Relevant bibliographies by topics / Monastic and religious life of women History Middle Ages

Academic literature on the topic 'Monastic and religious life of women History Middle Ages'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Monastic and religious life of women History Middle Ages"

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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, no. 4 (December 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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van Dijk, Mathilde, José van Aelst, and Tom Gaens. "Introduction." Church History and Religious Culture 96, no. 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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Luongo, Francis Thomas. "Catherine of Siena's Advice to Religious Women." Specula: Revista de Humanidades y Espiritualidad, no. 3 (May 14, 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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Greatrex, Joan. "The English Cathedral Priories and the Pursuit of Learning in the Later Middle Ages." Journal of Ecclesiastical History 45, no. 3 (July 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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Li, Teng, and Matteo Salonia. "The Regulation of Religious Communities in the Late Middle Ages: A Comparative Approach to Ming China and Pre-Reformation England." Religions 11, no. 11 (November 14, 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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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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Howard, Evan B. "The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism." Religions 10, no. 9 (August 21, 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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Bailey, Michael D. "Religious Poverty, Mendicancy, and Reform in the Late Middle Ages." Church History 72, no. 3 (September 2003): 457–82. http://dx.doi.org/10.1017/s0009640700100319.

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The idea and the ideal of religious poverty exerted a powerful force throughout the Middle Ages. “Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff,” Christ had commanded his apostles. He had sternly warned, “it is easier for a camel to go through the eye of a needle, than for someone who is rich to enter into the kingdom of God.” And he had instructed one of the faithful, who had asked what he needed to do to live the most holy sort of life, “if you wish to be perfect, go, sell your possessions and give your money to the poor, and you will have treasure in heaven.” Beginning with these biblical injunctions, voluntary poverty, the casting off of wealth and worldly goods for the sake of Christ, dominated much of medieval religious thought. The desire for a more perfect poverty impelled devout men and women to new heights of piety, while disgust with the material wealth of the church fueled reform movements and more radical heresies alike. Often, as so clearly illustrated by the case of the Spiritual Franciscans andfraticelliin the later thirteenth and fourteenth centuries, the lines separating devout believer from condemned heretic shifted and even reversed themselves entirely depending on how one understood the religious call to poverty. Moreover, the Christian ideal of poverty interacted powerfully with and helped to shape many major economic, social, and cultural trends in medieval Europe. As Lester Little demonstrated over two decades ago, for example, developing ideals of religious poverty were deeply intermeshed with the revitalizing European economy of the eleventh, twelfth, and thirteenth centuries and did much to shape the emerging urban spirituality of that period.
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Beliakova, N. A. "Everyday Life of the Russian Nuns in the Holy Land at the Time of Changes in the Middle East, 1940s–1950s." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(55) (December 23, 2021): 190–200. http://dx.doi.org/10.20874/2071-0437-2021-55-4-16.

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This study aims at providing an overview of the everyday life of Russian nuns in Palestine after World War II. This research encompassed the following tasks: to analyze the range of ego-documents available today, characterizing the everyday life and internal motivation of women in choosing the church jurisdiction; to identify, on the basis of written sources, the most active supporters of the Moscow Patriarchate to examine the nuns’ activity as information agents of the Russian Orthodox Church and Soviet government; to characterize the actors influencing the everyday life of the Russian nuns in the context of the creation of the state of Israel and new borders dividing the Holy Land; to present the motives and instruments of influence employed by the representatives of both secu-lar and church diplomacies in respect to the women leading a monastic life; to describe consequences of including the nuns into the sphere of interest of the Ministry of Foreign Affairs of the USSR; to show the specific role of “Russian women” in the context of the struggle for securing positions of the USSR and the Russian Ecclesiastical Mission in the region. The sources for the study were prodused by the state (correspondence between the state authorities, meeting notes) and from the religious actors (letters of nuns to the church authorities, reports of the Russian Ecclesiastical Mission, memoirs of the clergy). By combining the methods of micro-history and history of the everyday life with the political history of the Cold War, the study examines the agency of the nuns — a category of women traditionally unnoticeable in the political history. Due to the specificity of the sources, the study focuses exclusively on a group of the nuns of the Holy Land who came under the jurisdiction of the Moscow Patri-archate. The majority of the Russian-speaking population of Palestine in the mid-1940s were women in the status of monastic residents (nuns and novices) and pilgrims, and in the 1940s–1950s, they were drawn into the geopolitical combinations of the Soviet Union. The Russian Ecclesiastical Mission in Jerusalem, staffed with representatives of the Russian Orthodox Church, becomes a key institution of influence in the region. This article shows how elderly nuns became an object of close attention and even funding by the Soviet state. The everyday life of the nuns became directly dependent on the activities of the Soviet agencies and Soviet-Israeli relations after the arri-val of the Soviet state representatives. At the same time, the nuns became key participants in the inter-jurisdictional conflicts and began to act as agents of influence in the region. The study analyzes numerous ego-documents created by the nuns themselves from the collection of the Council on the Affairs of the Russian Orthodox Church under the USSR Council of Ministers. The study shows how nuns positioned themselves as leading a monastic life in the written correspondence with the ROC authorities and staff of the Soviet MFA. The instances of influence of different secular authorities on the development of the female monasticism presented here point to promising research avenues for future reconstruction of the history of women in the Holy Land based on archival materials from state departments, alternative sources should also be found. The study focused on the life of elderly Russian nuns in the Holy Land and showed their activity in the context of the geopolitical transformations in the Near East in the 1940s–1950s.
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Grisé, C. Annette. "The Textual Community of Syon Abbey." Florilegium 19, no. 1 (January 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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Dissertations / Theses on the topic "Monastic and religious life of women History Middle Ages"

