Relevant bibliographies by topics / Twelfth-century monasticism

Academic literature on the topic 'Twelfth-century monasticism'

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Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Twelfth-century monasticism"

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Newman, Martha G. "Reformed Monasticism and the Narrative of Cistercian Beginnings." Church History 90, no. 3 (September 2021): 537–56. http://dx.doi.org/10.1017/s0009640721002171.

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AbstractThis essay explores the ongoing debates about the character of early Cistercian monasticism, the dating of early Cistercian documents, and assumptions about the Cistercians’ place in eleventh- and twelfth-century monastic “reform.” It analyzes the Cistercians’ narratives of their foundation in relation to particular moments in the twelfth-century history of the order, drawing on and elaborating recent theories about the dating of these documents. Although the Cistercians often seem the quintessential example of “reformed monasticism,” this essay argues that the earliest Cistercians did not present themselves as reformers but only gradually developed a rhetoric of reform over the course of the twelfth century. Finally, it suggests that reform is less a specific set of changes than it is a rhetorical use of the past that authenticates current practices and affirms that these interpretations of the past must be right and true.
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Krausmüller, Dirk, and Olga Grinchenko. "The Tenth-Century Stoudios-Typikon and its Impact on Eleventh- and Twelfth-Century Byzantine Monasticism." Jahrbuch der Österreichischen Byzantinistik 63 (2015): 153–76. http://dx.doi.org/10.1553/joeb63s153.

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Pohl, Benjamin. "(Re-)Framing Bede‘s Historia ecclesiastica in Twelfth-Century Germany: John Rylands Library, MS Latin 182." Bulletin of the John Rylands Library 93, no. 1 (March 2017): 67–120. http://dx.doi.org/10.7227/bjrl.93.1.4.

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This article offers the first comprehensive study of Manchester, John Rylands Library, MS Latin 182, a twelfth-century codex formerly belonging to (and possibly produced at) the Benedictine Abbey of (Mönchen-)Gladbach in Germany. I begin with a full codicological and palaeographical analysis of the entire manuscript, before moving on to a discussion of its contents. These include the Venerable Bede‘s Historia ecclesiastica gentis Anglorum and the Continuatio Bedae, as well as two hagiographical works copied at the end of the manuscript. I then propose a new possible context of reception for Bede‘s Historia ecclesiastica during the twelfth century, one that interlinked with the prevalent discourses on secular ecclesiastical lordship and monastic reform at Gladbach, as well as, perhaps, in Germany more widely. In doing so, I essentially argue for the possibility that the Gladbach scribes and their audiences may have used and understood the Historia ecclesiastica not only in the conventional context of history and historiography, but also (and perhaps equally important) as an example of the golden age of monasticism which during the later twelfth century was re-framed and re-contextualised as both a spiritual guide and a source of miracle stories.
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Loud, G. A. "Varieties of Monastic Discipline in Southern Italy During the Eleventh and Twelfth Centuries." Studies in Church History 43 (2007): 144–58. http://dx.doi.org/10.1017/s0424208400003168.

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The conquest of southern Italy by the Normans during the eleventh century incorporated what had hitherto been a peripheral region more fully within the mainstream of Western Europe. However, notwithstanding this, in a number of respects the development of the Church in Norman Italy followed its own idiosyncratic pattern, rather different from the trends that prevailed in other parts of contemporary Latin Christendom. This distinctive evolution can be clearly observed in south Italian monasticism during the eleventh and twelfth centuries.
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Jotischky, Andrew. "St Sabas and the Palestinian Monastic Network under Crusader Rule." Studies in Church History. Subsidia 14 (2012): 9–19. http://dx.doi.org/10.1017/s0143045900003811.

