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Artykuły w czasopismach na temat "Augustian monasteries"
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Pavlica, Lukáš. "The operas arrangements for chamber ensembles in the Moravian and Lower Austrian monasteries". Musicologica Brunensia, nr 1 (2022): 153–66. http://dx.doi.org/10.5817/mb2022-1-9.
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This article aims to explore the various possibilities for the operas arrangements for chamber ensembles preserved in selected monastic localities as a remarkable subgenre, which flourished from the end of the 18th century until the middle of the 19th century. Important music collections of monasteries in Moravia and Lower Austria were selected for the research, specifically: Nová Říše (formerly Neureisch, Premonstratensians), Klosterneuburg (Augustinian Canons), Göttweig (Benedictines) and Zwettl (Cistercians). By comparing the situation in different monasteries, it was possible to look at the issue in a broader geographic context, which reflects the customs and possibilities of neighbouring regions within the Habsburg Monarchy.
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Grote, Andreas E. J., i Enrique Eguiarte. "¿No había ‘scriptorium’ en el monasterio de Cartago?" Augustinus 56, nr 220 (2011): 107–13. http://dx.doi.org/10.5840/augustinus201156220/22113.
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The article deals with Augustine’s De opere monachorum proposing some reasons to understand why Augustine did not mention a scriptorium in that work, despite he was writing to a monastic community. The key to the answer is taken from op. mon. 37.
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Nehring, Przemysław. "Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna". Vox Patrum 69 (16.12.2018): 527–45. http://dx.doi.org/10.31743/vp.3273.
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Author of this paper juxtaposes several issues which are fundamental for monastic concepts of St. Augustine and John Cassian, two figures that had the greatest impact on the development of the western pre-Benedictine monasticism. The difference in intellectual inspirations, personal monastic experiences, addressees of their monastic works and positions held by them in the institutional Church influenced very deeply their teaching. Thus they interpret in a different manner an account on the Jerusalem community (Acts 4:31-35) that – in their common opinion – began the history of monasticism. Cassian sees in it just the historical outset for this phenomenon while Augustine perceives it as a still valid model of behavior for his monks. They look differently at the relation of monastic communities towards the community of the Church but also at inner rules governing the life of monks in monasteries. Unlike Augustine, Cassian sees possibility of spiritual growth gained by monks through ascetical practices and decisions made on their free will. This anthropological optimism had played the key-role for the statement that Cassian made in the face of radical views of Augustine on the Grace and free will, formulated by him during the Pelagian controversy but also in other controversial issue, namely of possible legitimacy of lying under particular circumstances.
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Mihăilă-Lică, Gabriela. "The Beginnings of Modern Higher Education in England". International conference KNOWLEDGE-BASED ORGANIZATION 27, nr 2 (1.06.2021): 155–59. http://dx.doi.org/10.2478/kbo-2021-0065.
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Abstract Realizing that a people can not be entirely conquered unless it is educated to embrace the culture and civilization of the conquerors, the Romans established the first schools in Britain in order to ‘romanize the sons of native chieftains’ [1]. With the arrival of Christianity, associated with the mission of Augustine in 597 AD, the churches took upon themselves the mission of teaching reading, writing and some religious knowledge, but few men benefited from this. The schools in the cathedrals and monasteries gradually grew to become universities, their main objective being to make students understand and explain the truth of God. “After the year 1000, cathedral schools replaced monasteries as cultural centres, and new forms of learning emerged. The cathedral schools were in turn supplanted by the universities, which promoted a “Catholic” learning that was inspired, oddly enough, by the transmission of the work of Aristotle through Arab scholars.”[2]. The paper analyses in broad lines the lengthy and burdensome process the English universities went through until the beginning of the 20th century in order to reach the performance of forming people capable not only of doing research and of disseminating knowledge, but also of contributing to the development of the country.
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Banaś-Korniak, Teresa. "Pieśni nabożne o piekle... i Wieczność straszliwa [...] na uchronę potępienia (1692) – uwagi o nieznanym polskim druku Stefana Wielowieyskiego". Studia Slavica XXVII, nr 1 (listopad 2023): 3–13. http://dx.doi.org/10.15452/studiaslavica.2023.27.0001.
