St. Ottilien: Eos, 1999.

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Michael, Kaufmann. Die Männer- und Frauenklöster der Benediktiner in Bayern. St. Ottilien: Eos, 2014.

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Riesa, Stadtmuseum, and Sächsische Landesstelle für Museumswesen. Fachbereich Volkskultur, eds. Benediktiner in Sachsen: 888 Jahre Kloster Riesa : Begleitbuch zur Ausstellung, Stadtmuseum Riesa. Dössel (Saalekreis): Verlag Janos Stekovics, 2007.

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Burnier, Jill. God's presence: (social) embodiment and change, the story of a nun's life. Amsterdam]: University of Amsterdam, 2000.

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Book chapters on the topic "Benedictin nun"

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Wareham, Edmund. "The Openness of the Enclosed Convent." In Openness in Medieval Europe, 271–88. Berlin: ICI Berlin Press, 2022. http://dx.doi.org/10.37050/ci-23_14.

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This article draws on the nearly 1800 letters which survive from the Benedictine convent of Lüne, near Lüneburg in northern Germany, and were written between c. 1460 and 1555. It explores the textual and visual strategies which nuns in the later Middle Ages used to negotiate their enclosed status. It suggests that the language and imagery of openness were a means for the nuns to remind those outside the convent wall of their presence and purpose in life.
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Marotta, Saretta. "The Agony of the non expedit." In Benedict XV: A Pope in the World of the 'Useless Slaughter' (1914-1918), 983–1001. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.str-eb.5.118815.

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Lux-Sterritt, Laurence. "Divine love, an emotional panacea?" In English Benedictine Nuns in Exile in the Seventeenth Century. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526110022.003.0007.

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The clerical documents written to guide the English Benedictines in their spiritual progress urged them to control human or ‘terrene’ emotions. Yet such discourse was balanced by what John Corrigan has called a ‘Christian hypervaluation of love’. Through the analysis of a wide range of personal documents, this chapter explores how the Benedictine nuns experienced one of the most fundamental paradoxes of Christian mystical theology: the impossibility of knowing God truy and His immediate accessibility through the channel of divine love. How did nuns negotiate their way through such a complex riddle?
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Lux-Sterritt, Laurence. "The missionary spirit of enclosed nuns." In English Benedictine Nuns in Exile in the Seventeenth Century. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526110022.003.0005.

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Despite their enclosure and their lack of geographical mobility, Benedictine nuns were an integral part of the Catholic missionary effort which was in full flow in seventeenth-century England. This chapter shows that the Benedictines demonstrated a keen interest in everything concerning the affairs of the English mission. They kept each other informed of the conditions of their co-religionists in their homeland, they wrote letters of spiritual guidance and ministered to their families, they offered their prayers to the cause of the faith, and were aware of all current controversies and disputes, partly thanks to their close connections with missionaries. As staunch royalists, some of them even played an active political role in support of the Stuart dynasty.
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"Anonymous Benedictine Nun of Cambrai." In Early Modern Women Poets (1520-1700), edited by Jane Stevenson Peter Davidson, Meg Bateman, Kate Chedgzoy, and Julie Saunders, 358. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198184263.003.0125.

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Abstract The English Benedictine convent of Cambrai was founded and financially endowed in 1623, by Cresacre More, The faTher of Dame Gertrude More (see nos. 120-1) because he had been unable to find anywhere suitable for her-The community still survives, though They have returned to England, and are now at Stanbrook Abbey. Dame Gertrude was joined at Cambrai by her younger sister Bridget, and by her two first cousins, though The first Superior was Dame CaTherine Gascoigne. It was a small house: according to The Calendar of State Papers (Domestic, Charles I 13, p. 28) There were only fifteen of Them. Their constitution is preserved (Lille, Archives departmentalesdu Nord, 20 H 1), as is a number of oTher relevant documents, including a necrology of nuns who died There from 1631 to 1645 (Lille, 20 H 7). There is also a catalogue of The sisters’ books (Cambrai, biblioTheque publique 1004 (901) ), which included a variety of devotional works in English, French, and Latin. The lives of The sisters of Cambrai were ascetic and contemplative.
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Miola, Robert S. "Augustine Baker." In Early Modern Catholicism, 324–27. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199259854.003.0052.