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The monastery founded in the fifth century by St Sabas, in the Kidron Valley a few kilometres south-east of Bethlehem, has been described as ‘the crucible of Byzantine Orthodoxy’. The original cave cell occupied by Sabas himself grew into a monastic community of the laura type, in which monks lived during the week in individual cells practising private prayer and craft work, but met for communal liturgy on Saturdays, Sundays and feast days. The laura, which differed from the coenobium in the greater emphasis placed on individual meditation, prayer and work, was the most distinctive contribution of the Palestinian tradition to early Christian monasticism. The first laura had been founded in the Judean desert in the fourth century by Chariton, and cenobitic monasteries had been in existence in Palestine both in the desert and on the coastal strip since the same period. Nevertheless, partly as a result of an extensive network of contacts with other foundations, both laurae and cenobitic monasteries, partly through Sabas s own fame as an ascetic, and partly through a burgeoning reputation for theological orthodoxy, St Sabas became the representative institution of Palestinian monasticism in the period between the fifth century and the Persian invasion of 614. The monastery’s capacity to withstand the Persian and Arab invasions of the seventh century, and to adapt to the cultural changes brought by Arabicization, ensured not only its survival but also its continued importance as a disseminator of monastic practice throughout the early Middle Ages. In 1099, when the first crusaders conquered the Holy Land, it was almost the sole survivor of the ‘golden age’ of Palestinian desert monasticism of the early Byzantine period. The monastery continued to prosper under crusader rule. It was an important landowner and its abbot was in the twelfth century a confrater of the Knights Hospitaller. Moreover, it is clear both from varied genres of external documentary sources – for example, pilgrimage accounts and hagiographies – and from the surviving manuscripts produced in the monastery between the eleventh and thirteenth centuries, that the monastery’s spiritual life also flourished in this period. The role of St Sabas and Palestinian monasticism within the broader scope of Byzantine monastic reform of the eleventh and twelfth centuries suggests that the continuing function of the monastery at the centre of a wider network of practices and ideals across the Orthodox world engendered a revival of early monastic practices in a period more often associated with decline and the struggle to preserve the integrity of monastic life.
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Howes, Hetta. "James L Smith, Water in Medieval Intellectual Culture, Case Studies from Twelfth-Century Monasticism." Journal of Medieval Monastic Studies 8 (January 2019): 364–65. http://dx.doi.org/10.1484/j.jmms.5.117977.

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Guijt, Flora. "Water in Medieval Intellectual Culture. Case Studies from Twelfth-Century Monasticism by James L. Smith." Parergon 36, no. 1 (2019): 223–24. http://dx.doi.org/10.1353/pgn.2019.0033.

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Youssef, Youhanna Nessim. "Coptic liturgical texts relating to Agathon the Stylite." Cuestiones Teológicas 48, no. 109 (2021): 147–63. http://dx.doi.org/10.18566/cueteo.v48n109.a10.

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While Egypt was the cradle of monasticism since Antony, the stylite type of monasticism is rarely represented in the Coptic corpus of monastic literature. Hence every text will contribute to our knowledge. In this article, we will highlight the importance of the city of Sakha, in the book of history of the Patriarchs, the book of the Churches and Monasteries (twelfth century). The liturgical texts relating to this saint are exceedingly rare, hence the importance publishing all texts. We will edit, translate all the liturgical texts relating to one of this group, we were able to find a doxology Batos not attested in most of the manuscripts as well as the texts of the Antiphonarion (Difnar). It is important to mention that this saint lived in Lower-Egypt around the sixth-seventh century which means that it was around the time of important events such as the usurper of Phocas, the Persian invasion, the Byzantine reconquest, and the Arabic conquest. He was influenced by the biography of the great Simon the Stylite. Nowadays, no traces of his cult survive in Sakha which explains the rarity of manuscripts containing anything relating to this saint, however Sakha is nowadays known as a step of the journey of the Holy Family.
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Kennedy, Amelia. "“Do Not Relinquish Your Offspring”." Radical History Review 2021, no. 139 (January 1, 2021): 123–44. http://dx.doi.org/10.1215/01636545-8822639.

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Abstract This article explores issues of labor, community, and authority in medieval Europe through an examination of older Cistercian abbots and the practice of abbatial “retirement.” While historians typically associate the Cistercians with greater acceptance of abbatial resignation, this article focuses on the fervent twelfth-century opposition to the practice. Many Cistercians asserted that abbatial retirement harmed the reputation of the monastic community and constituted a form of self-indulgence on the part of the abbot, whose soul would consequently be jeopardized as he prepared for death. This article argues that these attitudes reflected the importance of service and labor in later life, as well as the abbot’s continued importance within the community. Medieval monasticism thus offers a concept of “active aging” focused on community and care of others. The thirteenth-century trend in favor of retirement stemmed from increasing institutionalization and new understandings of what constituted the “common good” for a monastic community.
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Krausmüller, Dirk. "Take no care for the morrow! The rejection of landed property in eleventh- and twelfth-century Byzantine monasticism." Byzantine and Modern Greek Studies 42, no. 1 (March 13, 2018): 45–57. http://dx.doi.org/10.1017/byz.2017.35.

