Academic literature on the topic 'Molesme, France (Benedictine abbey)'

Liturgical chant bibliography 12 maintains the traditional division into: (1) Editions and facsimile editions, (2) Books and reprints, (3) Congress reports, (4) Chant journals, (5) Collections of essays and dictionaries, (6) Articles in periodicals and Festschriften. Additions to previous bibliographies, consisting mainly of reviews, follow the present introduction. A significant publication in 2002 was without doubt the colour facsimile of the manuscript Paris, Bibliothèque nationale de France, fonds lat. 776 (12002), an eleventh-century gradual from the Benedictine abbey of Saint-Michel-de-Gaillac near Albi. Although no staff lines are present, the music is notated carefully in diastematic notation. The availability of a facsimile of this famous manuscript will certainly be of value for the study of semiology and the transmission history of tropes, proses and prosulae. It also contains traces of the Gallican and Mozarabic chant repertories.

L’objectif de cette recherche est de caractériser les aspects topographiques, fonctionnels et architecturaux de l’abbaye bénédictine de Cormery établie en Touraine, par la communauté de Saint-Martin de Tours en 791 et restée en fonction jusqu’à la Révolution française. Cette approche multi-scalaire du monastère s’appuie sur les sources textuelles et les nombreux vestiges en élévation qui incluent les bâtiments claustraux. La première partie de ce travail s’attache à analyser le contexte de fondation du monastère dans la vallée de l’Indre et tout particulièrement le lien avec la rivière. Dans un deuxième temps, une étude archéologique a été menée sur les vestiges de l’église abbatiale et de la tour-clocher de l’époque romane à partir de relevés réalisés en lasergrammétrie et photogrammétrie. Enfin, l’analyse de l’organisation spatiale de l’établissement monastique et de sa périphérie où s’est formé un bourg conclut ce travail
The purpose of this research is to characterize the topographic, functional and architectural aspects of the benedictin abbey of Cormery, founded in Touraine by the community of St Martin in 791 and which was in use until the French Revolution. This multi-scalar approach of the monastery is based on written sources and standing architectural remains which include the monastic buildings. The first part of this work is dedicated to analyze the foundation process of the monastery in the Indre Valley, especially the link with the river. Secondly, the architectural study of the remains of the abbey church and the still-standing Romanesque western tower was carried out with photogrammetric and lasergrammetric recording. Finally, we conclude this work with the analysis of the spatial organization of the monastic settlement and its periphery where a medieval market town developed

