Gotowe bibliografie tematyczne / Monastic and religious life – Middle Ages

Gotowa bibliografia na temat „Monastic and religious life – Middle Ages”

Autor: Grafiati
Data publikacji: 25 lipca 2024

Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych

Wybierz rodzaj źródła:

Spis treści

Zobacz listy aktualnych artykułów, książek, rozpraw, streszczeń i innych źródeł naukowych na temat „Monastic and religious life – Middle Ages”.

Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.

Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.

Artykuły w czasopismach na temat "Monastic and religious life – Middle Ages"

1

van Dijk, Mathilde, José van Aelst i Tom Gaens. "Introduction". Church History and Religious Culture 96, nr 1-2 (2016): 1–12. http://dx.doi.org/10.1163/18712428-09601001.

Pełny tekst źródła
Streszczenie:
This is the introduction to the thematic issue Faithful to the Cross in a Moving World: Late Medieval Carthusians as Devotional Reformers. The editors discuss how the Carthusian order expanded in the Late Middle Ages and how, in contrast to the first Carthusians, new charterhouses were created in or close to the cities. The introduction studies how this change came about, connecting it to the order's origin in the monastic reform movement of the eleventh and twelfth centuries, the changing economy of piety in the Late Middle Ages, and developing ideas as to what was the best form of religious of religious life.
Style APA, Harvard, Vancouver, ISO itp.
2

Li, Teng, i Matteo Salonia. "The Regulation of Religious Communities in the Late Middle Ages: A Comparative Approach to Ming China and Pre-Reformation England". Religions 11, nr 11 (14.11.2020): 606. http://dx.doi.org/10.3390/rel11110606.

Pełny tekst źródła
Streszczenie:
This article examines the regulation of religious life in the late Middle Ages (14th and 15th centuries), focusing comparatively on Catholic monastic communities in pre-Reformation England and Buddhist monasticism in early Ming China. This comparative approach to two of the most important monastic traditions across Eurasia allows us to problematize the paradigm of ideas and praxes surrounding monastic self-governance in Latin Christendom and to integrate the current scholarship on Ming regulation of religious communities by investigating the pivotal changes in imperial religious policies taking place in the early period of this dynasty. We find that monks and secular authorities at the two ends of Eurasia often shared the same concerns about the discipline of religious men and women, the administration of their properties, and the impact of these communities on society at large. Yet, the article identifies significant differences in the responses given to these concerns. Through the analysis of primary sources that have thus far been overlooked, we show how in early Ming China the imperial government imposed a strict control over the education, ordination and disciplining of Buddhist monks. This bureaucratic system was especially strengthened during the reign of Zhu Yuanzhang (r. 1368–1398), when the figure of the Monk-Official and other tools of secular regulation were introduced, and limits to property claims and economic activities of monasteries were imposed. Instead, during the same period, English monasteries benefited from the previous disentangling of the Church from secular political authorities across Europe. In fact, in late medieval England, the Benedictine tradition of self-governance and independence from the secular sphere was arguably even more marked than in the rest of the continent.
Style APA, Harvard, Vancouver, ISO itp.
3

Clark, Anne L. "Guardians of the Sacred: The Nuns of Soissons and the Slipper of the Virgin Mary". Church History 76, nr 4 (grudzień 2007): 724–49. http://dx.doi.org/10.1017/s0009640700500031.

Pełny tekst źródła
Streszczenie:
What could it mean to a medieval monastic community to own a valuable object? Certainly, property in general was crucial to the survival of a stable community, ideals of poverty and the thirteenth-century Franciscan experiment in radical poverty notwithstanding. More specifically, what did it mean to own not simply a field or mill that generated revenue, but an object that was believed to have power beyond its material qualities? Such objects—saints’ relics and wonder-working images—did of course also generate revenue, but their meaning and role for the monastic community and the wider society could be much richer than that. And what if the monastic community was a convent of nuns, of professed religious women whose lives were shaped not just by the rule they shared with their male counterparts, but also by the codes, both implicit and increasingly explicit, that constrained the range of women's religious activities?Although the first two of these questions—about monastic property and the religious value of sacred objects—have been extensively discussed in scholarship on the Middle Ages, a specific focus on gender in relation to monastic ownership of sacred objects has not been widely examined. My focus on gender here is generated by two salient aspects of religious life in the twelfth century, the period of this study. First, there was an increasing articulation of the priesthood as the sole means of mediating divine presence, and of that priesthood as exclusively male.
Style APA, Harvard, Vancouver, ISO itp.
4

Luongo, Francis Thomas. "Catherine of Siena's Advice to Religious Women". Specula: Revista de Humanidades y Espiritualidad, nr 3 (14.05.2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.

