Relevant bibliographies by topics / Monk of St Emmeram

Academic literature on the topic 'Monk of St Emmeram'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Monk of St Emmeram"

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Eichner, Barbara. "Musical diplomacy in a divided city: the Lassus-Mayrhofer manuscripts." Early Music 48, no. 1 (February 2020): 55–74. http://dx.doi.org/10.1093/em/caz091.

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Abstract Gifts of music manuscripts continued to serve an important diplomatic function well into the 16th century. This article investigates the production, content and function of two choirbooks prepared by the Benedictine monk Ambrosius Mayrhofer of St Emmeram in Regensburg, which mainly contain sacred music by Orlande de Lassus. They were dedicated to Abbot Jakob Köplin of St Ulrich and Afra in Augsburg (1568) and the city council of Regensburg (1567) respectively. The programmatic opening motet and accompanying illuminations of the Regensburg choirbook suggest that it functioned as a politically motivated gift that helped to ‘harmonize’ the frictions within a city divided by ancient rights and new religious allegiances: Regensburg was a free imperial city with a predominantly Protestant population and council, but also harboured an episcopal see and several nunneries and monasteries (among them St Emmeram), with the Catholic Dukes of Bavaria as close and powerful neighbours. Mayrhofer’s music manuscript projects a conciliatory message that was particularly timely in the late 1560s, when the permission of Eucharistic communion under both kinds (with consecrated bread and wine) offered a short-lived hope of religious compromise.
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VIOLANTE, Susana B. "Fe y dialéctica. Una problemática en Otloh de San Emeramo." Revista Española de Filosofía Medieval 14 (October 1, 2007): 91. http://dx.doi.org/10.21071/refime.v14i.6241.

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This work analyzes the text De suis tentationibus, of Otloh of St. Emmeram (1010- 1070). A monk that shows us how the love for reading and knowledge ends up committing his life and the life of many men when using the Liberal Arts mainly the dialectic. It also allows us to see how a parallel construcción, the one that mantains separated Philosophy from Revelation, is established. We are interested in recovering some thinkers of the Hight Middle Ages, who have elaborated arguments that may have changed to some extent the history of the prejudices, punishments, heresies and blazes.
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Dobszay, László. "Plainchant in medieval Hungary." Journal of the Plainsong and Mediaeval Music Society 13 (November 1990): 49–78. http://dx.doi.org/10.1017/s014349180000132x.

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The Hungarian tribes came into the Carpathian Basin at the end of the 9th century with the last wave of the great migration. There they founded a new state in a sparsely populated, politically unorganized land. After a hundred years of incursions into Western Europe they accepted Christianity under the rule of Prince Vajk, the later King Stephen, and while they preserved their political independence they integrated themselves into the social and cultural unity of the Latin world. Christmas Day in the year 1000, that is the day of St Stephen's coronation, can be taken as the symbolic date of the introduction of plainchant into Hungary. Some years later the famous monk Arnoldus of Regensburg came to Esztergom (Latin ‘Strigonium’, German ‘Gran’) to consult with the archbishop about the new office composed by Arnold in honour of the patron St Emmeram and to have the ecclesiastical choir of Esztergom sing it for the first time.
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de Hartmann, Carmen Cardelle. "Sallust in St. Emmeram: Handschriften und Kommentare in der Bibliothek des Klosters St. Emmeram (Regensburg)." Journal of Medieval Latin 18 (January 2008): 1–23. http://dx.doi.org/10.1484/j.jml.3.1.

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VIOLANTE, Susana B. "La influencia del poeta Lucano en Otloh de San Emeramo / The Influence of the Poet Lucano in Otloh San Emeramo." Revista Española de Filosofía Medieval 18 (October 1, 2011): 55. http://dx.doi.org/10.21071/refime.v18i.6122.

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We would like to share a possible comprehention concluded of what Otloh Saint Emmeram, Benedictine monk of the 11th century, should thought of a reading of the piece Farsalia de Lucano. Therefore, the selection we did of the only work of the poet we could reach. it’s arbitrary and focused on the issues that pertubed Otloh. The relations we stablished for the same arbitrariness, in relation to the course of our conjecture.
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Lochner, Fabian C., and Jeremy Yudkin. "De musica mensurata: The Anonymous of St. Emmeram." Notes 48, no. 3 (March 1992): 859. http://dx.doi.org/10.2307/941700.

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Meyer, Christian, and Jeremy Yudkin. "De Musica mensurata. The Anonymous of St. Emmeram." Revue de musicologie 77, no. 1 (1991): 125. http://dx.doi.org/10.2307/947188.

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Resnick, Irven M. "'Scientia liberalis', Dialectics, and Otloh of St. Emmeram." Revue Bénédictine 97, no. 3-4 (July 1987): 241–52. http://dx.doi.org/10.1484/j.rb.4.01187.