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This article contains observations on the content of a hitherto unexplored Old Polish work of the late 17th century on religious and eschatological themes. Although its author, a Jesuit Stefan Wielowieyski, refers to 17th-century conventions of writing about hell and the final destiny of the human soul, he modifies these conventions considerably. The article demonstrates that the modification of writing about hell and the afterlife was influenced both by the teachings of eminent theologians (the Fathers of the Church, St Augustine and especially St Bernard of Clairvaux) and by new trends in Christian spirituality. Indeed, Polish mysticism was developing exuberantly in the Polish Nobles’ Republic at the end of the 17th century, and the new generation of the Counter-Reformation promoted ‘spiritual exercises’ in the monasteries.
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Novotný, Jan, i Kateřina Bártová. "Z Březnických. Typologický rozbor knižních vazeb středověkých kodexů z augustiniánských klášterů v Roudnici a Sadské". Acta Musei Nationalis Pragae – Historia litterarum 68, nr 3-4 (2023): 53–69. http://dx.doi.org/10.37520/amnpsc.2023.006.
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The survey of medieval book bindings in the National Museum Library has focused on a group of codices from Augustinian monasteries in Roudnice nad Labem, Sadská and Jaroměř. The research methodology is based on accurate terminology, form processing and photographic documentation of medieval bindings. When determining the origin of codices, attention is paid to the characteristic features of the bindings, which can be an indicator of provenance. The Roudnice codices can be identified based on the craftsmanship of the metal elements and their compositional concept. Roudnice bindings have been divided into several groups according to the shape and finish of the corner and central pieces. Similarity in bookbinding processing, decoration technique, the use of identical structural and typological elements and materials of the same quality distinguish the Roudnice codices from contemporary domestic bindings.
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Eckmann, Augustyn. "Biskupia troska św. Augustyna o wychowanie i wykształcenie kapłanów". Verbum Vitae 21 (14.01.2012): 241–52. http://dx.doi.org/10.31743/vv.1539.
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Future priests should want the good of the faithful and of the Church. In the “monasterium clericorum”, common prayer was deemed the superior religious practice. Also meals were eaten together and the seminarians went to bed at the same time. Applying to the Episcopal seminary, a candidate committed himself to voluntary poverty. The bishop taught clerical students to love loneliness and to become virtuous – especially to have the virtues of love,obedience, justice, prudence, and first of all, humility. Manual work and studying were also obligatory. The bishop formulated his recommendations on the reading of classical authors in three works: “De ordine”, “Epistola ad Dioscorum” and “De doctrina Christiana”. Reading classical authors prepares seminarians for the study of Holy Scriptures and works by Christian writers.
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Krafl, Pavel. "Dva notářské instrumenty z roku 1419 k dějinám řeholních kanovníků sv. Augustina v Kladsku. Pramenná edice". PRÁVNĚHISTORICKÉ STUDIE 53, nr 3 (12.01.2024): 39–54. http://dx.doi.org/10.14712/2464689x.2023.44.
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During the 14th century, canon law gained considerable influence. All cases which related to clergy and Church property were dealt with solely by the ecclesiastical courts. During the preparatory phases of court proceedings, public notaries were very important. They were mainly involved in appointing legal representatives and producing verified copies of important documents. The objective of this article is to present two notarial instruments produced by public notaries: Materna, the son of Doctor Martin of Kladsko, and Nicolas, called Naso, the son of Henry of Chojnów. Both instruments were produced in 1419 and relate to the monastery of the Canons Regular of St. Augustine in Kladsko. The documents are kept in the Kladsko parish archive under numbers A 4 b and A 12 i. Attached is a critical edition of both notarial instruments. The first instrument incorporates documents of Wenceslas IV, King of Bohemia, Charles IV, King of Bohemia, and Arnošt of Pardubice, Archbishop of Prague, which show the ownership of properties in the Kladsko region and outside it. The second instrument records the appointment of legal representatives of the convent at the ecclesiastical courts. We do not have any direct evidence of the subject of the monastery’s dispute, but one can assume that it related to long-term disputes with the holders of fiefs in the Kladsko region. These disagreements related to economic immunity (unauthorised attempts to collect royal taxes for the monastery’s properties) and, to a lesser extent, other matters.
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Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter". Ordines Militares Colloquia Torunensia Historica 27 (30.12.2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.
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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.
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Degórski, Bazyli. "Il primissimo monachesimo nell’Africa latina". Vox Patrum 53 (15.12.2009): 591–98. http://dx.doi.org/10.31743/vp.4496.
