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1
Daughtry, Ann Dring. « Convent refuges for disgraced girls and women in nineteenth-century France / ». Title page, contents and summary only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phd238.pdf.
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2
Monroe, Theresa. « An analysis of canonical aspects of the constitutional history of the Society of the Sacred Heart ». Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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3
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.
Texte intégralRésumé :
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.
4
Harding, Christian. « Community, cult and politics : the history of the monks of St Filibert in the ninth century ». Thesis, St Andrews, 2010. http://hdl.handle.net/10023/915.
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5
Goodrich, Richard J. « A temple of living stones : John Cassian's construction of monastic orthodoxy in fifth-century Gaul ». Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13243.
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This thesis examines John Cassian's attempts to influence the course of Gallic asceticism through the medium of his first ascetic work, De institutis coenobiorum et de octo principalium vitiorum remediis, I-IV. Rather than viewing Cassian as a cloistered, proto-Benedictine monk or an inept monastic legislator, it attempts to locate him in his broader, Late Antique context. The thesis first argues that the traditional view which holds that Cassian was a monk/abbot of Marseilles is flawed; in fact Cassian wrote his ascetic works while living in the province of Narbonensis Secunda and only moved to Marseilles sometime after AD 430. The thesis then turns to a consideration of the strategies Cassian employed to win a hearing for his ascetic works. It examines how he played on his own experience as the quality that gave him the right to overrule both native Gallic ascetic experiments and the works of other western ascetic writers. It also examines how Cassian created a semi-mythical set of monastic laws (the instituta Aegyptiorum) and used this construct as an additional source of authority for his recommendations. Having established Cassian's method for winning a hearing for his work, the thesis then examines what Cassian offered that was in some way different from the practices offered by his contemporaries. The most important difference was Cassian's emphasis on a literal renunciation of all ties with the world before someone could enter the ascetic life. Finally, this thesis argues that a proposal made by Owen Chadwick in 1968, that certain chapters in Book III of De institutis were later forgeries, is indeed correct. This is demonstrated by examining these chapters in the broader context of Cassian's thought and work. This traditional, textual analysis is then followed by a computerized stylometric study of the disputed passages, which confirms the likelihood that these chapters were written by someone other than John Cassian.
6
Gray, Colleen Allyn. « A fragile authority : power and the religious life in the Congrégation de Notre-Dame of Montreal, 1693-1796 ». Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85015.
Texte intégralRésumé :
Michel Foucault has exerted a pervasive influence on the concept of power in the twentieth century. By expanding the definition of power, and its horizons, beyond the state or organized institutions, he has bestowed power upon the weak as well as the strong, reconceptualized it from a one-dimensional, to an all-pervasive entity.This thesis has adopted this expansive view of power and applied it to a study of the religious life within the Congregation de Notre-Dame of Montreal between 1693 and 1796. On a general level, the study, working within the framework of other research that has attempted to broaden the perception of female religious institutions, firmly links the congregation to the cultural, spiritual, political and economic life of its surrounding society. More precisely, it establishes the Congregation de Notre-Dame, within the Canadian historical context, as an institution not primarily founded, developed and centred solely on the work of one sanctified individual---Marguerite Bourgeoys---but one which, from its inception, owed its establishment and its existence to the network of linkages it formed through its mission. On a more specific level, the thesis moves to focus upon the relationship of power to the religious life in terms of three individual convent superiors---Marie Barbier, Marie-Josephe Maugue-Garreau and Marie Raizenne---and it explores these women as agents within their own social, political and spiritual frameworks.
In the process of this entire examination, this thesis set out to widen the perspective of much research surrounding the religious life. It has endeavoured to view the religious existence outside of the traditional dichotomies separating its active and contemplative dimensions, and to explore and give integrity and empowerment to its entirety. The study has also attempted to avoid depicting the existence of these women in terms of binary oppositions, of oppressed vs. the oppressor, and endeavoured to analyze them in terms of exchange. However, in spite of substantial evidence establishing these women as agents in their own right, the thesis inevitably returned, in one form or another, to the conclusion that, in the end, theirs was, indeed, a fragile authority.
