Littérature scientifique sur le sujet « Pilgrims and pilgrimages – Europe, Western »
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Articles de revues sur le sujet "Pilgrims and pilgrimages – Europe, Western"
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Holubová, Markéta. « Continuity, Transformation, Disappearance, or Renewal of the Pilgrimage Tradition in the Czech Republic from the Perspective of Ethnology ». Národopisný věstník 83, no 1 (30 juin 2024) : 5–25. http://dx.doi.org/10.59618/nv.2024.1.01.
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The study deals with the phenomenon of pilgrimages after the year 1989. Except for the traditional pilgrimage festivities associated with the confession of faith, such as in Žarošice in South Moravia, where a pilgrimage ritual with many Baroque relicts is still practised on the so-called Golden Saturday, we can notice the disappearance of pilgrimages. At the same time, the traditional form of pilgrimages is transformed, and we can observe innovative trends after 1989. Pilgrimage tourism is developing significantly, professional and association pilgrimages (e.g. these of firefighters, gamekeepers, beekeepers, and teachers) are being organised, and cycling pilgrimages are becoming popular among all age groups. In contrast to Western Europe, the phenomenon of longdistance pilgrimages, not only to Santiago de Compostela in Spain, but also to Mariazell, Roma, Assisi, and the Holy Land, has arrived in the Czech Republic with a certain delay. After the year 2000, pilgrim routes have been replicated and trucked, modern pilgrim routes are being built. Last but not least, we try to answer the question of what role a pilgrimage site, a pilgrimage or a pilgrimage tradition plays in the Czech society of the twenty-first century.
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Bailey, Anne E. « Journey or Destination ? Rethinking Pilgrimage in the Western Tradition ». Religions 14, no 9 (11 septembre 2023) : 1157. http://dx.doi.org/10.3390/rel14091157.
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Pilgrimage is undergoing a revival in western Europe, mainly as newly established or revitalised pilgrim routes, such as the Camino de Santiago in northern Spain. These trails have helped to foster the widespread idea that pilgrimage is essentially a journey: a spiritual or “meaningful” journey undertaken slowly, and preferably on foot, in the medieval tradition. The purpose of this article is to problematise this journey-oriented understanding of pilgrimage in Christian and post-Christian societies and to suggest that the importance given to the pilgrimage journey by many scholars, and by wider society, is more a product of modern Western values and post-Reformation culture than a reflection of historical and current-day religious practices. Drawing on evidence from a range of contemporary sources, it shows that many medieval pilgrims understood pilgrimage as a destination-based activity as is still the case at numerous Roman Catholic shrines today.
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Agius, Dionisius A. « The Rashayda : Ethnic Identity and Dhow Activity in Suakin on the Red Sea Coast ». Northeast African Studies 12, no 1 (1 avril 2012) : 169–216. http://dx.doi.org/10.2307/41960562.