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Artykuł pokrótce przedstawia najstarszy monastycyzm w Afryce łacińskiej. Od pojawienia się chrześcijaństwa żyli tam ludzie, którzy składali ślub czystości i pragnęli całkowicie oddzielić się od dóbr materialnych i od świata. Spośród nich wywodziła się duża część duchowieństwa tamtego regionu. Największym krzewicielem monastycyzmu w Afryce łacińskiej był św. Augustyn. Jeśli chodzi o augustiańskie prawodawstwo monastyczne, możemy wskazać przede wszystkim Ordo monasterii pseudo-Augustyna. Co się tyczy innych najstarszych mnichów augustiańskich, trzeba wymienić Alipiusza, Ewodiusza i Possydiusza. Po śmierci św. Augustyna życie mnisze w Afryce kwitło nadal pomimo okupacji wandalskiej; jedynie niektóre wspólnoty mnisze, aby się chronić, przeniosły się gdzie indziej. Najwięsze prześladowania cierpieli wówczas mnisi i mniszki w Afryce Prokonsularnej. Dużo wiadomości dotyczących monastycyzmu w Północnej Afryce na przełomie V i VI wieku znajdujemy w Vita św. Fulgencjusza z Ruspe, który po św. Augustynie był najważniejszą postacią dla rozwoju życia mniszego w Afryce łacińskiej. Na nim właściwie kończą się dzieje monastycyzmu starożytności chrześcijańskiej na tamtym obszarze.
Rozprawy doktorskie na temat "Augustian monasteries"
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Simon, Jürgen. "Monasterium S. Mariae in Greuerode : das Stift (Solingen-) Gräfrath von der Gründung bis zum Ende des 15. Jahrhunderts /". Siegburg : F. Schmitt, 1990. http://catalogue.bnf.fr/ark:/12148/cb35701584r.
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Bouziat, Quentin. "La place des prieurés conventuels dans la vie économique, politique et religieuse du diocèse de Genève-Annecy aux XVIe, XVIIe et XVIIIe siècles". Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20007/document.
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Au Xe siècle, l’Eglise savoyarde se trouve dans une situation catastrophique. Désorganisé par les différentes invasions, le clergé séculier peine à se redresser. Pour remédier à cette situation, l’épiscopat décide l’installation de moines venus des grandes abbayes. C’est ainsi que l’on note l’apparition de nombreux prieurés sur les terres diocésaines. Ces maisons religieuses s’installent durablement et prennent une place importante dans la vie des paroisses qui les accueillent. Leurs destins diffèrent, mais certains prieurés réguliers sont toujours conventuels à l’époque moderne. Les différents évêques en dénombrent cinq, dont quatre sont fondés autour du Xe siècle. Il s’agit des prieurés de Bellevaux en Bauges, de Peillonnex, de Talloires et de Contamine. Cette étude porte sur le rôle que jouent ces institutions dans le contexte de la Contre-Réforme catholique, instaurée dans le diocèse au cours des dernières décennies du XVIe siècle. Elle s’articule autour de trois grandes parties. La première retrace l’évolution des prieurés depuis leur fondation jusqu’à l’instauration de la Réforme à Genève. La seconde partie relate l’histoire des différents monastères au cours de trois siècles de l’Ancien Régime. La troisième et dernière partie est plus thématique. Elle tente de définir la place qu’occupent les prieurés conventuels dans la vie politique, religieuse et économique du diocèse de Genève-Annecy aux XVIe, XVIIe et XVIIIe sièclesIn the 10th century, the Church from Savoy is in a very poor state. Weakened by various invasions, the secular clergy struggles to recover. Monks from major abbeys are sent by the episcopate influencing the creation of priories on the diocesan land. These religious houses settle permanently and play an important role in the life of the parishes hosting them. While regular priories had to face different fates, some of them are still conventual in the modern era. The different bishops count five conventual priories, but only four of these were founded around the 10th century. These are the priories of Bellevaux en Bauges, Peillonnex, Talloires and Contamine. This study focuses on the role of these institutions in the context of the Catholic Reformation introduced in the diocese during the last decades of the 16th century. The study is based on three main points. The first point traces back the evolution of the priories from their foundation until the introduction of the Reform movement in Geneva. The second part concentrates on the story of the monasteries over three centuries under the Ancien Regime. The last part is more thematic as it outlines how the conventual priories influence the political, religious and economic life of the Annecy-Geneva's diocese in the 16th, 17th and 18th centuries
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Hać, Danuta. "Wyposażenie i wystrój kościoła i klasztoru św. Katarzyny w Krakowie w średniowieczu i na początku okresu nowożytnego". Doctoral thesis, 2016. https://depotuw.ceon.pl/handle/item/1902.