7
Dillinger, Kathryn. « Protestant Nuns as Depictions of Piety in Lutheran Funeral Sermons ». TopSCHOLAR®, 2011. http://digitalcommons.wku.edu/theses/1130.
Texte intégralRésumé :
Protestant nuns, Stiftsdamen, fulfilled a unique role in early modern Lutheran society. This papers focuses on the implied social roles and expected virtues of Protestant nuns [Stiftsdamen] in the works of male Lutheran pastors who supported Protestant theological positions that promoted marriage as the proper place for women, and yet who also praised unmarried female monastics in funeral sermons [Leichenpredigten]. Lutheran pastors wrote funeral sermons for both Stiftsdamen and married women, funeral sermons display similarities or differences between what virtues, characteristics, and displays of piety for women. A comparison will also be made between funeral sermons for Stiftsdamen and those written for Catholic nuns by Catholic clergy. Convent necrologies, written by Catholic abbesses will also be used to compare what virtues were expected of female religious. Also included is an examination of nuns’ writings about theology, their doctrinal reasons for remaining Catholic, leaving the cloister, and adapting their convent life to fit Lutheran teachings.
Damenstiften preserved access for women to positions of authority and self empowerment. These women were, however, different from earlier female religious communities and from Catholic nuns living in other Lutheran areas. Protestant Stiftsdamen had more contact with outside society than cloistered Catholic nuns due to the desire of Lutherans to incorporate these women into their communities. An analysis of the perception of Stiftsdamen by Lutheran pastors and the nuns' consciousness of their own position, duties, and piety is the cornerstone of this new research on gender and religion in early modern Germany. The perpetuation of Protestant convents into the seventeenth century is only briefly documented by historians who focus instead on the religious experience of women in Germany during and directly following the Reformation. Catholic examples of female piety will contribute to the understanding of female religious and their role in society at large. In conclusion, this research displays how Stiftsdamen were praised for the same virtues as early modern married Protestant women and Catholic nuns in funeral sermons, but were not specifically praised as female religious by male Lutheran pastors.
8
Elm, Susanna. « The organization and institutions of female asceticism in fourth century Cappadocia and Egypt ». Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:ab8fce98-50da-4e26-b215-ba6f3d849377.
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In discussing the organization and institutions of fourth century female asceticism I attempt to apply methods used in the study of history to a topic generally regarded as theological, and therefore almost neglected by scholars of Ancient History. I concentrate on monasticism neither as generic phenomenon, nor on its spiritual aspects. Rather, I try to identify the social, economic and legal basis of a specific form (female asceticism) in a specific environment (fourth century Cappadocia and Egypt). By reconstructing the process of organization and the developing institutions of female asceticism one discerns a great variety of models, starting with those most akin to the model of the family, and ending with models which call for a complete rupture with society, while based on scrupulous observance of the Scripture. Out of a constant interaction of these two extreme forms models of integration eventually developed, which were specifically created to suit ascetic needs. The survival of these synthesized organizational models depended on their practicality, and on the personality and doctrinal affiliation of charismatic leaders associated with them. The process of the organization of female asceticism is not isolated; it is important to the general development of early Christianity. It illustrates a problem central to Church History: the conflict between institutions and sectarian enthusiasm. The study of this process highlights the methods employed by the hierarchy in solving the paradoxical task of restraining extremes which grow from the teachings of the very Gospel the hierarchy propagates.
9
Keller-Lapp, Heidi M. « Floating cloisters and femmes fortes : Ursuline missionaries in Ancien Régime France and its colonies / ». Diss., Connect to a 24 p. preview or request complete full text in PDF formate. Access restricted to UC campuses, 2005. http://wwwlib.umi.com/cr/ucsd/fullcit?p3205375.
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10
Warnatsch-Gleich, Friederike. « Herrschaft und Frömmigkeit Zisterzienserinnen im Hochmittelalter / ». Berlin : Lukas, 2005. http://books.google.com/books?id=k03ZAAAAMAAJ.
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11
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.
Texte intégralRésumé :
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.
12
Barnes, Teresa L. « A nun's life : Barking Abbey in the late-medieval and early modern periods ». PDXScholar, 2004. https://pdxscholar.library.pdx.edu/open_access_etds/948.