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Rudge, Lindsay. "Texts and contexts : women's dedicated life from Caesarius to Benedict." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/312.

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Watts, Steven Edra. "'Let us run in love together' : Master Jordan of Saxony (d. 1237) and participation of women in the religious life of the Order of Preachers." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/10154.

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In this thesis I argue that Jordan of Saxony (d. 1237), Master of the Order of Preachers, fostered a culture of openness toward the participation of women in the religious life of the Dominican order. This is demonstrated, in part, through the study of the nature of Jordan's support for Diana d'Andalò (d. 1236) and her convent of Sant'Agnese and his presentation of female pastoral care in the Libellus, his history of the order. The argument is also developed by means of a chronologically-informed reading of Jordan's letters, which explores his use of familial language, his employment of the topoi of spiritual friendship, and the significance he attributes to the role of religious women's prayer in the order's evangelical mission. Jordan's friendship with Diana d'Andalò and her convent of Sant'Agnese is well-known, if not necessarily well-explored. It is usually treated as a case apart from the order's increasing hostility to the pastoral care of religious and devout women, which gained momentum over the course of Jordan's tenure. This thesis seeks to break down this compartmentalized view by articulating not only the close parallels between Jordan's perception of friars and nuns within the order, but also the way in which he extended bonds of mutual religious commitment to religious women outside the order. As such, this study also intends to contribute to a growing historiography that explores the various ways in which medieval men and women participated together in religious life.
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Evan, Peter Daniel. "The necrology of Ælfwine's prayerbook and late Anglo-Saxon monastic culture." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609752.

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Hoornstra, Mike. "They were not silent the history of how monastic leaders spread Christ from the Middle Ages through the Counter-reformation /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Diener, Laura Michele. "Gendered Lessons: Advice Literature for Holy Women in the Twelfth Century." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1204677363.

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Kerr, Berenice M. "Religious life for women from the twelfth century to the middle of the fourteenth century with special reference to the English foundations of the Order of Fontevraud." Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:d6a5d818-bc4a-4dad-91d4-36717aa7db37.