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In the eleventh and twelfth centuries Byzantium saw the rise of an influential monastic reform movement, which found its expression in rules and saints' lives. In these texts the question of worldly possessions was repeatedly broached. The authors challenged the hitherto common practice of allowing monks some private property and insisted that in their monasteries nobody should own money or other goods. Yet when it came to communal property the situation was starkly different. Most reformers accepted the traditional view that monasteries should be endowed with land in order to meet the material needs of the communities, and if anything were even more acquisitive than their forebears. There was, however, a small group of monastic founders, which challenged this consensus. They insisted that their monasteries should not accept donations of land because such behaviour went against Christ's demand not to take thought for the morrow and displayed a lack of trust in divine providence. This article presents the surviving evidence and seeks to explain how communities without landed property ensured their survival.
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Dissertations / Theses on the topic "Twelfth-century monasticism"

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Eby, Regan. "Aristocratic Sociability and Monastic Patronage in Eleventh- and Early-Twelfth Century Brittany." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104665.

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Thesis advisor: Robin Fleming
My dissertation examines the local and personal meanings of reformed Benedictine monastic networks as they developed in Brittany. Between c.1000–1120, Brittany, like Western Europe as a whole, saw an efflorescence of Benedictine monasticism, driven by aristocrats donating property to Benedictine abbeys, and in Brittany, by foundations of priories dependent on Benedictine abbeys located elsewhere. Recent historians have noted that patronage of particular abbeys tended to move through social networks, with families supporting the same abbeys over space and time, and lower aristocrats choosing to support the abbeys favored by their lords. I interrogate these patterns, placing the relationships that connected individual aristocrats with particular abbeys at the center of my study. I begin by analyzing the nature of Breton aristocrats’ relationships with each other, and then reconstruct the social contexts in which they interacted with Benedictine monks and nuns. I examine foundations of priories, at their inception and as they developed over time; monastic vocations, and property disputes. I argue that monastic patrons typically encountered the monks or nuns they chose to support in the context of significant affective relationships. Moreover, I argue that those relationships shaped patrons’ perceptions of the monks and nuns they supported, and the meanings they attached to their patronage. In doing so, I offer a methodological framework for uncovering some of the affective content of aristocrats’ relationships with each other and with monks and nuns, which is otherwise difficult to extract from the limited evidence preserved in monastic charters
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: History
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Ewing, Hannah E. "A “Truly Unmonastic Way of Life”: Byzantine Critiques of Monasticism in the Twelfth Century." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1397653075.

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Ford, Seth M. "CLOISTER & CATHEDRAL: MONKS, SECULAR CANONS, AND CONTESTING VISIONS OF PIETY IN THE CHRONICLES OF GUIBERT OF NOGENT, MORIGNY, AND TOURNAI." University of Akron / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=akron1153491415.

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Balnaves, John, and jojopacme@hotmail com. "Bernard of Morlaix : the Literature of complaint, the Latin tradition and the Twelfth-century “Renaissance”." The Australian National University. Faculty of Arts, 1998. http://thesis.anu.edu.au./public/adt-ANU20020515.114244.

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Bernard of Morlaix was a Cluniac monk who flourished around 1140. What little is known about him, including his visit to Rome, is examined in relation to the affairs of the Cluniac family in his day. A new conjecture is advanced that he was prior of Saint-Denis de Nogent-le-Rotrou. His poems are discussed as examples of the genre of complaint literature. His treatment of the end of the world, and of death, judgement, heaven and hell, is discussed in relation to twelfth-century monasticism. His castigation of the sins of his time includes some of the earliest estates satire. His anticlericalism and his misogyny are compared with those of his contemporaries, and discussed in the context of twelfth-century monastic culture. Bernard’s classical learning is analysed and compared with that of his contemporaries, especially John of Salisbury and Saint Bernard of Clairvaux. His use of metre and rhyme is examined in the context of the development of metre based on stress rather than quantity and of systematic and sustained rhyme in the Latin verse of the twelfth century. Bernard’s use of interpretive and compositional allegory is explored. Bernard is seen as a man of his time, exemplifying a number of twelfth-century characteristics, religious, educational and cultural. Special attention is paid to the Latin literary tradition, and it is suggested that the culture of the twelfth-century was in many respects a culmination rather than a renaissance.
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Li, Shannon. "Irimbert of Admont and his Scriptural Commentaries: Exegeting Salvation History in the Twelfth Century." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1510583624713645.