Pełny tekst źródła
Streszczenie:
This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to penitents or mantellate and letters to abbesses and nuns in monasteries. While Catherine’s letters to penitents and other women living in the world focus on the challenges of living without a formal religious rule, her letters to nuns focus on the importance of their maintaining claustration, following their rule and on the dangers of wealth—a recognition of the generally higher social and economic standing of monastic women. Catherine seems also to identify certain kinds of prayer with monastic life. It is important to remember that Catherine herself founded a monastery, and while it remains unclear what precisely her intentions were for this community, it is another sign of Catherine’s interest in and commitment to cloistered religiosity. The essay concludes by arguing for a more nuanced understanding of what it might have meant for Catherine to be a model for specific forms of religious life.
Style APA, Harvard, Vancouver, ISO itp.
5

Mojżyn, Norbert. "Użytkowe i symboliczne znaczenie roślin leczniczych na planie opactwa Sankt Gallen (pocz. IX wieku)". Medycyna Nowożytna 29, nr 1 (29.09.2023): 221–42. http://dx.doi.org/10.4467/12311960mn.23.011.18452.

Pełny tekst źródła
Streszczenie:
Utility and symbolic meaning of medicinal plants on the Plan of the Abbey of Saint Gall (beginning of the 9th century) The world of the Latin Middle Ages was marked by the spiritual-corporeal binomial: the real space was connected with many threads with the spiritual space. Religious symbolism and imagination played a huge role in this binomial. A particular concentration of symbolic and mystical-allegorical meanings was present in the monastic space (Latin claustrum). Monks living in monasteries were separated by a double barrier from the world: real – by walls and symbolic – internal discipline (rule). This separation was archetypal – in monasteries there was a border between the cosmos and chaos, between the earthly paradise (paradisus terrestris) and the damned world (terra damnata). In such an antithetical, terrestrial and supernatural key, the culture of the Middle Ages read various elements of monastic life, defi ned by the vectors of time and place, ranging from the symbolism of the temple as the eschatological Heavenly Jerusalem, through buildings and monastery gardens (biblical Eden), ending with the plants cultivated in them. Plants were grown in monasteries for functional (edible and medicinal) reasons, as well as for spiritual reasons (they were attributed apotropaic properties) and for aesthetic reasons (beauty was also considered a spiritual factor). Medicines were seen in medicinal plants for the body and soul. They had an important symbolic and religious meaning in the monastic life, they symbolized virtues or sins. Such an understanding of plants can be found in an important document that was created in the Carolingian era, the plan of the Benedictine abbey in Saint Gall. The abbey plan provides precise information not only about the structure of the monastery buildings, but also about medicinal plants, individual species and places of their cultivation within the monastery walls.
Style APA, Harvard, Vancouver, ISO itp.
6

Sokolov, V. Yu. "PROFESSIONAL ACTIVITY OF A LIBRARIAN OF MONASTIC BOOK COLLECTIONS IN MEDIEVAL EUROPE: CHARACTERISTICS, FUNCTIONS, FEATURES". Library Mercury, nr 2(28) (18.12.2022): 7–18. http://dx.doi.org/10.18524/2707-3335.2022.2(28).267810.