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Abstract Suakin (Ar. Sawākin) is the second important town of Sudan and a port for Muslim pilgrims bound for Jeddah Its economy is primarily based on fishing. Long before the estabhshment of the present, new town, Suakin was an island town to which cargo ships from the Red Sea ports came and goods from India were transhipped via Jeddah In its heyday, the island town was populated by merchants and traders who came to settle there from African and Arab countnes, mainly Egypt and Sudan, and India and Europe. The majonty of the inhabitants who lived around the island town belonged to the Beja (Ar. Buja or Bujā) groupings, whose ancestry goes back centwies; they were, as they are mainly today, pastorahsts and cultivators. Around the late nineteenth century, members of a distinct Western Arabian ethnic group, the Rashayda (Ar. Rashāʾida; s. Rashīdī), came to Sudan to look for work and live in the hinterland and on the coast. Though the majonty were nomads and herders, several were involved in dhow trading, and a small number settled in Suakin. By the 1930s, however, many buildings in the island town started to crumble into rubble as its inhabitants abandoned the island for better economic prospects in other Red Sea port towns. Subsequently, a new town developed south of the island, including communities from the neighboring region, mainly Cushitic-speaking Beja groupings and other minorities such as the Rashayda, and in recent decades, they were joined by West African pilgrims who chose to settle there on their return from hajj (pilgrimage). Some members of the Beja groups follow occupations related to the sea; many come from the mountains to seek work as fishermen, or divers during the shell-collecting season, or laborers during the hajj season. Fishing activity is centered on the craftsmanship of the dhow builders: the dhows must not only be seaworthy but also specifically designed for fishing and shell collecting. This article will examine maritime activity on the Sudanese coast with particular reference to Suakin, past and present. It will discuss the level of involvement of the Beja and the importance of the role of the Rashayda in this multiethnic community from their arrival in the nineteenth century to the present time; further, it will show how they adapted their knowledge and skills and also show that the maritime terminology used is predominantly Western Arabian and not, as would be expected, Cushitic, as spoken by the Beja groups or linguistic registers of other ethnic groupings. The methodology applied in this research is based on ethnographic fieldwork conducted in 2004, together with consultation of primary and secondary sources.
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Vetere, Benedetto. « Mediterranean Europe : Pilgrims and warriors, warrior pilgrims ». Ad limina 1 (25 juillet 2010) : 83–113. http://dx.doi.org/10.61890/adlimina/1.2010/13.
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The article begins with an analysis of the relation between space, time and pilgrimage within “various strata and social classes”. From these considerations there first and foremost derives a clear division between on the one hand rural pilgrimage, linked to production from the land, and therefore of a religious nature, and on the other urban pilgrimage, that of merchants related with manufacture, and therefore of a lay nature. There is also a third case, that of judicial pilgrimage, which was particularly common in 14th century Flanders. Secondly, the space is geographically and culturally defined as Mediterranean, determined by the universal character of the Christian religion. Finally, the author deals with the unity of the “Christian space” over the centuries and its repercussion on pilgrimages from the 11th century onwards, when conflict with the Moors and the defence of the unity of the church gave rise to the idea of holy war. During this period the insecurity of the land and sea routes leading to the pilgrim destinations led to the birth of the monastic military orders, with the appearance for the first time of the monacus-miles and the crusader, a phenomenon analysed in the texts by William of Tyre, in Bernard of Clairvaux’s Liber ad milites Templi, and in the Chanson de Roland.
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Bliznyuk, Svetlana V. « Russian Pilgrims of the 12th–18th Centuries on “The sweet land of Cyprus” ». Perspektywy Kultury 30, no 3 (20 décembre 2020) : 63–80. http://dx.doi.org/10.35765/pk.2020.3003.06.
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The era of the Crusades was also the era of pilgrims and pilgrimages to Jerusalem. The Russian Orthodox world did not accept the idea of the Crusades and did not consider the Western European crusaders to be pilgrims. However, Russian people also sought to make pilgrimages, the purpose of which they saw in personal repentance and worship of the Lord. Visiting the Christian relics of Cyprus was desirable for pilgrims on their way to Jerusalem. Based on the method of content analysis of a whole complex of the writings of Russian pilgrims, as well as the works of Cypriot, Byzantine, Arab and Russian chroniclers, the author explores the history of travels and pilgrimages of Russian people to Cyprus in the 12th–18th centuries, the origins of the Russian-Cypriot religious, inter-cultural and political relationships, in addition to the dynamics of their development from the first contacts in the Middle Ages to the establishment of permanent diplomatic and political relations between the two countries in the Early Modern Age. Starting with the 17th century, Russian-Cypriot relationships were developing in three fields: 1) Russians in Cyprus; 2) Cypriots in Russia; 3) knowledge of Cyprus and interest in Cyprus in Russia. Cypriots appeared in Russia (at the court of the Russian tsars) at the beginning of the 17th century. We know of constant correspondence and the exchange of embassies between the Russian tsars and the hierarchs of the Cypriot Orthodox Church that took place in the 17th–18th centuries. The presence of Cypriots in Russia, the acquisition of information, the study of Cypriot literature, and translations of some Cypriot writings into Russian all promoted interactions on both political and cultural levels. This article emphasizes the important historical, cultural, diplomatic and political functions of the pilgrimages.