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Abstract A Welsh convert to Catholicism, Augustine Baker (1575–1641) joined the Benedictines in Padua (1605) and produced (with others) Apostalatus Benedictinorum in Anglia (1626), a scholarly history of the order in Great Britain. Baker spent nine years (1624–33) in Cambrai (NE France) as spiritual adviser to Benedictine nuns, including Gertrude More (see poetry). There he wrote over forty spiritual treatises, later digested and published by Father Serenus Cressy as Sancta Sophia, ‘Holy Wisdom ‘ (1657), a guidebook to prayer now recognized as a classic of mystical theology. Drawing upon many previous writers, Sancta Sophia teaches the prayer of mystic contemplation. In this sublime prayer, the soul, without thoughts or images, experiences God directly as inWnite and incomprehensible truth and goodness (cf. Crashaw’s ‘The Flaming Heart ‘ and ‘Ode ‘, poetry).
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Szatkowska, Alicja. "Obraz ksieni Magdaleny Mortęskiej w kazaniu pogrzebowym jezuity Stanisława Brzechffy." In Chrześcijański obraz świata, 121–33. Ksiegarnia Akademicka Publishing, 2024. https://doi.org/10.12797/9788383681825.09.

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Magdalena Mortenska was born in 1554, the last child of Melchior Mortensky and Elzbieta Kostka of Sztemberk. She lost her mother very quickly, so her aunt took care of her upbringing. In 1578, against her father’s wishes, she joined the Benedictine order in Chelmno. On June 4, 1579, she took her monastic vows, and a few days later became the prioress of the Chełmno monastery. For more than 50 years she was Mother Superior. During this time she modernized the Rule of St. Benedict, and created a congregation of monasteries of the Chelm rule. During her time, this congregation had 20 monasteries. The funeral sermon delivered by Stanislaw Brzechffa is a typical sermon of the Baroque period. The clergyman, in order to describe Magdalena, gives typical qualities and virtues of the nun, which were valued by the Catholic Church and worthy of imitation by other believers.
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Adorni, Bruno. "The Benedictines in Reggio Emilia:." In Non-finito, 48–69. Quodlibet, 2022. http://dx.doi.org/10.2307/j.ctv2sbm817.8.

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Bugyis, Katie Ann-Marie. "Conclusion." In The Care of Nuns, 291–96. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190851286.003.0007.

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The Conclusion offers a final assessment of the use of the term “ministry” in the preceding chapters to comprehend the variety of liturgical and pastoral roles and responsibilities—both in their idealized forms and in their actual practices—that Benedictine nuns in England assumed during the central Middle Ages according to the sources that preserve their lives. It also stresses the need for future scholarship to pursue the threads of continuity in Benedictine nuns’ ministries across the central and later Middle Ages. Close studies of the extant documents of practice and other material remains from women’s communities in late medieval England may yet unveil more ministers of Christ, charged with the spiritual care of fellow sisters, laity, vowed religious, and clerics who sought their hospitality, counsel, instruction, healing, absolution, and intercession.
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Bugyis, Katie Ann-Marie. "Introduction." In The Care of Nuns, 1–38. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190851286.003.0001.

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The Introduction challenges previous interpretations of the term cura monialium in the historiography of medieval nuns that have restricted its use to the material and spiritual care that these religious women, both as individuals and as communities, received from resident chaplains, visiting priests, and diocesan bishops. Such interpretations too often neglect the other meaning that this term could and did convey: the care that nuns extended to themselves and to those who sought their hospitality, counsel, instruction, healing, absolution, and intercession. Such care was no less vital to nuns’ practices and identities. Indeed, it is the contention of the Introduction and the chapters that follow that examining this meaning of cura monialium gets to the very heart of what it was to be a Benedictine nun in England during the central Middle Ages.
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Conference papers on the topic "Benedictin nun"

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Manikantachari, K. R. V. (Raghu), Scott M. Martin, Ramees K. Rahman, Carlos Velez, and Subith S. Vasu. "Influence of Equation-of-States on Supercritical CO2 Combustion." In ASME Turbo Expo 2020: Turbomachinery Technical Conference and Exposition. American Society of Mechanical Engineers, 2020. http://dx.doi.org/10.1115/gt2020-16284.

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Abstract Fossil fuel based direct-fired supercritical CO2 (sCO2) cycles are gaining the attention of industry, academia and government due to their remarkable efficiency and carbon capture at high-source temperatures. Modeling plays an important role in the development of sCO2 combustors because experiments are very expensive at the designed operating conditions of these direct-fired cycles. Inaccurate density estimates are detrimental to the simulation output. Hence, this work focuses on comprehensive evaluation of the influence and applicability various equation-of-states (EOS) which are being used in the supercritical combustion modeling literature. A state-of-the-art supercritical combustion modeling methodology is used to simulate counter-flow supercritical CO2 flames by using various equation-of-states. The results show that, using the corresponding state principle to evaluate compressibility factor is not accurate. Also, van der Waal type EOSs predictions can be as accurate as complex Benedict-Webb-Rubin EOSs; hence van der Waal EOSs are more suitable to simulate sCO2 combustor simulations. Non-ideal effects are significant under the operating conditions considered in this work. The choice of EOS significantly influences the flame structure and heat release rate. Also, assuming the binary interaction parameter as zero is reasonable in sCO2 combustion simulations.
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