Relevant bibliographies by topics / Monasticism and religious orders History Middle Ages

Academic literature on the topic 'Monasticism and religious orders 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 "Monasticism and religious orders History Middle Ages"

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Kristjánsdóttir, Steinunn. "Medieval Monasticism in Iceland and Norse Greenland." Religions 12, no. 6 (May 21, 2021): 374. http://dx.doi.org/10.3390/rel12060374.

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The aim of this paper is to provide an overview of the monastic houses operated on the northernmost periphery of Roman Catholic Europe during the Middle Ages. The intention is to debunk the long-held theory of Iceland and Norse Greenland’s supposed isolation from the rest of the world, as it is clear that medieval monasticism reached both of these societies, just as it reached their counterparts elsewhere in the North Atlantic. During the Middle Ages, fourteen monastic houses were opened in Iceland and two in Norse Greenland, all following the Benedictine or Augustinian Orders.
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Lawless, George. "The Emergence of Monasticism. From the Desert Fathers to the Early Middle Ages." Augustinian Studies 34, no. 2 (2003): 285–90. http://dx.doi.org/10.5840/augstudies200334221.

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Hess, Peter. "Dunn, The Emergence of Monasticism, From the Desert Fathers to the Early Middle Ages." Studies in World Christianity 7, no. 2 (October 2001): 269–70. http://dx.doi.org/10.3366/swc.2001.7.2.269.

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Bouchard, Constance B. "Merovingian, Carolingian and Cluniac Monasticism: Reform and Renewal in Burgundy." Journal of Ecclesiastical History 41, no. 3 (July 1990): 365–88. http://dx.doi.org/10.1017/s0022046900075199.

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Monastic renewal of the eleventh century used to be treated by scholars as essentially Cluniac : Cluny, as the head of an order totalling hundreds of houses, spread its reform across Europe as the tide spreads across a beach. More recently, since Kassius Hallinger demonstrated the existence of multiple centres of reform in his classic study of Gorze, it has become common to draw distinctions between ‘Cluniac’ and ‘young’ (or ‘second-generation’) Cluniac influences, and Cluny's ‘order’ has been redefined to include only priories directly dependent on Cluny's abbot, encompassing not hundreds of houses but only dozens. However, Cluny's order is still commonly treated as something new and unprecedented and Cluniac reform in the tenth and eleventh centuries as prefiguring the monastic renewal of the High Middle Ages.
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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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Bodnaryuk, Bogdan. "Western missionaries on the Ukrainian territory in middle ages: religious, cultural and diplomatic contacts." Ukrainian Religious Studies, no. 73 (January 13, 2015): 91–98. http://dx.doi.org/10.32420/2015.73.464.

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A Ukrainian historian of Canadian origin, Yuriy Tys-Krokhmalyuk, highlighting the pages of the early missionary history of the Irish monasticism, states that about 600 g. They from the territory of Western Europe went further to the East, reaching the land of the Antes and Kiev. In this regard, the researcher expresses the following opinion: "It is not known whether the Irish monks were the first on our (Ukrainian - B. B.) land. Apparently not, because they were not the first either in Burgundy, nor in France, nor in Switzerland. It was at that time that the Roman cultural center grew up, and between these two centers - the Gellensky (Gallic - B. B.) and the Roman - there was a misunderstanding in the competition for influence. Irish monks, coming to our lands, apparently intended to spread the Gaelic spirit in theology and science. Times have changed: there were those when the Gellian culture developed freely, but there were also those that were in the spread of difficulties and obstacles. Then Irish monks were looking for new peaceful centers for their activities "
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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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Saak, Eric. "Ex vita patrum formatur vita fratrum: The Appropriation of the Desert Fathers in the Augustinian Monasticism of the Later Middle Ages." Church History and Religious Culture 86, no. 1 (2006): 191–228. http://dx.doi.org/10.1163/187124106778787079.

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AbstractThis article traces the role of the desert fathers in the creation of the late medieval Augustinian Myth. It argues that the major problem facing members of the Order of Hermits of Saint Augustine (OESA) was how to appropriate the tradition of the desert fathers and that of Augustine's monasticism for the tradition of the Order. In this light, special attention is given to the Pseudo-Augustinian Sermones ad fratres in eremo and the central importance of John Cassian and Paul of Thebes. Of particular importance are the works of Jordan of Quedlinburg, which shaped the identity of the OESA from the mid-fourteenth to the early sixteenth century. The desert fathers provided the model of the eremitical life, and thus Jordan "mythified" the desert fathers as he had Augustine himself. This was not an issue of historical identification, but of mythic creation in an attempt to provide the foundation of the late medieval OESA.
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Olsen, Glenn W. "The Emergence of Monasticism: From the Desert Fathers to the Early Middle Ages. Marilyn Dunn." Speculum 77, no. 2 (April 2002): 510–11. http://dx.doi.org/10.2307/3301356.