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Mruk, Wojciech. « Jerozolima – święte miasto w średniowiecznych przewodnikach dla pielgrzymów ». Peregrinus Cracoviensis 28, no 4 (2017) : 91–114. http://dx.doi.org/10.4467/20833105pc.17.007.16228.
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Jerusalem – a holy city in medieval guidebooks for pilgrims A literary genre, typical for the high and late Middle Ages, connected with pilgrimages to the Holy Land, were lists of holy places. The tradition of making such brief, impersonal, and often anonymous catalogues of places worth visiting dates from the 12th century. Such registers were prepared for people guiding pilgrims or even pilgrims themselves who travelled from Europe to the East. That is why, the literature tends to treat works of that type as “guidebooks”. Comparison of three medieval guidebooks i.e. Descriptio de locis sanctis by Rorgo Fretellus (ca. 1137), and two anonymous textes: Les sains pelerinages que l’en doit reqquerre el la Terre Sainte (ca. 1229–1239) and Peregrinationes totius Terrae Sanctae (1491) allows us to analyse changes of pilgrims’ needs and expectations. Creation and collapse of crusaders’ states, as well as development of Ayyubid and Mamluk empires changed political situation in the Holy Land and had a serious impact on pilgrimage movement. Forced modification of pilgrims’ routes took place during decades of important changes of piety of Latin Christians, so pilgrims needed updated guidebooks.
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Brun, Anne-Sophie, Andreas Hartmann-Virnich, Estelle Ingrand-Varenne et Savva M. Mikheev. « Old Russian Graffito Inscription in the Abbey of Saint-Gilles, South of France ». Slovene 3, no 2 (2014) : 110–29. http://dx.doi.org/10.31168/2305-6754.2014.3.2.2.
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The abbey of Saint-Gilles-du-Gard near Arles in the south of France was one of the most prominent pilgrimage sites in medieval Europe. Recent archaeological investigation has shown that construction of the abbey church, one of the most significant Romanesque pilgrimage churches in southern France, began ca. 1170/1180. The lower church (crypt) with the tomb of St. Giles (Lat. Aegidius, Fr. Gilles) and some of the walls of the upper church belong to that period. A well-preserved Cyrillic graffito was discovered on a pier of the upper church, close to the spot where the tomb of St. Giles is located in the crypt below. The text contains a prayer with a common formula: GI POMЪZI | RABU SVЪ|EMU SЬMKЪ|VI NINOSLA|VICHIU ‘Lord, help your servant Semko, son of Ninoslav.’ Palaeographic and linguistic analysis shows that the graffito is of Russian origin. It was probably made at some time between 1180 and 1250 by a pilgrim travelling from Russia to Santiago de Compostela, and it is the most geographically remote Old Russian graffito inscription discovered so far in western Europe.
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Marchenko, Alla. « In the Eyes of Uman Pilgrims : A Vision of Place and Its Inhabitants ». Contemporary Jewry 38, no 2 (21 décembre 2017) : 227–47. http://dx.doi.org/10.1007/s12397-017-9247-0.
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Abstract This article is focused on the visions of pilgrimages to Rabbi Nachman’s site located in Uman, Ukraine. Research results are based on the analysis of in-depth interviews with eighteen Americans who have made the pilgrimage, supplemented by reading in secondary sources about pilgrimage and travel, especially American Jewish travel to Eastern Europe. Emphasis is made on the perception of both place and locals, as well as upon the leading motives and characteristics of pilgrimage. This research sheds light upon the role of existing stereotypes and personal encounters in cross-cultural issues. Dominant attitudes of pilgrims to locals in Uman may be characterized in the frame of the conceptual trio of “background fear,” “historical aftertaste,” and “learned neutrality.” Huge differences between the understanding of Uman as a place for pilgrimage and a space with inhabitants raise the questions of parallel historical heritages bound within the same territory and time.