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Curran, Sean. "HOCKETS BROKEN AND INTEGRATED IN EARLY MENSURAL THEORY AND AN EARLY MOTET." Early Music History 36 (September 12, 2017): 31–104. http://dx.doi.org/10.1017/s0261127917000055.

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Though recent discoveries have improved our understanding of big, melismatic hockets from the late thirteenth century, there remains a pervasive uncertainty as to how hockets should be defined and identified on the small scale at which they characteristically manifest in thirteenth-century motets. In revisiting the mensural theorists up to Franco of Cologne, it was found that only Franco defines hockets as multi-voice phenomena: earlier texts define the hocket at the level of a single perfection, and as it reveals itself in the breaking of a single performing voice. Under a revised definition, 138 motet texts that use hockets have been identified in theArs antiquarepertory. It was also found that another way of hearing the hocket, compatible with the first, is implied by Lambertus and pursued at length by the St. Emmeram Anonymous. These writers acknowledge but depart from the consensus that the hocket is sonically fragmented, also hearing it as a promise of the coordination achievable when musical time is measured. For St. Emmeram especially, the hocket has a dual character: its sonic fragmentation is contrived through integrated planning. To hear hockets integratively is difficult, and requires an effort of will that for this theorist has moral stakes.The final sections of the article analyse the musicopoetic games of the motetDame de valour(71)/Dame vostre douz regart(72)/Manere(M5). Similarly to the St. Emmeram theorist, the piece self-consciously highlights the difficulty and worth of close listening (a theme inspired by its tenor’s scriptural source), and does so with a hocket that marks a complementarity of breaking and integration, of a formal sort, several decades before Lambertus and St. Emmeram would reflect on the hocket’s dual character theoretically. The motet poses artfully some of the same questions about the audibility of form that preoccupy modern scholarship. These voices from the thirteenth century might remind us that ethical debates about correct listening are much older than current disciplinary concerns. But recognising the longevity of the debates does not force us to agree with old positions.
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YUDKIN, JEREMY. "THE ANONYMOUS MUSIC TREATISE OF 1279: WHY ST. EMMERAM?" Music and Letters 72, no. 2 (1991): 177–96. http://dx.doi.org/10.1093/ml/72.2.177.

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Dissertations / Theses on the topic "Monk of St Emmeram"

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Gäbe, Sabine. "Otloh von St. Emmeram "Liber de temptatione cuiusdam monachi" : Untersuchung, kritische Edition und Übersetzung /." Bern ; Berlin ; Paris [etc.] : P. Lang, 1999. http://catalogue.bnf.fr/ark:/12148/cb373211792.

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Jordan, Timothy Russell. "John Lydgate: Monk-Poet of Bury St. Edmunds Abbey." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1349900903.

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Macdonald, Stuart. "Aosta, Bec and Canterbury : reconsidering the vocations of St. Anselm (1033-1109) as scholar, monk and bishop." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22398.

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In recent years a controversy has arisen in the scholarship dealing with St. Anselm of Canterbury. Since R. W. Southern published his biography of Anselm, his views have been widely accepted. In his view, Anselm was a devout monk who spent his life contemplating, with clear insight, profound theological issues. Forced to accept the Archbishopric of Canterbury, Anselm was never content with his responsibilities and longed to return to the simple life of a monk. The result was that Anselm blundered his way through conflicts with the Kings of England, William Rufus and Henry I. Because of his inability to handle himself in political spheres, Anselm was forced into exile twice. Within the last decade, however, Sally N. Vaughn has challenged Southern's prevailing views with a re-examination of the sources. In her opinion, Anselm was an astute politician who determined, early on, that he was destined to be Archbishop of Canterbury. Vaughn tries to show that Anselm carefully orchestrated events so that he was in fact elected to the position. Sally Vaughn's Anselm is very different from the contemplative monk of Southern's book. The controversy now centres on whether or not a devout contemplative monk could also be an astute politician while still maintaining an other-wordly detachment. This is the view of Eadmer, Anselm's companion and first biographer. Southern and Vaughn's views, while defensible from the sources, both fail to recognise, unlike Eadmer, the compatibility of vocations as an archbishop and a monk. This thesis will re-examine the sources--Eadmer's biographies and Anselm's writings--to show that Eadmer's view is the correct one. Anselm clearly transferred his intellectual powers into his monastic vocation and from there used his principles as a guiding force of his episcopacy.
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Youkeem, Sameeh Helmy. "Leaving the world for the sake of the world : Coptic monastic mission in the fourth and fifth centuries." Diss., 1995. http://hdl.handle.net/10500/17865.