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SHARIPOVA, LIUDMYLA. "KINSHIP, PROPERTY RELATIONS, AND THE SURVIVAL OF DOUBLE MONASTERIES IN THE EASTERN CHURCH." Historical Journal 63, no. 2 (July 8, 2019): 267–89. http://dx.doi.org/10.1017/s0018246x19000219.

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AbstractThe article examines the enduring phenomenon of double monasticism, the type of religious organization whereby a single monastic unit combined a male and a female community that followed the same rule, recognized the authority of the same superior, and functioned within the boundaries of the same monastic compound or in close proximity to each other, but not in shared quarters. After centuries of evolution since late antiquity, double monasteries effectively ceased to exist in the Latin West by the high middle ages, but demonstrated remarkable staying powers in the sphere of historic Byzantine cultural influences, particularly in Orthodox Eastern Europe and Christian Middle East, where this archaic type of monastic institution survived into the eighteenth and nineteenth centuries. Based on previously unexplored archival material from the Orthodox lands of the Polish–Lithuanian Commonwealth and later the Ukrainian Hetmanate, a semi-autonomous state ruled by elective officers who recognized the tsar of Muscovy as their suzerain, the article analyses the place of kinship structures, economic and political factors, legal frameworks, and the role of the imperial state in the evolution and ultimate decline of the double monastery.
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Dissertations / Theses on the topic "Monasticism and religious orders History Middle Ages"

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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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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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Freeburn, Ryan P. "The work and thought of Hugh of Amiens (c. 1085-1164)." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13618.

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Throughout the course a long life in which he served as a cleric, a Cluniac monk, and an archbishop, Hugh of Amiens (c. 1085-1164) wrote a number of works including poems, biblical exegesis, anti-heretical polemics, and one of the early collections of systematic theology. This dissertation aims to provide an intellectual biography of Hugh which grants a better understanding not only of his motivations and ideals, but also some of those of the wider clerical and monastic world of the twelfth century. It examines each of Hugh's theological and literary compositions with their manuscript distribution, chronology, and contemporary setting, giving an in-depth exegesis of the texts including their concerns, sources of material, and their meaning within the context of their day. So too does it compare him with contemporaries who were writing similar works, from the compilers of sentences to biblical versifiers. Many themes surface in this work. One of these is the influence that both the scholastic and the monastic worlds had on Hugh. His writings show that he, along with many of his contemporaries, was secure in drawing inspiration from the contemplative spirit of the cloister as well as the methodical and disputatious endeavours of the schools. Another key theme is the extensive influence of St. Augustine, not just upon Hugh's thought, but also upon the thought of most of Hugh's contemporaries. The role of Hugh's works in the origin of systematic theology also emerges, as does their relation to events in the larger religious, social, and political scene, such as the rise of popular heresies and new religious movements, the condemnation of Gilbert de la Porree (c. 1076-1154), and the schism under Pope Alexander III (c. 1100-81). It concludes that Hugh was not only an intriguing individual, but also a representative of many of the important and widespread trends of his day.
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Rumsey, Patricia. "Sacred time in early Christian Ireland : the Nauigatio and the Céli Dé in dialogue to explore the theologies of time and the liturgy of the hours in pre-Viking Ireland." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683216.

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Maroney, Fr Simon Mary of the Cross M. Carm. "Mary, Summa Contemplatrix in Denis the Carthusian." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1620301036422259.

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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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Tissot, Allan. "Une abbaye de renom à l'époque moderne : l'Abbaye aux Dames de Saintes (fin du XVe siècle - début XIXe siècle)." Phd thesis, Université Michel de Montaigne - Bordeaux III, 2012. http://tel.archives-ouvertes.fr/tel-00909678.

