scholarly journals The Intellectual Influence of English Monasticism between the Tenth and the Twelfth Centuries

1903 ◽  
Vol 17 ◽  
pp. 23-65 ◽  
Author(s):  
R. Graham
Keyword(s):  
Tenth Century ◽  
Monastic Life ◽  
Intellectual Influence ◽  
National Disaster ◽  
The Church

At the opening of the tenth century monasticism was at its lowest ebb in England. King Alfred's attempts to revive the regular life had failed; some of the monasteries were homes of married priests, many more were ruinous and deserted. When Edgar had come into his kingdom, and was able to fulfil the vow which he had made as a boy to restore the monasteries to their former splendour, the time was ripe for success. The land had recovered from the ravages of war, and ‘the three torches’ of the Church—Dunstan, Athelwold, and Oswald—were ready to guide him. However, the brief but brilliant revival was checked by national disaster. From the time of the renewed Danish invasions monastic life steadily languished.

The Old English Benedictine Rule: writing for women and men

2003 ◽  
Vol 32 ◽  
pp. 147-187 ◽  
Author(s):  
Rohini Jayatilaka
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Reform Movement ◽  
Anglo Saxon ◽  
Way Of Life ◽  
Monastic Reform ◽  
Monastic Life ◽  
Benedictine Reform ◽  
The Status ◽  
Linguistic Level

The Regula S. Benedicti was known and used in early Anglo-Saxon England, but it was not until the mid-tenth-century Benedictine reform that the RSB became established as the supreme and exclusive rule governing the monasteries of England. The tenth-century monastic reform movement, undertaken by Dunstan, Æthelwold and Oswald during the reign of Edgar (959–75), sought to revitalize monasticism in England which, according to the standards of these reformers, had ceased to exist during the ninth century. They took as a basis for restoring monastic life the RSB, which was regarded by them as the main embodiment of the essential principles of western monasticism, and in this capacity it was established as the primary document governing English monastic life. By elevating the status of the RSB as the central text of monastic practice in England and the basis of a uniform way of life the reformers raised for themselves the problem of ensuring that the RSB would be understood in detail by all monks, nuns and novices, whatever their background. Evidence of various attempts to make the text accessible, both at the linguistic level and at the level of substance, survives in manuscripts dating from the mid-tenth and eleventh centuries; the most important of these attempts is a vernacular translation of the RSB.

VIII.—The Palace of Westminster in the Eleventh and Twelfth Centuries

Archaeologia ◽  
1906 ◽  
Vol 60 (1) ◽  
pp. 131-148 ◽  
Author(s):  
W. R. Lethaby
Keyword(s):  
Twelfth Century ◽  
Tenth Century ◽  
Positive Evidence ◽  
Parallel Case ◽  
Edward The Confessor ◽  
The Church

We do not know when the English kings took up their residence at Westminster. Some slight indications suggest that Canute may have first established himself here. It is clear from the name Westminster that the Abbey was first in place, and this is confirmed by the position of the Palace, built along a narrow marshy strip between the better ground of the Abbey precinct and the river. Holyrood seems to be a parallel case of a famous religious house drawing the king's palace to its side. There is no certain evidence for the existence of the Abbey itself until the opening of the last third of the tenth century. The points in favour of Canute's residence at Westminster are as follows. His son Harold was buried in the Abbey, and according to the traditions of the house he was a great benefactor to it, presenting it with many relics, and being much attached to the Abbot Wulnoth. Gaimar, a twelfth-century writer, says that the dispute as to the tide happened at Westminster. “He was in London on the Thames, the tide was flowing near the church called Westminster, and the king stood at the strand on the sand.” The first positive evidence as to the Saxon palace is contained in William of Malmesbury's Chronicle, which tells how King Edward the Confessor was wearing his crown at Westminster, and while sitting at table one Easter Day, surrounded by nobles, he saw a vision.

scholarly journals Wczesny monastycyzm w relacji do władzy biskupiej i papieskiej

2011 ◽  
Vol 48 ◽  
pp. 307-324
Author(s):  
Olga Cyrek
Keyword(s):  
Augustine Of Hippo ◽  
Ecclesiastical Authority ◽  
Church Hierarchy ◽  
Monastic Life ◽  
Monastic Communities ◽  
Internal Affairs ◽  
The Relationship ◽  
The Church