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Średniowieczny Kraków był bardzo ważnym ośrodkiem politycznym, kościelnym
i kulturalnym jako siedziba władcy, wysokiego duchowieństwa oraz uniwersytetu. W wielkiej
aglomeracji krakowskiej złożonej z trzech miast: Krakowa, Kazimierza i Kleparza
znajdowało się także wiele klasztorów. Jako pierwsi już w wieku XIII w mieście pojawili się
mendykanci – dominikanie i franciszkanie, a w następnym stuleciu, około roku 1343
Kazimierz Wielki dokonał fundacji klasztoru augustianów eremitów na krakowskim
Kazimierzu. Zakonnicy zostali sprowadzeni z Czech, a pierwszym przeorem w nowo
powstałym konwencie został Szymon Sporer. Wspólnota przy kościele św. Katarzyny stała
się ośrodkiem dla kolejno powstających w Polsce domów augustiańskich.
Przedmiotem mojej rozprawy jest wyposażenie i wystrój kościoła augustianów pod
wezwaniem św. Katarzyny Aleksandryjskiej i św. Małgorzaty w średniowieczu i na początku
okresu nowożytnego, omówiony na tle dziejów całego zakonu, z uwzględnieniem budowy
i przekształceń architektonicznych, jakim podlegał kościół od momentu powstania.
Przy rozważaniach nad etapami przekształceń kościoła i klasztoru augustianów,
konieczne było przedstawienie stanu najważniejszych budowli sakralnych Krakowa oraz
inicjatyw związanych z ich wyposażaniem, podejmowanych w XIV i XV stuleciu. To
bowiem aktywność lokalnego środowiska wyznaczała poziom aspiracji zakonników, tym
bardziej, że jako mendykanci nie posiadający wielkich zasobów własnych, byli oni zależni nie
tylko od hojności, ale – zwłaszcza jeśli chodzi o wyposażenie kościoła – w pewnym stopniu
także i od upodobań osób, które decydowały się wesprzeć ich finansowo. Wcześniejsze od
augustiańskiego kościoły krakowskie są również doskonałym polem do śledzenia zjawisk
bardziej ogólnych, związanych już z samymi procesami artystycznymi, żeby wymienić tu
recepcję impulsów płynących do Małopolski ze Śląska, Czech, Austrii czy innych ośrodków
Europy środkowej, a nawet z regionów bardziej odległych. Dopiero na tak zarysowanym tle
można było ocenić, na ile aktywność fundatorska w kościele augustianów wyróżniała się
odrębnością i indywidualnym charakterem, a na ile była przykładem postaw i rozwiązań
typowych, spotykanych w całym środowisku krakowskim.
W pracy wyeksponowano także przykłady twórczego oddziaływania lub też
przenikania się wzajemnego motywów i rozwiązań artystycznych znakomitych dzieł
malarstwa tablicowego i ściennego powstałych w kościele, stanowiącym wówczas ośrodek
twórczości artystycznej. Złożoność tematów ikonograficznych, reprezentacyjny charakter
nadany scenom związanym z kręgiem kulturalnym krakowskiego dworu królewskiego, jak
również kunszt twórców nadały dziełom historyczną wartość.
Dzięki prowadzonym od wielu lat badaniom naukowym, archeologicznym oraz
pracom remontowym i konserwacyjnym, wyjaśnieniu uległo wiele spornych zagadnień.
Niniejsza praca stanowi próbę monografii łączącej wyniki wieloletnich badań prowadzonych
nad dziejami krakowskiego kościoła i klasztoru, z wynikami własnych poszukiwań
i interpretacji przedstawionych z uwzględnieniem bogatego materiału archiwalnego. To
właśnie materiały źródłowe umożliwiły rekonstrukcję niektórych faktów i zdarzeń z dziejów
kościoła oraz potwierdziły kierunki poszukiwań badawczych prowadzonych podczas pracy
nad rozprawą.