Pełny tekst źródła
Streszczenie:
In the proposed article by Viktor Sokolov «Professional activities of a librarian in medieval Europe’s monastic libraries: characteristics, functions, peculiarities» the information concerning the activities of a librarian in Western European monastic libraries in the middle ages is analyzed and summarized. The relevance of this study is due to the need to study the specifics and development of the functional duties of monastic librarians, which have not been studied before, against the background of the formation and evolution of monastic libraries in the Early middle ages. The purpose of this article is to identify and characterize the features of the activities of librarians of monastic libraries in medieval Europe (mainly Western). The methodology of this scientific work consists in the application of both general scientific research methods (description, comparison, analogy, deduction, induction, analysis, etc.) and historical (historical-comparative, historical-typological, chronological, etc.) methods. Methods of terminological analysis, analysis of dictionary definitions, etymological and word-formation analysis, bibliographic and other research methods were also used. The article explores the main areas and areas of activity of a librarian in Western European monastic libraries, as well as some features of the development of book and library business in monasteries through the prism of the functional duties of a librarian. The content and significance of his professional activities in the dissemination of reading, education, development of book and library business are analyzed. The study made it possible to reveal the peculiarities of the interpretation of the terms that determine the activities of the librarian of Western European monastic libraries in the middle ages, in particular, the term «armarius» in modern book science and library research. The main factors and features of the formation of the meaning of the term «armarius» in the process of becoming a professional activity of monastic librarians are revealed. The scientific novelty of the work lies in expanding the understanding of the professional activities of the librarian of Western European monastic libraries in the period, mainly, the early middle ages and revealing the significance of his activities in the development of not only book and library science, but also the spiritual culture of the middle ages as a whole. The study shows that monastic librarians played an important role in organizing systematic reading among monks – both individual (including for educational purposes, in the form of obedience) and collective – using the method of reading aloud to familiarize themselves with the content of certain (predominantly theological) books. The position is confirmed that for the monastic librarian, a wide education, erudition and knowledge of books was considered an indispensable feature of his professionalism. Performing professional tasks at the proper level required from the monastery librarian certain analytical abilities in working with text, knowledge of several foreign languages (including ancient ones), detailed content of religious books, the ability to describe books and compile catalogs, as well as perform various functions that require conscientiousness, accuracy, ingenuity, etc. The article shows that the monastic librarian had to organize the work of the library at the appropriate level and monitor the proper use of books by the monks, as well as monitor their reading needs. The librarian not only supervised the work of the monastery library, ensured the preservation of books and control over their proper use, but also actively engaged in book business through the management of the scriptorium, controlling all stages of book creation. Conclusions. The activity of the monastic clergy, including monastic librarians, spreading the Christian doctrine, thereby contributed to the spread of literacy and reading among a certain part of not only the monks, but also the population as a whole. Gradually, writing became an integral part of monastic life, where books and libraries occupied an important place. The decisive place in these processes was occupied by the librarians of the monastery libraries as the keepers of book collections and bearers of the spiritual and educational mission, book culture among the clergy and laity.
Style APA, Harvard, Vancouver, ISO itp.
7

Greatrex, Joan. "The English Cathedral Priories and the Pursuit of Learning in the Later Middle Ages". Journal of Ecclesiastical History 45, nr 3 (lipiec 1994): 396–411. http://dx.doi.org/10.1017/s002204690001705x.

Pełny tekst źródła
Streszczenie:
It has frequently been observed that the intellectual activities of the English Black Monks were in decline during the last two-and-a-half centuries before the Dissolution. There is, indeed, a remarkable contrast between the fecundity of the monastic scriptoria in the two centuries after the Conquest and the apparent inertia of later years, when the creative stimulus seems to have dwindled to the verge of extinction and few, if any, original minds are found at work within the cloister. This generalisation cannot be challenged, as the evidence leaves little room for doubt, but the ‘apparent inertia’ may be questioned since it is a contradiction of the emerging facts. The latter suggest not apathy but persistence in the pursuit of learning, that is, a continuing concern for study on the part of the monastic community; and this should not be disparaged because it bore little more than the practical, commonplace fruits of preaching and teaching. We cannot regard these as fruits of scholarship to be compared with the original compositions which grew out of the philosophical and theological disputations at the centre of university life; they were daily or weekly activities, quite unremarkable, and probably for this very reason left scant record of their occurrence. Moreover, the Black Monk Chapter was promoting these fruits by stating unequivocally, in its statutes of c. 1363, that the principal reason behind the joint decision to send one monk in twenty for further study at the university was to fulfil these precise and practical requirements. A clear indication of the enduring commitment to this policy on the part of most of the cathedral monasteries is to be found in many of the surviving documents, which affirm a consistent adherence to their obligations.
Style APA, Harvard, Vancouver, ISO itp.
8

Howard, Evan B. "The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism". Religions 10, nr 9 (21.08.2019): 491. http://dx.doi.org/10.3390/rel10090491.