Parmi les réformes du concile de Trente, figure celle des ordres religieux incités à s'organiser en congrégations. Y figure aussi l'invitation à traduire dans l'architecture et le décor des églises, l'expression de la foi catholique réaffirmée. Tout cela induit de nouvelles formes architecturales ou de nouveaux aménagements liturgiques qui s'accompagnent dans le cas des ordres religieux, d'une réorganisation spatiale des monastères. Dans ce que le professeur Taveneaux a défini comme une dorsale catholique, la Lorraine tient une place particulière, par son histoire déjà, par son emplacement dans l'échiquier européen d'alors et par la forte présence d'une Eglise soutenue par les souverains. Par l'engagement d'évêques réformateurs, parties prenantes du concile de Trente, puis celui de la famille ducale de Lorraine, le pays voit éclore en quelques années trois fortes congrégations : l'Antique Observance dans l'ordre de Prémontré à partir de Pont-à-Mousson alors que la personnalité de Pierre Fourier cristallise la réforme des chanoines réguliers de Saint-Augustin. Pour les bénédictins, c'est la congrégation de Saint-Vanne et Saint-Hydulphe de dom Didier de La Cour. Par les choix et habitudes architecturaux, par le choix des décors des églises et des bâtiments claustraux, par la vie quotidienne et ses objets, il est possible d'avoir une nouvelle vision de cette congrégation particulièrement active et présente sur le sol lorrain.Les vannistes qui essaiment en France ne sont pas sans influence sur les populations. Il apparaît alors naturel de chercher à comprendre ce que leur architecture et leurs choix décoratifs disent d'eux, de la manière dont ils relaient la doctrine de l'Eglise et dont ils se perçoivent eux-mêmes avec le corollaire de l'image contrôlée ou non qu'ils veulent donner d'eux. Leur architecture, témoin d'un pouvoir, d'un état d'esprit, est aussi sûrement la traduction de leurs principes religieux. Le niveau provincial retenu est celui où se décident les noviciats, où se réfléchissent les suppressions éventuelles ou créations de maisons, où un visiteur fait le lien entre le gouvernement central de la congrégation et chacune de ses maisons. Les religieux vivent aussi cette réalité géographique car ils ne sont que fort peu nombreux à passer d'une province à l'autre et il apparait des spécificités provinciales dans l'organisation même de la congrégation, sans négliger pour autant les choix politiques ou l'évolution de la pensée qui varie différemment selon la province. Car au-delà même des aspects liés à l'organisation de la congrégation, la province de Lorraine offre une singularité supplémentaire, celle d'être alors dans un pays indépendant, même si cela est, à l'époque moderne, tout relatif. Bien que d'une étendue géographique assez limitée, elle offre tous les cas de figures pouvant se rencontrer dans la variété de statuts et d'histoire des maisons vannistes. Toutes ces situations constituent un excellent échantillon de la perception que des religieux cloîtrés des XVIIe et XVIIIe siècles peuvent avoir de leur cadre de vie et de la manière dont ils le concrétisent. Tous ces éléments doivent concourir à définir ou non un éventuel style vanniste, montrant sous un jour particulier le quotidien des religieux qui composent cette grande congrégation d'une cinquantaine de maisons en Lorraine et en France, mère de congrégations réformées en France et en Belgique et sœur d'autres réformes monastiques nées en Lorraine dans les premières années du XVIIe siècle
Among the reforms of Trent, is that religious orders are encouraged to organize themselves into congregations. It shall include the invitation to translate the architecture and decorations of the church, the expression of the catholic faith, are reaffirmed. All this leads to new architectural forms and new liturgical developments, are also accompanied in the case of religious orders, by a spatial reorganization of monasteries. In what Professor Taveneaux defined as a Catholic back, Lorraine holds a special place in history, by its location in the european stage and then by the strong presence of a church supported by the sovereigns. By reformers bishops stakeholders the Council of Trent and that of the ducal family of Lorraine commitment, the country sees hatch within a few years three congregations : Ancient Observance in the norbertine order from Pont-à-Mousson while the personality of Pierre Fourier crystallizes the reform of the Canons Regular of St. Augustine. For Benedictine, is the congregation of Saint-Vanne and St. Hydulphe by dom Didier de La Cour. The choices and architectural patterns, the choice of sets of churches and abbey buildings themselves, by everyday life and objects, it is possible to have a new vision of this congregation which is particularly active on the Lorraine ground. The vannistes swarming in France are not without influence on populations. It appears natural to try understanding in what their architecture and decorative choices say about them, how they relay the doctrine of the Church and how they perceive themselves with the corollary of the controlled image they want to give of them. Their architecture, witness the power of a state of mind, as surely is the translation of their religious principles. The provincial level used is where decisions novitiates, which reflect any deletions or creations of houses, where a visitor made the connection between the central government of the congregation and every house. Religious also live this geographic reality because they are just very few of them move from one province to another and it seems provincial specificities in the very organization of the congregation without neglecting the political choices or changes' thinking that evolves differently in each province. For even beyond the aspects related to the organization of the congregation, the province of Lorraine offers additional singularity, whereas that of being in an independent country, even if it is in modern times, all relative. Although a fairly limited geographical scope, it offers all the scenarios that can be found in the variety of status and history of vannistes houses. All these situations are an excellent sample of the perception that religious cloistered seventeenth and eighteenth centuries may have their living and how they materialize. All these elements must contribute to define whether a possible style vanniste showing in a particular light daily religious that make up this great congregation of about fifty houses in Lorraine and France, mother of reformed congregations in France and Belgium other monastic reforms sister born in Lorraine in the early seventeenth century

Abstract Chapter 6 focuses on the role—or lack thereof—of papal privileges in the tenth-century West Saxon (Cerdicing) ‘Kingdom of the English’. Why is our evidence for the use of papal documentary culture in England so comparatively poor for this period, when we know that strong Anglo-papal relations otherwise existed, and that a great many privileges were acquired across contemporary Europe? By surveying the dearth of English evidence against the corpus of acquisitions from Ottonian Germany and Italy, late Carolingian and Capetian France, and the emerging Catalan polity, this chapter argues that ideas about papal authority developed in the new English kingdom along lines quite different from those of the ‘post-Carolingian’ polities. The discussion includes reassessments of evidence of papal documents from within the milieu of the English ‘Benedictine movement’, at Dunstan’s Canterbury, Æthelwold’s Winchester, Oswald’s Ramsey, and Glastonbury abbey.

The article compares French originals and Russian translations of the novels by Vera Kryzhanovskaya, which were published in France in the second half of 1880s and then in Russia in the 1890s and 1900s under the name of John Wilmot, Earl of Rochester: An Episode of the Life of Tiberius, Benedictine Abbey, Pharaoh Mernephtah and Herculaneum, as well as provides an analysis of her novel The Marriage Fair. The intentions of the “developers” of this literary project and the place of these novels in the discussion on spiritism are clarified. The relationship of Rochester as the spirit author with the real Earl of Rochester, the English poet of the second half of the 17th century and his range of his interests, the themes and motives of his own writings, is revealed. The article traces the evolution of Kryzhanovskaya’s authorship from a medium recording “dictated” stories to the independent woman writer, whose talent was noted by critics. It is indicated that the novel The Marriage Fair, although its action takes place in Saint-Petersburg, has obvious connections with English literature due to the title referring to the Vanity Fair by W.M. Thackeray, and allusions to the works of Shakespeare in the text.