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Chládek, Oldřich. "Kláštery v ohroženíSpory o rušení českých a moravských klášterů v předbělohorském období". Doctoral thesis, 2016. http://www.nusl.cz/ntk/nusl-354667.
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Liquidation of monasteries in the era of Reformations is a phenomenon which has been studied only to a certain level. There were very many cases of abolished or liquidated monasteries. The author concentrates only on two cases (Augustinian canonries in Kłodzko and Olomouc) where efforts to liquidate a monastery were met with resistance from the community or monastic structures. It is a multilayered topic, requiring a thorough analysis. Due to the fact that these disputes were interfered by a number of influential personalities (supreme provincial officials, nuncios, bishops, superiors of monastic orders etc.), it represents an ideal material to study the relationships within the high society in the era before the Battle of White Mountain. Besides the high politics we can also focus on other aspects - such as legal arguments of the conflicting parties or linguistic, art historical or theological layer. After research not only in Czech, but also in foreign archives (e.g. Rome, Kraków, Kłodzko, Wrocław, Vienna), the author refills or corrects older conclusions (Jan Tenora, Aloys Bach etc.). He also tries to verify the theory that within the Catholic Church those monasteries were abolished which were - in the economic and also spiritual layer - in a state of deep crisis.
Książki na temat "Augustian monasteries"
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(Inzigkofen, Germany) Augustinerchorfrauenstift Inzigkofen. Chronik des Augustinerchorfrauenstifts Inzigkofen 1354/1525-1813. Eggingen: Edition Isele, 2009.
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Schnabel, Kerstin. "Liber sanctae Mariae virginis in Bordesholm ... ": Geschichte einer holsteinischen Stiftsbibliothek. Wiesbaden: Harrassowitz Verlag in Kommission, 2018.
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Blechová, Lenka, i Pavel Krafl. Diplomatarium monasterii Glacensis canonicorum regularium sancti Augustini ab anno 1350 usque ad annum 1381. Brno: Středoevropské centrum slovanskýh studií, 2018.
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Petra, Mutlová, i Stehlíková Dana, red. Řeholní kanovníci sv. Augustina v Lanškrouně: Dějiny a diplomatář kláštera. Praha: Historický Ústav, 2010.
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Krafl, Pavel. Řeholní kanovníci sv. Augustina v Lanškrouně: Dějiny a diplomatář kláštera. Praha: Historický Ústav, 2010.
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McHugh, David. An examination of four monasteries of the Canons Regular of St. Augustine: Implications for the conservationof medieval monasteries in Ireland, with particular reference to the monasteries ... in south Leinster and north Munster, from 1140 to 1540 A.D. Dublin: University College Dublin, 1995.
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Holzinger, Johann, i Constantin Beyer. Augustinian Collegiate Foundation St. Florian. Regensburg: Schnell + Steiner, 2015.
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1939-, Esseboom Cornelis, i Vereniging Oud-Dordrecht, red. Een augustijnenklooster van aanzien: Conventus sancti augustini dordracencis 1275-1572. Dordrecht: Historische Vereniging Oud-Dordrecht, 2010.
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Die Chronik Bruder Göbels: Aufzeichnungen eines Laienbruders aus dem Kloster Böddeken 1502 bis 1543. Wyd. 2. Bielefeld: Verlag für Regionalgeschichte, 2006.
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Schmaedecke, Felicia. Das Kloster Mariazell auf dem Beerenberg bei Winterthur: Neuauswertung der Ausgrabungen 1970-1972 im ehemaligen Augustiner-Chorherrenstift. Basel: Schweizerischer Burgenverein, 2011.
Znajdź pełny tekst źródłaCzęści książek na temat "Augustian monasteries"
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Abram, Andrew. "6 The Augustinian Priory of Wombridge and its Benefactors in the Later Middle Ages". W Monasteries and Society in the British Isles in the Later Middle Ages, 83–94. Boydell and Brewer, 2008. http://dx.doi.org/10.1515/9781846156625-012.
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Obladen, Michael. "Revived for paradise". W Oxford Textbook of the Newborn, redaktor Michael Obladen, 397–402. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198854807.003.0057.