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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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Balnaves, John. "Bernard of Morlaix : the Literature of complaint, the Latin tradition and the Twelfth-century “Renaissance”." Phd thesis, 1997. http://hdl.handle.net/1885/47692.

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Bernard of Morlaix was a Cluniac monk who flourished around 1140. What little is known about him, including his visit to Rome, is examined in relation to the affairs of the Cluniac family in his day. A new conjecture is advanced that he was prior of Saint-Denis de Nogent-le-Rotrou. His poems are discussed as examples of the genre of complaint literature. His treatment of the end of the world, and of death, judgement, heaven and hell, is discussed in relation to twelfth-century monasticism. His castigation of the sins of his time includes some of the earliest estates satire. His anticlericalism and his misogyny are compared with those of his contemporaries, and discussed in the context of twelfth-century monastic culture. Bernard’s classical learning is analysed and compared with that of his contemporaries, especially John of Salisbury and Saint Bernard of Clairvaux. His use of metre and rhyme is examined in the context of the development of metre based on stress rather than quantity and of systematic and sustained rhyme in the Latin verse of the twelfth century. Bernard’s use of interpretive and compositional allegory is explored. Bernard is seen as a man of his time, exemplifying a number of twelfth-century characteristics, religious, educational and cultural. Special attention is paid to the Latin literary tradition, and it is suggested that the culture of the twelfth-century was in many respects a culmination rather than a renaissance.
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Parker, Sarah C. "A delightful inheritance: female agency and the Disputatio tradition in the Hortus deliciarum." Thesis, 2009. http://hdl.handle.net/2152/ETD-UT-2009-08-330.

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The Hortus deliciarum (ca. 1170-ca. 1194, destroyed 1870) was an encyclopedic salvation history created for the canonesses at the Augustinian convent of Hohenburg by their abbess Herrad. Despite the strong role of images in the canonesses’ reception of the manuscript, the Hortus illuminations have thus far not merited a critical consideration. In this thesis, I analyze major individual illuminations in the Hortus as well as the manuscript’s entire structure, and I suggest that Herrad designed the Hortus around contemporary apocalyptic ideas, such as those of Joachim of Fiore, while also illustrating the importance of debate and discussion to the body Christian. The overall composition of the Hortus showed the canonesses that God has chosen to share his knowledge with them. In significant individual images, Herrad expressed that they were to exercise this divine knowledge through debate of theological principles. In the Hortus, debate was shown as originating with Christianity’s Jewish desert predecessors, and the canonesses were encouraged to consider themselves as heirs of this intellectual tradition. Debate appeared as endemic to Christianity and essential to the continued life and prosperity of the Church. In stressing the importance of intellectual activity, while also implying that the canonesses were part of the intellectual elect, the Hortus exerted power that transgressed the library walls and affected the ways the Hohenbourg canonesses performed their faith and understood their responsibility as Christians.
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Cheatham, Karen. "They Hasten toward Perfection: Virginal & Chaste Monks in the High Middle Ages." Thesis, 2010. http://hdl.handle.net/1807/32202.