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Plasquy, Eddy. « El Camino Europeo del Rocío : A Pilgrimage towards Europe ? » Journal of Religion in Europe 3, no 2 (2010) : 256–84. http://dx.doi.org/10.1163/187489210x501536.
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AbstractIn 2000, a reunion of 'Eurocrats' founded the Brotherhood of Brussels in honour of the Virgen del Rocío and became quickly integrated in the official network that foments the devotion to the South Spanish Virgin Mary. Soon after, a pilgrimage trail was inaugurated that links the basilica of Brussels to her chapel in the hamlet of El Rocío: the Camino Europeo del Rocío. The pilgrimage passes through eight major Marian sanctuaries in Belgium, France, and Spain. In each of these sites, a representation of the Virgen del Rocío was put in place by the official institutions. In 2007, ten pilgrims actually walked the trail. Once in Madrid, they changed the original track and inaugurated two additional sanctuaries without the consent of the main organizer of the original camino. As such, a variant came into existence: the Camino Europeo del Rocío a pie. The creation of these two 'European' pilgrimage trails shall be documented together with the founding process of the brotherhood of Brussels. The manner in which local political and ideological agendas interfere with the intertwining of old traditions and institutions, such as pilgrimages and Brotherhoods, and new emerging conceptions of 'Europe,' shall thereby be put to the fore.
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Campbell, Ian. « Planning for pilgrims : St Andrews as the second Rome ». Innes Review 64, no 1 (mai 2013) : 1–22. http://dx.doi.org/10.3366/inr.2013.0045.
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The planning of the burgh of St Andrews, founded in the twelfth century, with two major streets converging on the cathedral, resembles that of the Vatican Borgo, created in the ninth century. It is proposed that St Andrews was consciously modelled on the Borgo, and that the major dimensions of the cathedral are taken from Old St Peter's and St John Lateran, as part of an unsuccessful campaign to have St Andrews recognised as an apostolic see like its rival Compostela, the only other shrine in western Europe beyond Italy to claim the relics of an apostle.
Thèses sur le sujet "Pilgrims and pilgrimages – Europe, Western"
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Barile, Nicola Lorenzo. « L'indulgenza e la croce tra repressione dell'eresia e promessa di salvezza / ». [Galatina] (Lecce) : Congedo, 2007. http://catalog.hathitrust.org/api/volumes/oclc/173622400.html.
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Macarthur, Melvyn J. « Of cancer and other things : conversations with the Royal Philosopher on pilgrimage to Santiago de Compostella ». Thesis, 2017. http://hdl.handle.net/1959.7/uws:47369.
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This dissertation presents an outline, and one interpretation of, the life of its author, The Reverend Doctor Melvyn John Macarthur. It seeks to do this through both its methodology, which is textual and experiential, and through dialogue with the provocateur, Qoheleth, author of the book of Ecclesiastes. The dialogue component (the ‘Conversations’) reflects the author’s passion to engage with people in conversation and also his love of theatre.