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Infant baptism originated when St Augustine proclaimed the doctrine of original sin in 412 c.e. Neonates stillborn or deceased before baptism were declared to go down to hell and were buried outside of sacred ground. From the 15th century, parents carried those infants to respite sanctuaries in remote mountain chapels, where miraculous images were believed to revive the infant in order to allow baptism and Christian burial. Monasteries made fortunes with the parents’ anguish, and in 1528 the abuse of the Oberbüren image ignited reformation and iconoclasm. From 1740, Pope Benedict XIV opposed the sanctuaries, declaring invalid their apparent signs of life: skin colour change, change from rigidity to flexibility, blood flowing from the nose, sweat on the skin, cessation of a cadaveric smell, and the movement of a feather held at the infant’s mouth. Only crying and sounds of respiration remained valid signs of revivification. Centuries of debate shed light on the difficulty of distinguishing stillborn from liveborn before the stethoscope became available. Respite sanctuaries illustrate the failure of the doctrine of original sin, which was never accepted by the faithful.
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Freedman, Paul. "Bellpuig de les Avellanes before Caresmar’s Era". W The Splendor and Opulence of the Past, 105–32. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501772221.003.0005.
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This chapter describes Bellpuig de les Avellanes before Jaume Caresmar’s era. Caresmar belonged to the Order of Premonstratensian canons, whose rule was followed at Bellpuig de les Avellanes. For over two centuries after its foundation in 1167, the chapter was favored by the counts of Urgell, two of whom were buried there. During the thirteenth and early fourteenth centuries, Bellpuig was at the height of its wealth and influence. Its canons held castles, vineyards, mills, water rights, and extensive cultivated lands. Bellpuig never attained the prominence of the Cistercian foundations of Poblet and Santes Creus, favored by the count-kings of Aragon-Catalonia, nor was it endowed with the traditions of learning and liturgy enjoyed by the Benedictine monasteries of Montserrat and Ripoll. Nevertheless, Bellpuig exercised a quite respectable lordship over a substantial part of northwestern Catalonia and experienced a resurgence of energy and intellectual distinction in the eighteenth century. The chapter differentiates between the Order of Premonstratensians and the Augustinian Order, before detailing the foundation and expansion of Bellpuig.
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Clark, Elizabeth A. "To Sicily and North Africa". W Melania the Younger, 114–45. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190888220.003.0007.
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Chapter 7 narrates the adventures of Melania, Pinian, and Albina as they left the Italian peninsula, encountering danger in their sea travel, first to Sicily. In Sicily, a favored location for the estates of Roman aristocrats, Melania gathered sixty women, slave and free, to join her in ascetic practices. Whether Melania’s estate was as lush as the Villa del Casale at Piazza Armerina remains unknown. From Sicily also comes the ascetic treatise On Riches (probably by a Pelagian author), the most scathing critique of wealth from late antiquity. Roman Christian aristocrats, including Melania and her circle, expressed considerable interest in the Pelagian branch of Christianity, away from which bishop Augustine of Hippo tried to steer them. From Sicily, the trio left for agriculturally rich Roman North Africa before the end of 410. On one of their North African estates, Melania built monasteries, developed her ascetic practices, and enriched local churches. North African Christians in this era were divided between Donatist and Catholic factions; pagans and Manicheans were also present. To service the area’s agricultural production, vast numbers of slaves and seasonal laborers were needed. The trio lived in North Africa for seven years before departing for Jerusalem.
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Murray, Alexander. "Introduction". W Suicide in the Middle Ages, 1–20. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198205395.003.0001.
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Abstract In the late eleventh and twelfth centuries the churches of western Europe underwent successive waves of ‘reform’. Pope Gregory VII and his allies reformed the papacy and bishoprics. Cistercians reformed the monasteries. Finally came the reform of regular canons, who lived by a rule like monks but one step less divorced from the rest of the world. It was the Premonstratensians, from Prémontré near Laon, who began this wave of reform, and it struck England around u43-4. Half a dozen Premonstratensian houses were founded at once, especially in northern and eastern areas just then being settled, and the order went on expanding. It did so by taking on houses of the older Augustinian canons on request from their lay patrons, and canons in the older houses would then be told to obey the new discipline or depart, while a posse of new canons, complete with the new rule, would arrive to direct affairs. The result has gone down as one of the more successful monastic experiments. By the late thirteenth century the Premonstratensians had founded twenty-five houses in various parts of England, many to become famous and prosperous.
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Sharpe, Richard. "Martyrs and Local Saints in Late Antique Britain". W Local Saints And Local Churches, 75–154. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0003.