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As perennial Christian ideals, virginity and chastity were frequent themes in medieval religious discourse. Male religious were frequently virgins and were expected to cultivate chastity; however, women not men were usually the focus of such discussions. But some monastic writers did draw on those models when considering their own spirituality, and it is worth knowing how they were understood and enlisted in those instances. To this end, I investigate five eleventh- and twelfth-century monks who wrote about monastic virginity or chastity: Anselm of Canterbury, Guibert of Nogent, Rupert of Deutz, Bernard of Clairvaux, and Ælred of Rievaulx. In my analysis, I uncover each author’s perception of virginity/chastity. Thus, I reveal that Anselm’s Deploratio is not about lost physical virginity or even sexual sin per se; it is a spiritual meditation driven by his immense fear that sinners would be forever damned. Guibert’s work exposes what a treatise on virginity could become in the hands of an adolescent struggling with sexual desire and steeped in lessons taught by his monastery. Rupert’s tract on virginity and masturbation portrays male virginity as tangible and potent. In so doing, it erects a barrier defending Rupert’s work as an exegete against detractors. For his part, Bernard teaches that what matters most is chaste humility. He also consistently links virginity with pride and false holiness, a strategy possibly linked with a battle between white and black monks. Finally, Ælred produces a model of monastic perfection that is terrifically masculine, distinctively different from virginity, and perfectly suited for his audience. In addition to uncovering each monk’s unique perception of virginity and chastity, I call attention to similarities and differences in their thought and make conclusions based on those observations. Overall, I have found not only that virginity and chastity did matter to some medieval religious men but also that the way they handle those ideals can be tremendously revealing.
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Books on the topic "Twelfth-century monasticism"

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Reformation of the twelfth century. Cambridge: Cambridge University Press, 1998.

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The reformation of the twelfth century. Cambridge: Cambridge University Press, 1996.

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Holy women of twelfth-century England. Chapel Hill: University of North Carolina Press, 1988.

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Burton, Janet E. The religious orders in the East Riding of Yorkshire in the twelfth century. Beverley: East Yorkshire Local History Society, 1989.

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Inc, ebrary, ed. The Cistercian evolution: The invention of a religious order in twelfth-century Europe. Philadelphia: University of Pennsylvania Press, 2010.

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The Cistercian evolution: The invention of a religious order in twelfth-century Europe. Philadelphia: University of Pennsylvania Press, 2000.

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Maud, Matarasso Pauline, ed. The Cistercian world: Monastic writings of the twelfth century. London, England: Penguin Books, 1993.

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Blumenthal, Uta-Renate. The investiture controversy: Church and monarchy from the ninth to the twelfth century. Philadelphia: University of Pennsylvania Press, 1988.

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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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The investiture controversy: Church and monarchy from the ninth to the twelfth century. Philadelphia: University of Pennsylvania Press, 1988.

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Book chapters on the topic "Twelfth-century monasticism"

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Thomason, Richard. "Monasticism, Lordship, and State-Building in Twelfth-Century Cumbria." In Medieval Monastic Studies, 73–102. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.mms-eb.5.117259.

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Mancia, Lauren. "Sources for Monasticism in the Long Twelfth Century." In The Cambridge History of Medieval Monasticism in the Latin West, 667–83. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.035.

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Van Engen, John. "Historiographical Approaches to Monasticism in the Long Twelfth Century." In The Cambridge History of Medieval Monasticism in the Latin West, 649–66. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.034.

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Magnani, Eliana, and Lochin Brouillard. "Female House Ascetics from the Fourth to the Twelfth Century." In The Cambridge History of Medieval Monasticism in the Latin West, 213–31. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.011.

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Vanderputten, Steven. "Monastic Reform from the Tenth to the Early Twelfth Century." In The Cambridge History of Medieval Monasticism in the Latin West, 599–617. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.031.

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Beach, Alison I., and Andra Juganaru. "The Double Monastery as a Historiographical Problem (Fourth to Twelfth Century)." In The Cambridge History of Medieval Monasticism in the Latin West, 561–78. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.029.

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Vones-Liebenstein, Ursula. "Similarities and Differences between Monks and Regular Canons in the Twelfth Century." In The Cambridge History of Medieval Monasticism in the Latin West, 766–82. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.041.

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Baker, Timothy M., and Beverly Kienzle. "Monastic Preaching and the Sermon in Medieval Latin Christendom to the Twelfth Century." In The Cambridge History of Medieval Monasticism in the Latin West, 710–28. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.038.

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Lauwers, Michel, and Matthew Mattingly. "Constructing Monastic Space in the Early and Central Medieval West (Fifth to Twelfth Century)." In The Cambridge History of Medieval Monasticism in the Latin West, 317–39. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.016.

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Gajewski, Alexandra, and Stefanie Seeberg. "Art in Monastic Churches of Western Europe from the Twelfth to the Fourteenth Century." In The Cambridge History of Medieval Monasticism in the Latin West, 998–1026. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.054.

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