Pełny tekst źródła
Streszczenie:
Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.
Style APA, Harvard, Vancouver, ISO itp.
9

Корытко, О. В. "Manifestations of archaic religiosity in the images of northern Russian fools in the Middle Ages (XIII–XIV centuries)". Церковный историк, nr 3(9) (15.09.2022): 31–43. http://dx.doi.org/10.31802/ch.2022.9.3.002.

Pełny tekst źródła
Streszczenie:
St. Sergius of Radonezh lived at a crucial time for formation of Russian Orthodox religiosity. This period is characterized not only by the growing popularity of the monastic system of life according to the model set by the founder of the Trinity-Sergius Lavra, but also by the appearance of bright personalities who carried the feat of foolishness for Christ (St. Procopius of Ustyug, St. Nikolay Kochanov and St. Theodore of Novgorod). Being an alternative way of ascetic order of religious life, foolishness expressed at the same time as the most understandable and evoked the sympathy and respect of the people of the gospel qualities (self-denial, asceticism, testimony of the truth of God, denunciation of social injustice), and rather archaic ideas of holiness, dating back to the pre-Christian period of the existence of the Slavs and associated with the idea of an excess of vital forces. Such a paradoxical combination of two ideological systems in the phenomenon of foolishness, one of which — Christianity — continued to be professed by the people, and the second — paganism — remained in the consciousness and everyday life of people, revealed a special «cultural dialect» of Russian Orthodoxy. Foolishness became a type of holiness, the closest to the archaic worldview. Being largely a legacy of religious beliefs and practices of previous eras, it was a wild branch, grafted by the labors of many ascetics of faith to the tree of Christian tradition and became a «community of the root and juice of the olive tree» (Rom. 11, 17) of the Gospel Truth.
Style APA, Harvard, Vancouver, ISO itp.
10

Grisé, C. Annette. "The Textual Community of Syon Abbey". Florilegium 19, nr 1 (styczeń 2002): 149–62. http://dx.doi.org/10.3138/flor.19.008.

Pełny tekst źródła
Streszczenie:
Brian Stock's definition of textual community describes the process by which—in the face of growing levels of literacy and the rise of heretical movements in eleventh- and twelfth-century France—religious communities (from heretical sects to orthodox monastic communities) came to understand their identities through the mediation of written texts, which often were interpreted for them by key individuals. The text, the written word, became central to communal identity, affecting even the non-literate through its dissemination and acceptance by the members of the community. The relationship between the oral and the written, and the relationship developed between text and life, word and deed, in the interpretive models that developed out of texts and came to be applied to the lives of the readers or auditors, are two areas which are not the exclusive preserve of eleventh- and twelfth-century France, but are continuing concerns throughout the Middle Ages. Furthermore, the tendency to develop textual communities can also be found in the later medieval period, but with a different perspective on the question of literacy. For women religious in late-medieval England, for example, literacy usually did not denote Latinity but rather vernacularity; as a result, vernacular texts comprised the means by which these female religious came to understand their communal identity. While Bernard of Clairvaux's sermons on the Song of Songs addressed his male monastic community in Latin, women's religious rules formed a different kind of textual community that relied not on Latin exposition of mystical experience but on vernacular instruction concerning certain daily activities and proper conduct. The parallels between Stock's examples and the situation of medieval English female religious are still useful, because both highlight literacy, textuality, ritual, and activity as central to how communities define themselves.
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Rozprawy doktorskie na temat "Monastic and religious life – Middle Ages"

1

Evan, Peter Daniel. "The necrology of Ælfwine's prayerbook and late Anglo-Saxon monastic culture". Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609752.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Hoornstra, Mike. "They were not silent the history of how monastic leaders spread Christ from the Middle Ages through the Counter-reformation /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
3

Rudge, Lindsay. "Texts and contexts : women's dedicated life from Caesarius to Benedict". Thesis, St Andrews, 2007. http://hdl.handle.net/10023/312.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

Diener, Laura Michele. "Gendered Lessons: Advice Literature for Holy Women in the Twelfth Century". Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1204677363.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
5

Waters, Grace. "The Missionary Sisters of the Sacred Heart's response to "loss" to ensure growth". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

Lackner, Dennis Finn. "Humanism and administration in the Camaldolese Order (1480-1513)". Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670209.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
7

Watts, Steven Edra. "'Let us run in love together' : Master Jordan of Saxony (d. 1237) and participation of women in the religious life of the Order of Preachers". Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/10154.