The ‘Conversations’ in the dissertation take place on the Camino Santiago de Compostella (French Way), a long distance, ancient pilgrim route from St Jean Pied de Port in France to Santiago de Compostella in Spain. The dialogue partners are the author of the dissertation and Qoheleth. Qoheleth, the self-proclaimed Royal Philosopher, is a mysterious figure about whom much is conjectured, but little known. Qoheleth has been, and remains, a controversial figure in the Judeo-Christian traditions: considerable numbers of people, whether lay, ordained or scholar, hold that Ecclesiastes should not have been included in the canons. This author holds the view that the work of Qoheleth is among the most thoughtful and unique of the canonical writings. One hope held for this dissertation is that it would be a vehicle whereby I could ‘lean toward’ (Pelias, 2016; 9-11) the person Qoheleth. The motivation for doing this is that his remarkable honesty and depth of thought commends Qoheleth as an ideal provocateur, one who is able to offer a searching critique of the wide and varied life experience of the author, one who it is enticing to lean toward. Ronald Pelias (2016; 12) writes of his use of multiple qualitative methods in the writing of personal narratives. The methodology of this dissertation is, likewise, eclectic, and I would argue, ’necessarily’ so. A human life is complex and mine is no exception. A human life does not readily lend itself, convincingly at least, to understandings from a single discipline. This dissertation draws on material and methods from a variety of disciplines in an endeavour to convey and clarify aspects of the life of the author. The influences in the life of this author are, as mentioned, wide and varied: his professional life in social work, particularly in child protection; his vocational life in ordained ministry and pilgrimage; his more than four decades of participation as a student and researcher in a wide variety of pursuits in the academy; his experience of wilderness for significant periods during his adult lifetime and his last ten years of living with a life threatening cancer (non Hodgkins lymphoma) have all significantly impacted his life. The methodology of the dissertation is built upon these foundations that are termed ‘abiding interests’.
For anyone wishing to have more detail of the author’s life prior to the reading of this dissertation, a brief curriculum vitae is attached as Appendix One.
An appraisal of the author’s account is presented at the conclusion of the ‘Conversations’ with Qoheleth. The appraisal takes the form of commentaries written from the widely differing theological, philosophical and social perspectives of the Reverend Brand, the central character of Henrik Ibsen’s play Brand and the Grand Inquisitor, a prominent figure in Fyodor Dostoevsky’s novel, The Karamazov Brothers. The author’s personal reflections about the pilgrimage to Santiago follow on from and take a full account of, the appraisals of The Reverend Brand and the Grand Inquisitor, in addition to the conversations with Qoheleth.
Livres sur le sujet "Pilgrims and pilgrimages – Europe, Western"
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Catholic shrines of Western Europe : A pilgrim's travel guide. Liguori, Mo : Liguori Publications, 1997.
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Yehoshua, Ben-Arieh, et Davis Moshe, dir. Jerusalem in the mind of the Western world, 1800-1948. Westport, Conn : Praeger, 1997.
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Webb, Diana. Pilgrims and pilgrimage in medieval Europe. London : I.B. Tauris, 1999.
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Where's ya bin ? : Across Europe ! Guildford, Surrey : Grosvenor House Publishing Limited, 2015.
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Sharma, Man Mohan. Yatra : Pilgrimages in the western Himalayas. Noida : Trishul Publications, 1989.
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Sharma, Man Mohan. Yatra : Pilgrimages in the western Himalayas. Noida : Trishul Publications, 1992.
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Die Jakobswege als erste europäische Kulturstrasse : Wanderpädagogische Reflexionen. Frankfurt am Main : P. Lang, 1995.
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1941-, Caucci Paolo, et Plötz Robert, dir. Saint Jacques de Compostelle : Mille ans de pèlerinage en Europe. Paris : Desclée de Brouwer, 1993.
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Higgins, Paul Lambourne. Pilgrimages to Rome and beyond : A guide to the places of southern Europe for today's traveler. Englewood Cliffs, N.J : Prentice-Hall, 1985.
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Catholic shrines of Central and Eastern Europe : A pilgrim's travel guide. Liguori, Mo : Liguori Publications, 1999.
Trouver le texte intégralChapitres de livres sur le sujet "Pilgrims and pilgrimages – Europe, Western"
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Piraino, Francesco. « Pilgrimages in Western European Sufism ». Dans Muslim Pilgrimage in Europe, 157–69. New York, NY : Routledge, [2018] | Series : Routledge studies in pilgrimage, religious travel and tourism : Routledge, 2017. http://dx.doi.org/10.4324/9781315597089-10.
