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We have come a long way since that conference and in the course of preparing this volume we have incurred many debts, which we would like to acknowledge here. First of all we would like to thank the Marists and all the staff — especially Robert Porta — at the Monastery of Les Avellanes for their immense hospitality and for letting us spend three days talking about nuns in an unbeatable environment.

The Spanish Ministry of Science and Innovation supported this project with a generous grant HARE and we would like to express our gratitude for this. As ever, working with the staff at Brepols has been a pleasure and we would like to express our thanks to all of them, and especially to Guy Carney.

Finally, and most of all, we are very grateful to all contributors to this book for their collaboration and their patience, and for sharing their work with us and the readers. Women in the Medieval Monastic World, ed. Between them, scholars have done much to rescue medieval religious women from undeserved obscurity and to highlight their very wide-ranging contributions to the religious as well as cultural, intellectual, artistic, and not least also the social, political, and economic landscape of medieval Christendom.

Even Brooke The Age of the Cloister and Lawrence Medieval Monasticism , for instance, reflect this pattern, though without the hostility evident in the work of David Knowles. For a selection of recent literature on women and medieval monasticism, see the Select Bibliography following this introduction.

It is worth noting here the increasing number of conferences in recent years that have focused on religious women in the Middle Ages. It is clear that the monastic life, going back to the very origins of monasticism in the deserts of the East, was not entirely a male preserve.

Women as well as men participated in the earliest manifestations of a Christian urge to renounce society and all its implications in favour of the solitary life.


In medieval Europe, as cenobitic monasticism spread across Western Christendom, female communities emerged alongside male communities. Indeed, in the sixth century Caesarius of Arles wrote two monastic rules, one for men, and one for women. From the beginnings of Western monasticism, women were not only present but were active and enthusiastic participants in this way of life that, nonetheless, in so many ways meant different things to them than it did to their male counterparts.

Nowhere is this better exemplified than in the debate about the existence and meaning of Cistercian nuns. Some of these experiments — those of Fontevraud in France and Sempringham in England — seem to have foregrounded the needs and aspirations of women. So if we want to understand female monasticism, we have to consider it both as a phenomenon in its own right, and in connection with male monasticism, with which it interacted on several levels.

From the start, women founded, joined, and led religious communities, and as time went on and new religious orders emerged — first the regular canons, later the different groups of friars — women embraced these new opportunities and, under the vigilant gaze of male ecclesiastical authorities, attached to them their own characteristics. The result was a religious landscape of great diversity, ranging from the strictest enclosure to semi-formal organization that allowed — or obliged — women to participate in the incessantly changing religious life and culture of the Middle Ages.

The essays that constitute this book cover a wide geographical, chronological, thematic, and methodological spectrum in order to offer an ample comparative approach to a complex topic.

Mica metoda de pian de Maria Cernovodeanu.pdf

Certain issues appear and reappear in diverse geographical and chronological contexts, such as, for instance, the crucial consideration of the role of male authority and female communities in the interaction between religious women and ecclesiastical authorities as for instance the case of bishops, abbots, and so forth , as well as secular authorities such as patrons or the king.

Introduction 5 fundamentally in the celebration of Mass, which was prohibited to women and had to be the responsibility of a male priest. But there were other areas, too, where female religious had to interact with male authority, meaning that in their dealings with most aspects of life outside their convent walls, nuns were negotiating with male representatives of both ecclesiastical and secular power.

Contacts with patrons, or with relatives or friends, constituted a link with the non-claustral world outside the nunnery and were as such considered potentially problematic and to be avoided. In practice, however, we know from documents such as wills, charters, letters, and monastic accounts, that many religious women maintained ties with their blood families after entering the religious life, and that many nunneries opened their doors to visiting patrons.

Under normal circumstances, such encounters did not necessarily cause a disturbance of the monastic life, but they did in one way or another interfere with the ideal of solitude and withdrawal.

Furthermore, we need to address the question of identity — institutional as well as individual — of religious women in the Middle Ages. As in the case of religious men, nuns had to negotiate their identities as members of corporate religious institutions with their individual, personal, and familial contexts.

Nunneries existed within a wider religious, social, political, economic, and cultural context which had an impact on the way in which they were run and which changed over time.

This book covers a long chronological period during which European society underwent fundamental changes. On one hand, religious houses partook in these changes, contributed to them, and were in turn affected by them; while on the other hand, efforts were made to maintain a certain continuity within the organization of religious communities.

The chapters in this volume address a wide range of issues and cover a broad chronological, geographical, and thematic spectrum, from the emergence and establishment of religious communities of women across medieval Europe to their relations with male authorities and the world outside at large.

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Bibin Nugroho. Colonos de Rinconada de la Herradura.Their importance was in many cases first and foremost local, and contact between the religious and lay communities was frequently close, making institutions of religious women often centrally Introduction 9 significant across Western Christendom.

Issuu company logo. It is difficult to attest that there was a monastic regular life there at the time. Mica metoda de pian - Maria Cernovodeanu - carturesti.

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