Pełny tekst źródła
Streszczenie:
In this thesis I argue that Jordan of Saxony (d. 1237), Master of the Order of Preachers, fostered a culture of openness toward the participation of women in the religious life of the Dominican order. This is demonstrated, in part, through the study of the nature of Jordan's support for Diana d'Andalò (d. 1236) and her convent of Sant'Agnese and his presentation of female pastoral care in the Libellus, his history of the order. The argument is also developed by means of a chronologically-informed reading of Jordan's letters, which explores his use of familial language, his employment of the topoi of spiritual friendship, and the significance he attributes to the role of religious women's prayer in the order's evangelical mission. Jordan's friendship with Diana d'Andalò and her convent of Sant'Agnese is well-known, if not necessarily well-explored. It is usually treated as a case apart from the order's increasing hostility to the pastoral care of religious and devout women, which gained momentum over the course of Jordan's tenure. This thesis seeks to break down this compartmentalized view by articulating not only the close parallels between Jordan's perception of friars and nuns within the order, but also the way in which he extended bonds of mutual religious commitment to religious women outside the order. As such, this study also intends to contribute to a growing historiography that explores the various ways in which medieval men and women participated together in religious life.
Style APA, Harvard, Vancouver, ISO itp.
8

Macdonald, A. C. "Women and the monastic life in late medieval Yorkshire". Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390367.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
9

O'Donnell, Thomas Joseph. "Monastic literary culture and communities in England, 1066-1250". Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1905660951&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

Schroeder, Nicolas. "Terra familiaque Remacli: études sur le milieu social & matériel de l'abbaye de Stavelot-Malmedy, VIIe-XIVe siècle". Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209743.

Pełny tekst źródła
Streszczenie:
L'étude porte sur l'abbaye de Stavelot-Malmedy, de sa fondation au XIVe siècle. Elle analyse les interactions entre les communautés et leur environnement social et matériel. Une première partie reprend de manière critique l'histoire de l'abbaye, du milieu du VIIe au XIVe siècle. La seconde partie aborde les seigneuries de Stavelot-Malmedy comme des cadres de pouvoir et d'organisation économique. Les rapports avec l'aristocratie laïque sont également analysés. Enfin, une troisième partie envisage l'inscription des seigneuries des monastères dans l'espace, les conditions de géographie physique et l'impact des seigneuries sur les paysages et l'environnement.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Książki na temat "Monastic and religious life – Middle Ages"

1

Lace, William W. A life for God: Monks and nuns in the Middle Ages. San Diego, Calif: Lucent Books, 2006.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Robson, Michael. The Franciscans in the Middle Ages. Woodbridge, UK: Boydell Press, 2006.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
3

Michael, Robson. The Franciscans in the Middle Ages. Woodbridge, UK: Boydell Press, 2006.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

Michael, Robson. The Franciscans in the Middle Ages. Woodbridge: Boydell & Brewer, 2009.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
5

Michael, Robson. The Franciscans in the Middle Ages. Woodbridge: Boydell & Brewer, 2009.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

Restrick, Jacob. The Middle Ages of Sister Mary Baruch. [Place of publication not identified]: [CreateSpace], 2016.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
7

Malone, Carolyn Marino, Clark Maines i Carolyn Marino Malone. Consuetudines et regulae: Sources for monastic life in the Middle Ages and the Early Modern Period. Turnhout: Brepols, 2014.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
8

Mews, C. J., i Claire Renkin. Interpreting Francis and Clare of Assisi: From the middle ages to the present. Mulgrave, N.S.W: Broughton Publishing, 2010.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
9