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Entre la fin du Moyen Âge et la Révolution, l'histoire de l'abbaye de Saintes, deuxième communauté féminine de France par ses revenus, grand seigneur de sa province, s'avère incontournable tant pour la connaissance des communautés religieuses que celle de la Saintonge. Avoir recours aux actes notariaux et à toutes les sources externes disponibles permet de pallier la destruction des archives du monastère à la Révolution pour en établir une histoire globale.Le pouvoir royal ne parvient à y imposer la nomination des abbesses qu'en 1544, laissant se mettre en place une longue dynastie de supérieures de lignages du Sud-ouest. Après l'échec, en 1511 et 1530, de deux réformes de la communauté imposées par les autorités civiles, suite à une longue préparation dès le XVIe siècle, Françoise II de Foix, réussit durablement à mettre fin à des abus remontant au Moyen Âge. Rapportés par un journal janséniste, les épisodes mystiques extrêmes vécus par les moniales (1777-1787) défraient la chronique. Révélant l'isolement spirituel d'une communauté contemplative à l'époque des Lumières, ils sont riches de sens pour la connaissance de l'existence de pratiques surannées et de l'évolution des mentalités. C'est l'occasion pour l'évêque et la noblesse locale d'un projet de remplacement de l'abbaye par un chapitre de chanoinesses. Si des filles de parlementaires puis de négociants entrèrent à l'abbaye respectivement aux XVIIe et XVIIIe siècles, la vieille noblesse du Centre-ouest domina constamment l'effectif. La prise d'habit doit être située dans le cadre de stratégies familiales et servait à marquer une ascension sociale lignagère. Toute-puissance des abbesses, moniales vivant dans un relatif confort, la lecture tenant une grande place. Faisant preuve de ferveur, l'abbaye reçoit les courants spirituels successifs. A la Renaissance, elle protège des humanistes. Au XVIIe siècle, elle adhère de manière passionnée au jansénisme puis suit la voie du rigorisme avant de choisir une direction jésuite. Le monastère conserve son patrimoine à l'issue de nombreux procès. Il mène une politique de charité limitée eu égard à ses revenus mais s'avérant efficace. S'appuyant sur des receveurs ou des fermiers bien renseignées et ambitieux, il met en valeur efficacement ses biens, développant les brûleries à Oléron et faisant précocement assécher des marais en Poitou au prix de conflits. Les fermiers, souvent des proches des abbesses, connaissent une ascension qui les amènera à occuper les principales fonctions politiques après la Révolution, établissant ainsi une continuité inattendue entre Ancien et Nouveau Régime.
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Parrey, Yvonne Margaret. "'Examples and instrumentes of vertues' : vernacular books and the formation of English nuns, c. 1380 to 1540." Phd thesis, 1996. http://hdl.handle.net/1885/144351.

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Rasmussen, Linda. "A quiet existence : small monastic houses in their local communities in medieval England." Phd thesis, 1999. http://hdl.handle.net/1885/147877.

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Books on the topic "Monasticism and religious orders History Middle Ages"

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The Benedictines in the Middle Ages. Woodbridge, Suffolk, U.K: Boydell Press, 2011.

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Dilworth, Mark. Scottish monasteries in the late Middle Ages. Edinburgh: Edinburgh University Press, 1995.

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M, Luxford Julian, ed. Studies in Carthusian monasticism in the late Middle Ages. Turnhout, Belgium: Brepols, 2008.

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Monte Cassino in the Middle Ages. Cambridge, Mass: Harvard University Press, 1986.

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Bloch, Herbert. Monte Cassino in the Middle Ages. Cambridge, Mass: Harvard University Press, 1986.

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Bloch, Herbert. Monte Cassino in the Middle Ages. Cambridge, Mass: Harvard University Press, 1986.

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Bloch, Herbert. Monte Cassino in the Middle Ages. Cambridge, Mass: Harvard University Press, 1986.

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Julie, Kerr, ed. The Cistercians in the Middle Ages. Woodbridge, Suffolk, UK: Boydell Press, 2011.

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A companion to priesthood and Holy Orders in the Middle Ages. Boston: Brill, 2015.

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Medieval monasticism: Forms of religious life in Western Europe in the Middle Ages. 3rd ed. Harlow, England: Longman, 2001.

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Book chapters on the topic "Monasticism and religious orders History Middle Ages"

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"The New Religious Orders, 1517-1648." In Handbook of European History 1400-1600: Late Middle Ages, Renaissance and Reformation, 283–315. BRILL, 1995. http://dx.doi.org/10.1163/9789004391680_011.

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Swanson, Robert. "The church and religious life." In The Later Middle Ages, 79–107. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198731641.003.0004.

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Late medieval Europe identified itself as explicitly Christian and specifically catholic. Christianity provided moral and ethical guidelines for organizing and structuring human society; it also presented moral and ethical challenges to contemporary social structures and practices. It accordingly provoked constant debate on issues like the violence of warfare, the validity of lending money at interest, social differentiation, and relations with other religious traditions. These were also traumatic years in the western church’s institutional history, especially for the papacy. Preceding evolutions continued and were consolidated, but there was also reaction as obscured tensions and ambiguities became more apparent, revealing fissures and forces which threatened the church’s status and its claims to catholicity within Europe. The chapter deals with a broad range of issues: the papacy; ideas about the church, the pope, and conciliarism; the evolution of national and local churches, the lower clergy, and the religious orders; and, of course, spirituality, heresy, dissent.
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