The article describes the relationship between the first monks and the Church hierarchy represented by the bishops and popes. Bishops often mingled in the internal affairs of monastic communities, but some organizers of monastic life, such as Caesarius of Arles limited the interference from the outside. Abbots in Ireland while they become more important than bishops. Basil the Great, Augustine of Hippo, Caesarius of Arles, though they were monks, they exercised their functions well in positions of church and maintained friendly relations with the popes. A unique situation is the abbot of St. Columba the Younger, who in Gaul is involved in disputes with the local hierarchy. He did not agree even with the pope, but never openly spoke out against the Apostolic Seat. Monks usually do not lead to the riots but were respectful for the representatives of ecclesiastical authority.

scholarly journals Comparative Review of Worship Spaces in Buddhist and Cistercian Monasteries: The Three Temples of Guoqing Si (China) and the Church of the Royal Abbey of Santa Maria de Poblet (Spain)

Religions ◽  
2021 ◽  
Vol 12 (11) ◽  
pp. 972
Author(s):  
Weiqiao Wang
Keyword(s):  
Field Research ◽  
Cultural Backgrounds ◽  
Important Place ◽  
Comparative Review ◽  
Worship Space ◽  
Monastic Life ◽  
Functional Layout ◽  
Institutional Model ◽  
Santa Maria ◽  
The Church

Although the two parallel architectural forms, Han Buddhists and the Cistercian monasteries, seem, on the surface, to be very different—belonging to different religions, different cultural backgrounds, and different ways of construction—they share many similarities in the internal institutional model of monks’ lives and the corresponding architectural core values. The worship space plays the most significant role in both monastic life and layout. In this study, the Three Temples of Guoqing Si and the Church of the Royal Abbey of Santa Maria de Poblet are used as examples to elucidate the connotations behind the architectural forms, in order to further explore how worship spaces serve as an intermediary between deities, monks, and pilgrims. Based on field research and experience of monastic life, this comparative study highlights two fundamental similarities between the Three Temples and the Church: First, both worship spaces are derived from imperial prototypes, have a similar priority of construction, occupy the most important place in both sacred venues, and both serve as a reference for the development of monastic layout. Second, both worship spaces are composed of a similar programmed functional layout, including similar space dominators as well as itineraries. Beyond the surface similarities, this article further analyzes the reasons behind the three differences found. Due to their different understanding of deities, both worship spaces show different ways of worship, images of deities, and distances towards them.

Reconstructing the ‘Sacred Canopy’: Mother Serafima and Novodevichy Monastery

2008 ◽  
Vol 59 (2) ◽  
pp. 249-271
Author(s):  
WALLACE L. DANIEL
Keyword(s):  
Twentieth Century ◽  
Soviet Union ◽  
Orthodox Church ◽  
Russian Government ◽  
The Soviet Union ◽  
Monastic Life ◽  
Sacred Canopy ◽  
The Church

Since the collapse of the Soviet Union in 1991, the Orthodox Church and the Russian government have sought to restore monasteries, viewing them as key institutions in the regeneration of religion. Novodevichy Monastery in Moscow has historically been one of Russia's most important religious centres and its most famous monastery for women. Returned to the Church in 1994, Novodevichy was administered by Mother Serafima, a remarkable woman whose life covered most of the twentieth century. In reconstructing monastic life, she placed charity at the centre of her endeavours. In her struggles and her efforts to rebuild the ‘sacred canopy’ at Novodevichy is depicted, in microcosmic form, Russia's own quest to recover its heritage and redefine its identity.

Apostolic Monasticism at Tokalı Kilise in Cappadocia

1985 ◽  
Vol 35 ◽  
pp. 57-65 ◽  
Author(s):  
Anthony Cutler
Keyword(s):  
Alluvial Soil ◽  
Tenth Century ◽  
Wall Painting ◽  
Wall Paintings ◽  
Relative Chronology ◽  
The Church

At least as early as the day, nearly eighty years ago, when Hans Rott gained access to “Doghalikilise” through an entrance reduced to a narrow cleft by heaps of rubble and alluvial soil, the monument has been recognized as the largest and most important in Göreme. Many of the wall-paintings of both the Old and the New Church at Tokalı were published by Jerphanion who correctly appreciated the relative chronology of these successive phases. This pioneering and still fundamental survey was supplemented by the excellent photographs of Jeannine Le Brun in Restle's corpus of 1967. In the same year, Cormack suggested on stylistic and iconographic grounds a probable date of ca. 913–920 for the decoration of the Old Church, a period little less than half a century before its relatively gigantic successor was cut transversely across its eastern end. Now, within a year or two, Tokalı Kilise will receive the ultimate accolade of monographic treatment by Ann Wharton Epstein in a book which treats the church as a cultural whole and finally recognizes the frescoes in the New Church as the supreme achievement of Byzantine wall-painting to survive from the tenth century.