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The purpose of this project is to gain an understanding of the daily lives of nuns in an English nunnery by examining a particular prominent abbey. This study also attempts to update the history of the abbey by incorporating methods and theories used by recent historians of women's monasticism, as well as recent archaeological evidence found at the abbey site. By including specific examinations of Barking Abbey's last nuns, as well as the nuns' artistic and cultural pursuits, this thesis expands the scholarship of the abbey's history into areas previously unexplored. This thesis begins with a look at the nuns of Barking Abbey. the social status of their secular families, and how that status may have defined life in the abbey. It also looks at how Barking fit into the larger context of English women's monasticism based on the social provenance of its nuns. The analysis then turns to the nuns' daily temporal and spiritual responsibilities, focusing on the nuns' liturgical lives as well as the work required for the efficient maintenance of the house. Also covered is the relationship the abbey and its nuns had with their local lay community. This is followed by an examination of cultural activity at the abbey with discussion of books and manuscripts, music, singing, procession, and various other art forms. The final chapter examines the abbey's dissolution in 1539 under Henry VIII's religious reforms, including the dissolution's effect on some of the abbey's last nuns.
13
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.
Texte intégralRésumé :
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.
14
TORRES, SANCHEZ Concepcion. « Conventualismo femenino y expansion contrarreformista en el siglo XVII : el Carmelo Descalzo Espanol en Francia y Flandes (1600-1650) ». Doctoral thesis, 1997. http://hdl.handle.net/1814/6003.
Texte intégralRésumé :
Defence date: 1 December 1997First made available online on 21 March 2013.
Examining board: Prof. Enrique Martínez Ruiz, Universidad Complutense, Madrid ; Prof. Gabriella Zarri, Università degli Studi di Firenze ; Prof. Gérard Delille, Instituto Universitario Europeo ; Prof Olwen Hufton, Instituto Universitario Europeo (Supervisor).
Esta tesis es un intento de mostrar el proceso de expansión de una orden religiosa femenina en la primera mitad del siglo XVII. La idea principal es establecer una aproximación al mundo de la clausura femenina en el siglo XVII, y para ello hemos elegido como hilo conductor la expansión del Carmelo Descalzo desde Castilla (y concretamente desde su convento de Salamanca) hacia Francia y Flandes, entre los años 1600 y 1650, aproximadamente. Elegimos este tema como hilo conductor por varias razones. Para empezar, porgue nos muestra un buen ejemplo de instrumentalización de una orden religiosa por parte del poder político, y en este caso, con la particularidad de que se trata de una orden femenina, pues aunque la intervención del clero masculino al servicio del estado era corriente, no lo era tanto la de las religiosas.
15
Daughtry, Ann Dring. « Convent refuges for disgraced girls and women in nineteenth-century France / Ann Dring Daughtry ». Thesis, 1991. http://hdl.handle.net/2440/19593.
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16
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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17
Schffler, Margaret Mary. « The integration of black and coloured sisters in the congregation of the King William's Town Dominican sisters of St Catharine of Siena : the past, the present and the future ». Thesis, 2002. http://hdl.handle.net/10500/868.
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18
Schaffler, Margaret Mary. « The integration of black and coloured sisters in the congregation of the King William's Town Dominican sisters of St Catharine of Siena : the past, the present and the future ». Thesis, 2002. http://hdl.handle.net/10500/868.
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19
Schäffler, Margaret Mary. « The integration of black and coloured sisters in the congregation of the King William's Town Dominican sisters of St Catharine of Sienna : the past, the present and the future ». 2002. http://hdl.handle.net/10500/17670.
Texte intégralRésumé :
The Dominican Sisters of St Catharine of Siena arrived in South Africa in 1877. White
women joined the congregation. In 1928 the first black woman entered the congregation
but because of the policies affecting the different race groups in South Africa, the full
integration of black and coloured women was not achieved until 1983. Chapter 1
introduces the topic of the integration of the black and coloured sisters. Chapter 2 traces
the origin of the congregation and looks at its development. A brief overview of the story
of the black sisters is given in Chapter 3. In the next chapter archival sources are used to
understand what happened. Interviews that were conducted with some of the sisters
involved in the story are given in Chapter 5. In Chapter 6 there is a look at the current
situation and some of the implications for the future as the process of integration continues.Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)