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The Order of Fontevraud, founded in 1100 by the hermit/preacher Robert of Arbrisssel was the only twelfth-century women's order incorporating into its structure a group of chaplains and lay brothers whose specific role was to serve the nuns. This thesis examines the origins of the order and demonstrates that the English foundations were a stage in its development, closely linked to its Angevin connections. Each of the two houses established in England c.l 150 was founded and patronised by supporters of Henry Plantagenet. Westwood, founded by the de Say family, lesser barons from Herefordshire, received a modest endowment. Nuneaton, founded by the magnate Robert, earl of Leicester, was richly endowed. Twenty years later Henry II expelled the Benedictine community from Amesbury replacing it with a group from Fontevraud, thus founding the third house. A fourth, Grovebury, is not treated; it was never a foundation for women. I have studied the process of endowment and shown that the wealth and status of the founder in no small measure determined the future prosperity of the foundation. The internal organisation of the Fontevraud houses has been explored, in particular the balance between local autonomy and dependence on the mother house. As well, I have examined recruitment and shown that this, too, reflected on the circumstances of foundation. My main focus has been on the economy of these three houses, their income and expenditure and the exploitation of their assets. The nuns are seen as a group of women who were dynamic and creative in managing their affairs. This has not precluded an investigation into the spiritual, and in particular, the liturgical dimension of life in the English foundations. Fundamentally the Order of Fontevraud is presented as an opportunity for noble women of England in the twelfth and thirteenth centuries to live religious life in a new order, one renowned for its strict interpretation of the Rule of St Benedict and for the prayerfumess of its members, and one in which women were manifestly in control of their own destinies.
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O'Der, Nathanael Paul. "An Investigation of the Active versus Contemplative Life of Women in the Medieval Church Affiliated with Rome between the Twelfth and Fifteenth Century." Xavier University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1575053476209139.

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Lackner, Dennis Finn. "Humanism and administration in the Camaldolese Order (1480-1513)." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670209.

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Schroeder, Nicolas. "Terra familiaque Remacli: études sur le milieu social & matériel de l'abbaye de Stavelot-Malmedy, VIIe-XIVe siècle." Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209743.

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L'étude porte sur l'abbaye de Stavelot-Malmedy, de sa fondation au XIVe siècle. Elle analyse les interactions entre les communautés et leur environnement social et matériel. Une première partie reprend de manière critique l'histoire de l'abbaye, du milieu du VIIe au XIVe siècle. La seconde partie aborde les seigneuries de Stavelot-Malmedy comme des cadres de pouvoir et d'organisation économique. Les rapports avec l'aristocratie laïque sont également analysés. Enfin, une troisième partie envisage l'inscription des seigneuries des monastères dans l'espace, les conditions de géographie physique et l'impact des seigneuries sur les paysages et l'environnement.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
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Spear, Valerie Grant. "Distaff and Crozier : leadership in medieval English nunneries 1280-1539." Phd thesis, 1999. http://hdl.handle.net/1885/144681.

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Books on the topic "Monastic and religious life of women History Middle Ages"

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Kerr, Berenice M. Religious life for women, c.1100-c.1350: Fontevraud in England. New York: Clarendon Press, 1999.

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Virtual pilgrimages in the convent: Imagining Jerusalem in the late Middle Ages. Turnhout: Brepols, 2011.

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Women's monasticism and medieval society: Nunneries in France and England, 890-1215. Ithaca: Cornell University Press, 1997.

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Women as scribes: Book production and monastic reform in twelfth-century Bavaria. Cambridge, U.K: Cambridge University Press, 2004.

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Griffiths, Fiona J. The garden of delights: Reform and renaissance for women in the twelfth century. Philadelphia: University of Pennsylvania Press, 2007.

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Makowski, Elizabeth M. Canon law and cloistered women: Periculoso and its commentators, 1298-1545. Washington, D.C: Catholic University of America Press, 1997.

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Salih, Sarah. Versions of virginity in late medieval England. Woodbridge, Suffolk, UK: D.S. Brewer, 2001.

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Lace, William W. A life for God: Monks and nuns in the Middle Ages. San Diego, Calif: Lucent Books, 2006.

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Ruusbroec, Jan van. Vanden seven sloten. Tielt: Lannoo, 1989.

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Women in Frankish society: Marriage and the cloister, 500 to 900. Philadelphia: University of Pennsylvania Press, 1985.

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Book chapters on the topic "Monastic and religious life of women History Middle Ages"

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van Houts, Elisabeth. "Single Life." In Married Life in the Middle Ages, 900-1300, 229–54. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198798897.003.0008.

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This chapter is devoted to the single life. First it contains a section devoted to the issue of consent: who gives consent for the entry into monastic life, parents or the child? This section is followed by a discussion on single women in monastic and lay environments. The final section is devoted to single men in lay and monastic environments. The majority of single men and women were held hostage by economic circumstances rather than their own agency or choice. The relatively small group of religious young men and women entered their future destination by a combination of parental choice and their own agency. The increase in texts charting the generational battle for consent should be seen firmly in the wider context of a demand for choice amongst young people, especially women.
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