St Oswald of Worcester at Evesham Abbey: Cult and Concealment

2002 ◽  
Vol 53 (2) ◽  
pp. 269-285
Author(s):  
DAVID COX
Keyword(s):  
Thirteenth Century ◽  
Decisive Role ◽  
Tenth Century ◽  
Current Case ◽  
The Church

In the twelfth or thirteenth century the monks of Evesham Abbey, an ancient Benedictine foundation in Worcester diocese, seem to have altered their domestic chronicle so as to conceal the decisive role of Oswald, bishop of Worcester, in the tenth-century reform of their house; after c. 1100 the abbey was anxious to suppress evidence of Evesham's early dependence on the church of Worcester lest the post-Conquest bishops should use it in the papal courts to refute Evesham's current case for exemption. Privately, however, the monks continued to honour St Oswald and their relic of his arm; he had become a political embarrassment, but in heaven he remained their spiritual friend.

The evolution of the Byzantine Empire after the death of Emperor Constantine the Great until the tenth century

2021 ◽  
Vol 66 (1) ◽  
pp. 5-26
Author(s):  
Călin Ioan Dușe
Keyword(s):  
Tenth Century ◽  
Byzantine Empire ◽  
The Church

"Constantine the Great considered himself the representative of God on earth, but also the fact that through his mind is transmitted “divine intelligence.” This conception about the emperor manifested itself throughout the existence of the Byzantine Empire. The emperors who followed Constantine the Great intervened in problems that arose within the Church. Some of them supported it, and others who shared the heresies that appeared during this period, persecuted the important representatives of the Church who tried to defend the purity of Christianity. Within the Byzantine Empire, numerous transformations will now take place in all fields, and these transformations will lay the foundations on which the Byzantine state developed. "

Confrérie, Bruderschaft and guild: the formation of musicians' fraternal organisations in thirteenth- and fourteenth-century Europe

1995 ◽  
Vol 14 ◽  
pp. 257-274 ◽  
Author(s):  
Kay Brainerd Slocum
Keyword(s):  
Fourteenth Century ◽  
Twelfth Century ◽  
Small Groups ◽  
Social Acceptance ◽  
Legal Protection ◽  
Tenth Century ◽  
Living Conditions ◽  
Professional Musicians ◽  
Medieval Europe ◽  
The Church

Professional musicians first appeared in medieval Europe during the tenth century. These jongleurs, or minstrels, earned a precarious living by travelling alone or in small groups from village to village and castle to castle, singing, playing, dancing, performing magic tricks and exhibiting trained animals. These itinerant performers were often viewed as social outcasts, and were frequently denied legal protection as well as the sacraments of the church. With the revival of the European economy and the growth of towns during the twelfth century the opportunity for more stable living conditions emerged, and the minstrels began to organise themselves into brotherhoods or confraternities, eventually developing guilds of musicians. By forming corporations and thus voluntarily placing themselves under the power of rulers or civic authorities, the musicians could achieve a modicum of social acceptance and legal protection.

St. Peter's Church, Barton-upon-Humber: Excavation and Structural Study, 1978–81

1982 ◽  
Vol 62 (2) ◽  
pp. 283-315 ◽  
Author(s):  
Warwick Rodwell ◽  
Kirsty Rodwell
Keyword(s):  
Structural Study ◽  
Tenth Century ◽  
Good Evidence ◽  
Anglo Saxon ◽  
Free Standing ◽  
Medieval Church ◽  
Four Seasons ◽  
Complex Development ◽  
Considerable Detail ◽  
The Church

SummaryFour seasons of excavation and structural study in St. Peter's Church have revealed a complex sequence, beginning with domestic occupation of the Pagan Saxon period, followed by a Middle Saxon settlement enclosure with adjacent cemetery of Christian character. In the later tenth century a three-celled turriform church was built in the cemetery, after the exhumation of graves covering its intended site. Related features in the cemetery include the foundation of a large free-standing cross, a group of wells and an oven, probably for baking bread, all grouped to the east of the chancel. Some of the pre-Conquest graves yielded evidence of probable barkwood coffins built with clenches and roves, while some twenty further graves contained rectangular timber coffins in varying states of preservation. Several were in near-perfect condition and have yielded exceptionally good evidence for techniques and tools employed by Anglo-Saxon carpenters.The extant Saxon and medieval fabric of the church has been recorded in considerable detail, providing an insight into building and scaffolding methods, particularly of the tenth century. Excavation has revealed the complex development of the medieval church and its internal layout; and 1,326 graves, spanning a millennium, have been investigated.

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