Suwiński, Stanisław, i Ireneusz Werbiński. "Sequela evangelica": Tożsamość życia konsekrowanego. Toruń: Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, 2015.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

Eco, Umberto. Mei gui de ming zi. Wyd. 8. Taibei Shi: Huang guan wen hua chu ban you xian gong si, 2000.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Części książek na temat "Monastic and religious life – Middle Ages"

1

Constable, Giles. "Metaphors for Religious Life in the Middle Ages*". W Medieval Thought and Historiography, 47–58. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003421696-3.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Pinsent, Andrew. "Hope as a Virtue in the Middle Ages". W Historical and Multidisciplinary Perspectives on Hope, 47–60. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_3.

Pełny tekst źródła
Streszczenie:
Abstract As a theological disposition revealed in Scripture, the recognition of hope as an important virtue coincided with the radical transformation in virtue ethics in the early Middle Ages. As the ideals of pagan antiquity gave way to the Christian aspirations for the Kingdom of Heaven, early work on hope was strongly influenced by writers with a monastic background, such as Pope St Gregory the Great. The rise of scholasticism in the twelfth and thirteenth centuries, however, gave an impetus to finding a coherent account of virtue ethics that would incorporate hope along with the other theological virtues and revealed attributes of perfection, such as the gifts and fruits of the Holy Spirit. This chapter examines, in particular, the attempt of St Thomas Aquinas to develop such an account and the role of hope in this account, drawing from new research in experimental psychology. The chapter concludes by considering briefly the transposition of the medieval account of hope to aspects of contemporary life.
Style APA, Harvard, Vancouver, ISO itp.
3

Edsall, Mary Agnes. "From ‘Companion to the Novitiate’ to ‘Companion to the Devout Life’: San Marino, Huntington Library, MS HM 744 and Monastic Anthologies of the Twelfth-Century Reform". W Middle English Religious Writing in Practice, 115–48. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.lmems.1.101539.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

Florea, Carmen. "Between Norm and Practice: Observant Franciscans and Religious Life at the End of the Middle Ages". W Prayer Books and Piety in Late Medieval and Early Modern Europe / Gebetbücher und Frömmigkeit in Spätmittelalter und Früher Neuzeit, 193–208. Göttingen: Vandenhoeck & Ruprecht, 2023. http://dx.doi.org/10.13109/9783666573453.193.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
5

van Houts, Elisabeth. "Single Life". W Married Life in the Middle Ages, 900-1300, 229–54. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198798897.003.0008.

Pełny tekst źródła
Streszczenie:
This chapter is devoted to the single life. First it contains a section devoted to the issue of consent: who gives consent for the entry into monastic life, parents or the child? This section is followed by a discussion on single women in monastic and lay environments. The final section is devoted to single men in lay and monastic environments. The majority of single men and women were held hostage by economic circumstances rather than their own agency or choice. The relatively small group of religious young men and women entered their future destination by a combination of parental choice and their own agency. The increase in texts charting the generational battle for consent should be seen firmly in the wider context of a demand for choice amongst young people, especially women.
Style APA, Harvard, Vancouver, ISO itp.
6

Rubin, Miri. "3. The big idea". W The Middle Ages: A Very Short Introduction, 59–87. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780199697298.003.0004.

Pełny tekst źródła
Streszczenie:
‘The big idea: Christian salvation’ shows how an elite of religious leaders shaped European life and extended the reach of Christianity further north. The monastic tradition—Benedictine and Cistercian monastic orders—and its effect on local communities are described. In the 11th century, the Christian centre of the popes in Rome promoted a vision of church hierarchy and discipline, and of freedom from secular powers. After c.1200, Christian beliefs and practices were disseminated widely to Europeans in some 90,000 parishes. The parish church was an important part of family and community life.
Style APA, Harvard, Vancouver, ISO itp.
7

Keck, David. "Monks and Mendicants". W Angels & Angelology in the Middle Ages, 117–28. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195110975.003.0007.