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Abstract St Alban of Verulamium is the only Romano-British martyr whose cult certainly continued after the Roman period in an enclave of British Christians. His basilica was later adopted by Anglo-Saxons, who preserved the cult in what became one of the major monasteries of medieval England. The Roman town of Verulamium has produced archaeological evidence from the last decades of the fifth century that has been seen as ‘a remarkable testimony to the survival of craftsmanship, engineering practice, and Roman habits of life’. As the decayed Roman town was finally abandoned, a new town started to grow up near the martyrial church across the valley, a pattern of development with noteworthy Continental parallels. And eventually the place took its name from the saint. Continuity of this kind is nowhere else so well attested in Britain. One response to that may be to regard St Albans as a site whose unique history should be attributed to the rare phenomenon of a martyr cult. Another is to suppose that such sites might have been recognized elsewhere, if the traces of post-Roman activity in lowland Britain had not been masked or even removed during the Anglo-Saxon period. A martyr Sixtus, for example, was still venerated at a now unknown location in southern Britain until Augustine of Canterbury suppressed the cult.
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Golding, Brian. "The Life Within". W Gilbert Of Sempringham And The Gilbertine Order c. 1130–c. 1300, 138–87. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198200604.003.0004.
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Abstract There could be no closer tie between benefactor and priory than the placing of one or more members of the grantor’s family as a nun or canon, or the reception of the grantor him- or herself as a member of the religious community. Men and women entered the priories for a number of reasons. As the customary of the Augustinian canons of Springiersbach put it: ‘some come from monasteries of our own order, nearby or distant, either as deserters of their place and profession or in order to follow the canonical way of life more strictly. Some come from communities of monks; these have neither been oblated by their kin nor as yet professed as monks, but have left during their novitiate. Some are secular clerks. Some are laymen, and these are of two kinds; some of them are young, and because of their age and intelligence are suitable for instruction in letters and promotion to clerical status, while others, older and of duller understanding, emulate the canonical life while retaining their lay status and, being placed under a Rule, are governed by a discipline appropriate for them.’ A nunnery was ‘a career, a vocation, a prison, a refuge: to its different inmates the medieval nunnery was all of these things’. Gilbertine nunneries were no exception. We can hardly ever explain, however, why recruits chose the Gilbertine alternative. Charters never record specific motives, and it can only be assumed that in the majority of cases the Gilbertines drew their nuns and canons from local families which had already developed ties with the house. One of Gilbert’s miracle stories provides one possible explanation for a canon’s entry into the community.
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Smith, Gary. "If You Torture the Data Long Enough". W The AI Delusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824305.003.0008.
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I recently received an e-mail that offered me a way to automate my research: Dear Professor Smith, We would like to introduce you to [our] brand new research tool . . . , ready to automate your empirical research basing on official statistical time series databases. [Our software] has been designed to explore and discover new exciting economic correlations directly from your desktop. No extra software required, no need to crawl thousands of databases manually. You’ll be up and running in no time your first big data project. The e-mail went on to boast that their software will calculate “correlation coefficients with millions of statistical time series,” “identify unexpected interdependences,” and “find new insights.” The creative grammar was one thing. More disheartening was their assumption that I wanted to sift through literally trillions of correlations looking for unexpected patterns. An unexpected pattern has no logical basis—and I am skeptical of patterns that defy logic. Statistical tests assume that researchers have well-defined theories in mind and gather appropriate data to test their theories. This company assumed that I was eager and willing to pay a substantial amount of money to work the other way around. Look at every possible correlation—not caring whether they made sense or not—and report the correlations that turn out to be the most statistically persuasive. It is a sign of the times, but not an inspiring sign. Many important scientific theories started out as efforts to explain observed patterns. For example, during the 1800s,most biologists believed that parental characteristics were averaged together to determine the characteristics of their offspring. For example, a child’s height is an average of the father’s and mother’s heights, modified by environmental influences. However, Gregor Mendel discovered something quite different in his experiments with pea plants. Mendel was born in Austria in 1822 and grew up on his family’s farm. His parents expected him to take over the farm, but Mendel was an excellent student and became an Augustinian monk at a monastery known for its scientific library and research. Perhaps because of his farming roots, Mendel conducted meticulous studies of tens of thousands of pea plants grown in the monastery’s gardens over an eight-year period.