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Riley-Smith, Jonathan. « Pilgrims and Crusaders in Western Latin Sources ». Dans Byzantines and Crusaders in Non-Greek Sources, 1025-1204. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197263785.003.0002.
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This chapter discusses pilgrims and crusaders in western Latin sources. It starts with a look at the pilgrimages and crusades made to the East, followed by past attempts to list the individuals who had gone on pilgrimages and crusades between 650 and 1291. Western sources, which are categorized as either library sources or archival material, are examined as well. The chapter concludes with a discussion on how to research individuals who were pilgrims and crusaders during this period.
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Liutikas, Darius. « Catholic Pilgrimage in Europe ». Dans Global Perspectives on Religious Tourism and Pilgrimage, 84–103. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-2796-1.ch006.
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The chapter deals with the historic and contemporary Catholic pilgrimages in Europe. Modern religious practices of European pilgrims are presented. Author applies different typologies to classify European pilgrimage sites. Catholic sacred places divided into categories related with Virgin Mary, Jesus and saints. Analysis includes historic background, and contemporary challenges of pilgrimage traditions in relation to the themes of valuistic journeys, globalization, virtualization and development of modern tourism. Author identifies and analyzes the six most important religious practices performed at the pilgrimage places (participation at the Holy Mass and receiving indulgence, praying, processions and the Way of Cross, usage of water, leaving votive amulets, and buying souvenirs and devotionalias). Chapter also presents significance of values and identity in traveling. Valuistic journeys could help to express lifestyle and manifest values of the individuals. The chapter tries to answer the question – what are the challenges of pilgrimage traditions in Europe?
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Liutikas, Darius. « Catholic Pilgrimage in Europe ». Dans Religion and Theology, 201–15. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2457-2.ch014.
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The chapter deals with the historic and contemporary Catholic pilgrimages in Europe. Modern religious practices of European pilgrims are presented. Author applies different typologies to classify European pilgrimage sites. Catholic sacred places divided into categories related with Virgin Mary, Jesus and saints. Analysis includes historic background, and contemporary challenges of pilgrimage traditions in relation to the themes of valuistic journeys, globalization, virtualization and development of modern tourism. Author identifies and analyzes the six most important religious practices performed at the pilgrimage places (participation at the Holy Mass and receiving indulgence, praying, processions and the Way of Cross, usage of water, leaving votive amulets, and buying souvenirs and devotionalias). Chapter also presents significance of values and identity in traveling. Valuistic journeys could help to express lifestyle and manifest values of the individuals. The chapter tries to answer the question – what are the challenges of pilgrimage traditions in Europe?
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Keck, David. « The Length of Scripture 1 Sacred History and the Creation ». Dans Angels & ; Angelology in the Middle Ages, 13–27. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195110975.003.0002.
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Abstract Just as Christian history was illustrated in the portals of Notre Dame de Paris by sculptures of the biblical patriarchs, early church Fathers, and medieval saints, medieval Christians saw themselves in the context of an ongoing narrative that began in Genesis and would culminate in the Apocalypse. In viewing Abraham garbed as a medieval knight on the walls of a cathedral, they could figuratively see themselves in the narratives of Scripture. Relics, crusades, pilgrimages, and narratives of pilgrimages helped to establish a sense of an immediate connection be-tween medieval Europe and the stories of ancient Israel and the early church. These narratives, the length of Scripture, provided a discrete set of historical experiences that defined the world (past, present, and future), human spiritual growth, and beliefs about angels. It was possible indeed to see in the history of Israel and its encounters with celestial spirits the story of the “restoration of the whole human race.” Thus a late-eleventh-century pilgrims’ chant asking Christ to send an angel to lead them characteristically employs images from several biblical stories of angels guiding humans.
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Morris, Colin. « Dissemination : The Spread of Interest in the Holy Sepulchre in Western Europe, 350–600 ». Dans The Sepulchre of Christ and the Medieval West, 41–89. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780198269281.003.0003.