Pełny tekst źródła
Streszczenie:
Abstract By accepting a simple habit, a monk entered into an ancient tradition of under-standing the religious life in terms of angels. While the lives of Christ and the Apostles always served as the primary model for both monks and mendicants, the desire to imitate the first Christians in no way precluded the use of angels to conceive of the apostolic or religious life. This association of monks and angels should not be surprising; the central elements of the monastic life, the three vows of poverty, chastity, and obedience, are characteristics that also apply to the life of the saints and angels in heaven. Angels need no material goods, and there are no marriages in heaven (Matthew 22:30 states, “For in the resurrection [men and women] neither marry nor are given in marriage, but are like angels in heaven”). Because of the confirmation of the grace of glory, the angels are able to exist in complete obedience to God. The angelic life offers a vision of existence without the snares of riches, the flesh, and the fallen will.
Style APA, Harvard, Vancouver, ISO itp.
8

Stenger, Jan R. "Paradise Lost/Regained: Healing the Monastic Self in the Coenobium of Dorotheus of Gaza". W Being Pagan, Being Christian in Late Antiquity and Early Middle Ages, 179–204. Helsinki University Press, 2023. http://dx.doi.org/10.33134/ahead-4-8.

Pełny tekst źródła
Streszczenie:
This chapter deals with the construction of Christian identity in the instructions given by Dorotheus (6th century ce) to his brothers in a monastery near Gaza. It focuses on the link between good or bad health and religious selfhood in Dorotheus’ monastic anthropology. In Dorotheus’ view, Christian identity is beset by the experience of loss because since Adam’s fall, human existence has been riddled with unnatural passions which prevent reunion with God. The only way to regain one’s own nature – that is, original identity – is habituation to a truly Christian, i.e. ascetic, life. The chapter examines Dorotheus’ rhetoric of healing against the backdrop of Stoic philosophy and ancient medical theorisation in order to show that he sets out a detailed programme of rebuilding Christian identity. Its ultimate goal is to restore, through ascetic exercises, both spiritual and physical, the integrity of the human being. It is argued that the medical conceptualisation helps Dorotheus to shape the embodied ascetic self.
Style APA, Harvard, Vancouver, ISO itp.
9

Rennie, Kriston R. "Rome’s orbit". W Freedom and protection, 59–87. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526127723.003.0004.

Pełny tekst źródła
Streszczenie:
A monastery’s relationship with Rome raises fundamental questions about its origins and nature. Exemption privileges form an important part of this story – a connecting link between the centre in Rome and the Christian periphery. This chapter questions the monastery’s impetus for seeking special exemption from Rome by examining the practice’s development from the papal perspective. It seeks to understand the gravitational pull of ‘Rome’s orbit’, which reveals the precedent, pragmatism, and vision of early medieval popes in the organization and governance of religious life. Formulating the popes’ attitude towards, and involvement in, western monasteries, this chapter explains why the granting of monastic exemptions became so pronounced a feature of papal government in the early Middle Ages.
Style APA, Harvard, Vancouver, ISO itp.
10

Mujica, Bárbara. "Introduction". W Women Religious and Epistolary Exchange in the Carmelite Reform. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463723435_intro.

Pełny tekst źródła
Streszczenie:
Women Religious and Epistolary Exchange in the Carmelite Reform tells the story of the Carmelite expansion beyond the death of Teresa de Jesús, showing how three of her most dynamic disciples, María de San José, Ana de Jesús, and Ana de San Bartolomé, struggled to continue her mission in Portugal, France, and the Low Countries. Like Teresa, these women were prolific letter writers. Catalina de Cristo, a Carmelite nun who never left Spain, also produced a corpus of letters that reveals the distress of those who anxiously waited for news of their sisters abroad. In devoting themselves so assiduously to letter-writing, these women, as Joan Ferrante has shown, were continuing a long monastic tradition that had begun in the Middle Ages.
Style APA, Harvard, Vancouver, ISO itp.
Możesz być także zainteresowany rozszerzonymi bibliografiami na temat „Monastic and religious life – Middle Ages” dla poszczególnych typów źródeł:
Artykuły w czasopismach Rozprawy doktorskie Książki
Oferujemy zniżki na wszystkie plany premium dla autorów, których prace zostały uwzględnione w tematycznych zestawieniach literatury. Skontaktuj się z nami, aby uzyskać unikalny kod promocyjny!

Do bibliografii