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Christian monasticism originated in Egypt and then spread to the rest of the Christian church. Coptic monks made a significant contribution to Christian theology and spirituality through their distinctive approach to the life of faith. This study by a Coptic monk analysis Coptic missionary spirituality as it flowered in the fourth and fifth centuries. Chapter 2 introduces the three main types of Coptic monasticism and the key figures in each of the three types. Chapter 3 describes the centripetal dimension of their mission, indicating how they attracted a wide.variety of people to a committed Christian life through their holiness, simplicity and humility. Chapter 4 discusses their "outreaching" mission of love: their preaching in harmony with the culture of people, their concern for the poor and oppressed, their healing miracles and exorcisms, their defense of the Orthodox faith against heresy. Chapter 5 summaries the findings of the study and identifies priorities for further research.
Department of Christian Spiritual Church History and Missiology
M.Th. (Missiology)
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Books on the topic "Monk of St Emmeram"

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Othlo, Monk of St. Emmeram, ca. 1010-ca. 1070., ed. Otloh von St. Emmeram 'Liber de temptatione cuiusdam monachi': Untersuchung, kritische Edition, und Übersetzung. Bern: Lang, 1999.

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Morsbach, Peter. St. Emmeram zu Regensburg: Ehem. Benediktiner-Abteilkirche. München: Schnell & Steiner, 1993.

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Emmeram, Anonymous of St. De musica mensurata: The Anonymous of St. Emmeram. Bloomington: Indiana University Press, 1990.

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4

Eckhard, Freise, Geuenich Dieter, Wollasch Joachim, and St. Emmeram (Monastery : Regensburg, Germany), eds. Das Martyrolog-Necrolog von St. Emmeram zu Regensburg. Hannover: Hahnsche Buchhandlung, 1986.

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5

Rumbold, Ian. Hermann Pötzlinger's Music Book: The St Emmeram Codex and its contexts. Woodbridge: Boydell, 2009.

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Rumbold, Ian. Hermann Pötzlinger's Music Book: The St Emmeram Codex and its contexts. Woodbridge: Boydell, 2009.

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Rumbold, Ian. Hermann Pötzlinger's Music Book: The St Emmeram Codex and its contexts. Woodbridge: Boydell, 2009.

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1953-, Wright Peter, ed. Hermann Pötzlinger's Music Book: The St Emmeram Codex and its contexts. Woodbridge: Boydell, 2009.

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9

Richardson. The monk knight of St. John. Simcoe, Ont: Davus Publishing, 2001.

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Rädlinger-Prömper, Christine. Sankt Emmeram in Regensburg: Struktur- und funktionswandel eines bayerischen Kosters im früheren Mittelalter. Kallmünz: Lassleben, 1987.

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Book chapters on the topic "Monk of St Emmeram"

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Lukas, Veronika. "Echte und falsche Urkunden bei Arnold von St. Emmeram." In Archivalische Zeitschrift 97 (2021), 159–72. Köln: Böhlau Verlag, 2021. http://dx.doi.org/10.7788/9783412519902.159.

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Heale, Nicholas. "John Lydgate, Monk of Bury St Edmunds, as Spiritual Director." In International Medieval Research, 59–71. Turnhout: Brepols Publishers, 1998. http://dx.doi.org/10.1484/m.imr-eb.4.00080.

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Wickstrom, John B. "A Perfect Monk and the Mission to Francia." In Fiction, Memory, and Identity in the Cult of St. Maurus, 830–1270, 11–32. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-86945-8_2.

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Joyce, Ellen. "Speaking of Spiritual Matters: Visions and the Rhetoric of Reform in the Liber visionum of Otloh of St Emmeram." In Medieval Church Studies, 69–98. Turnhout: Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.mcs-eb.3.3545.

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Hunt, Hannah. "THE MONK AS MOURNER: ST. ISAAC THE SYRIAN & MONASTIC IDENTITY IN THE 7TH C. & BEYOND." In Orthodox Monasticism Past and Present, edited by John A. McGuckin, 331–42. Piscataway, NJ, USA: Gorgias Press, 2015. http://dx.doi.org/10.31826/9781463236656-018.

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Hunt, Hannah. "The Monk As Mourner: St. Isaac The Syrian & Monastic Identity In The 7th C. & Beyond." In Syrisch-arabische Biographieen des Aristotles. Syrische Commentare zur Eisagoge des Porphyrios, edited by Anton Baumstark, 331–42. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463231583-005.

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Kasatov, Andrey. "An Original Thirteenth Century Charter from Monk Bretton Priory (Yorkshire) in the Archive of St. Petersburg Institute of History (RAS)." In Ars Christiana: In Memoriam Michail F. Murianov (21.XI.1928 – 6.VI.1995), edited by Roman Krivko and Andrei Orlov, 243–58. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235291-010.

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Lorenzo, Buda. "A Monk Of Today At The Feet Of St. Ephrem, Harp Of The Spirit And Voice Of The Church Who Sings Christ In His Mysteries." In The Harp (Volume 22), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 37–48. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233112-005.

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"The Monk of St Louis, 1927–1939." In Nearly Native, Barely Civilized, 379–419. BRILL, 2014. http://dx.doi.org/10.1163/9789004265288_017.

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"BOOK XIX ST GREGORY, MONK AND POPE." In The Monks of the West, 299–582. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463212681-004.

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