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Abstract It is a curious fact that we hear far more about visitors from the West than from the East. This can hardly be because people were not coming from other regions. We know of pilgrims from Egypt and Cappadocia, and Jerome reported their arrival even from India, Persia, and Ethiopia; John Chrysostom reported that ‘all the world comes to see the Sepulchre which has no body: some power draws those who live in the distant parts of the earth, to see where he was born, where he was buried, where he was crucifled’. Nevertheless reports from Western visitors testify to Latin interest in the Holy Land, and are more abundant than anything similar from Eastern sources.
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Hamilton, Alastair. « The First Steps ». Dans The Copts and the West, 1439–1822, 107–20. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199288779.003.0008.
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Abstract The accumulation of knowledge of the Copts was a slow and irregular process, despite the large number of Western visitors to Egypt through the ages. From the fourth century onwards Egypt was a popular stage for pilgrims travelling from Europe to Jerusalem and many of these visited the Egyptian monasteries and churches. The pseudo-Antonino da Piacenza, an anonymous Italian traveller who seems to have been in Egypt and the Holy Land between 560 and 570, referred to the number of monks at the monastery of St Catherine in the Sinai peninsula who knew Coptic (which he calls Egyptian) and Ethiopic. Numerous other Western travellers followed in the early Middle Ages.
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Gillingham, John. « Britain, Ireland, and the South ». Dans From the Vikings to the Normans, 203–32. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780198700500.003.0008.
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Abstract During the ninth, tenth, and early eleventh centuries, Britain and Ireland, two islands on the north-western edge of the known world, had not been much affected by contacts with continental European powers and cultures—much less so than in the seventh and eighth centuries. Merchants and pilgrims had always ensured that the populations of Britain and Ireland had not remained entirely impervious to the ideas and tastes of peoples living in mainland Europe and the Mediterranean region; such ideas had, for example, contributed to the attempts at monastic reform in mid-tenth-century England.
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Egnal, Marc. « Thirteen Colonies Portrait of an Aggregate ». Dans New World Economies, 37–45. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195114829.003.0003.
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Abstract “What then is the American, this new man?” Hector St. John de Crevecoeur asked in 1782. French-born Crevecoeur had lived in the colony (later state) of New York since the 1760s. He answered his own question: “Americans are the western pilgrims, who are carrying along with them that great mass of arts, sciences vigour, and industry which began long since in the east; they will finish the great circle. The Americans were once scattered all over Europe; here they are incorporated into one of the finest systems of population which has ever appeared, and which will hereafter become distinct by the power of the different climates they inhabit.”
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Gordon, Bruce. « Late Medieval Christianity ». Dans The Oxford History of the Reformation, 1–50. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192895264.003.0001.
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Abstract Late-medieval Christianity in Western Europe was vibrant but contested. The fifteenth century proved an age of reform and growth, yet visions of reform clashed. At the highest level, the restored papacy wrestled for supremacy both with both conciliar opponents and with temporal rulers who desired to control ecclesiastical affairs. Universities proliferated but so did schools of theological thought that disagreed on significant doctrines. Heresies spread, their advocates calling for radical change. Laymen and women, increasingly affluent with the growth of mercantile wealth, sought greater access to the religious life, and spurred by the printing revolution, vernacular religious literature spread across Europe. Although united by its sacramental, clerical and hierarchical authority, the late-medieval church was intensely local, varying enormously in forms of worship and devotion. Itinerant preachers fired popular piety, encouraging the people to visit shrines, embark on pilgrimages, venerate saints and relics, and receive the body and blood of Christ. Parish churches became filled with the devotional gifts of the faithful interceding for their beloved in purgatory and preparing for their own deaths. Mary was revered as the mother of mercy and the suffering body of her son, in visual representations, sermons, and devotional works across Europe, reminded women and men of God’s intimate presence in their lives. Humanism, with its recovery of antiquity and the original sources of Christianity, served as the driving force of intellectual and spiritual change.