This 1999 book explores the dramatic growth of the monastic order in Yorkshire from the foundation of the first post-Conquest abbey at Selby in 1069 to 1215. The first half examines the dynamics of monastic expansion, discussing the influences on both its chronological development and its geographical pattern. It demonstrates that the monastic expansion owed much to the particular political and tenurial conditions which existed in the century after 1069: the establishment of Norman political ascendancy, the extension of central government under Henry I, and the civil war of the reign of King Stephen. The second part of the book explores recruitment, patronage, economy and cultural life. Particular attention is paid to the role of women in the religious life. Nunneries, so often regarded as second-class or failed monasteries, are here shown to have had a distinctive function in society, in terms both of recruitment and of interaction with the local community.

This major new history of monasticism in early Anglo-Saxon England explores the history of the Church between the conversion to Christianity in the sixth century and a monastic revival in the tenth. It represents the first comprehensive revision of accepted views about monastic life in England before the Benedictine reform. Sarah Foot shows how early Anglo-Saxon religious houses were simultaneously active and contemplative, their members withdrawing from the preoccupations of contemporary aristocratic society while in a very real sense remaining part of that world. Focusing on the institution of the 'minster' (the communal religious community) and rejecting a simplistic binary division between active 'minsters' and enclosed 'monasteries', Foot argues that historians have been wrong to see minsters in the light of ideals of Benedictine monasticism. Instead, she demonstrates that Anglo-Saxon minsters reflected more of contemporary social attitudes; despite their aim for solitude, they retained close links to aristocratic German society.

The Templars fought against Islam in the crusader east for nearly two centuries. During that time the original small band grew into a formidable army, backed by an extensive network of preceptories in the Latin West. In October 1307, the members of this seemingly invulnerable and respected Order were arrested on the orders of Philip IV, King of France and charged with serious heresies, including the denial of Christ, homosexuality and idol worship. The ensuing proceedings lasted for almost five years and culminated in the suppression of the Order. The motivations of the participants and the long-term repercussions of the trial have been the subject of intense and unresolved controversy, which still has resonances in our own time. In this new edition of his classic account, Malcolm Barber discusses the trial in the context of new work on the crusades, heresy, the papacy and the French monarchy.

This book is the first major study in English of a group of late twelfth-century religious enthusiasts, the early Humiliati, who were condemned by the Church as heretics in 1184. However, in a remarkable transition, they were reconciled seventeen years later and went on to establish a highly successful religious order in north Italy. The Humiliati have been accorded little attention in previous studies both because of their local nature and because of the suppression of the Order in 1571, after one of their number made a disastrous attempt to murder Charles Borromeo. Using a combination of a wide range of sources, the nature of the early movement and its processes of institutional development are reconstructed. The book also includes a Bullarium Humiliatorum, a calendar of papal and episcopal letters and privileges, which will be of great use to scholars in the field.

In the course of this work, Dr Dobson is able to throw new light on the universal aspirations and pre occupations of medieval monasticism. He reconstructs life in Durham in the century before its final dissolution and concludes that it was an example of 'comparatively successful conservatism' during a period in English history characterized by institutional resistance to social and intellectual change.

The early historians of the Franciscan order traced the causes of the troubles of the order in their time to Elias, a contemporary and friend of St Francis and an early Minister General. Elias was blamed for opening the way to all relaxations of discipline and disregard of the founder's teaching, and all conflicts and persecutions. Mrs Brooke shows that responsibility cannot be placed on one man, but on many of the early friars. She gives a more historical account of Elias, showing that he was never as dominant a figure as has been supposed. The early conflicts of the order are shown to have been more complex, more interesting and more probable than the fourteenth-century controversialists would allow. The second part of the book describes the achievements of Elias's successors as Minister General, and the important laws they passed. Mrs Brooke has been able to reconstruct the early constitutions, now lost, in greater detail than has previously been attempted.

The Monastic Order in England by Dom David Knowles was originally published in 1940 and was quickly recognised as a scholarly classic and masterpiece of historical literature. It covers the period from about 940, when St Dunstan inaugurated the monastic reform by becoming abbot of Glastonbury, to the early thirteenth century. Its core is a marvellous narrative and detailed analysis of monasticism in twelfth-century England, brilliantly set in the continental background of all the monastic movements of the day - with a vivid evocation of Anselm, Ailred, Henry of Blois and a host of other central figures. Dom David himself brought this second edition up to date in 1963.

This book presents a broad sociological perspective on the contemporary issues facing Christian monasticism. Since the founding work of Max Weber, the sociology of monasticism has received little attention. However, the field is now being revitalized by some new research. Focusing on Christian monks and nuns, the contributors explore continuity and discontinuity with the past in what superficially might appear a monolithic tradition. Contributors speak not only about monasticism in Europe and the United States but also in Africa and Latin America, a different landscape where the question of recruitment does not figure among issues considered as problematic.

This book examines the selected writings of John of Wales, a thirteenth-century Franciscan scholar. Though overshadowed historically by men like Thomas Aquinas and Bonaventure, John contributed significantly to the preaching explosion of the later Middle Ages, devoting his scholastic energies to the production of encyclopedic preaching aids for the growing number of the devout and learned emerging from the new universities. Through a detailed analysis of his world view, the author establishes John’s strong interest in politics and contemporary social issues and helps to explain why his writings appealed to young preachers and the popular imagination. John’s historic popularity and literary influence are also fully explored. His works seem to have been an important source of classical material for European literary texts of the period, and therefore, in addition to historians and theologians, this unprecedented book will appeal to those interested in the survival and transmission of Greek and Latin literature.

Runaway religious were monks, canons and friars who had taken vows of religion and who, with benefit of neither permission nor dispensation and for myriad reasons, fled their monasteries and returned to a life in the world, usually replacing the religious habit with lay clothes. Not only the normal tugs of the world drew them away: other less obvious yet equally human motives, such as boredom, led to a return to the world. The church pursued them with her severest penalty, excommunication, in the express hope that penalties would lead to the return of the straying sheep. This book is the first to tell their story.

Witchcraft. Arson. Going AWOL. Some nuns in sixteenth- and seventeenth-century Italy strayed far from the paradigms of monastic life. Cloistered in convents, subjected to stifling hierarchy, repressed, and occasionally persecuted by their male superiors, these women circumvented authority in sometimes extraordinary ways. But tales of their transgressions have long been buried in the Vatican Secret Archive. That is, until now.
In "Nuns Behaving Badly," Craig A. Monson resurrects forgotten tales and restores to life the long-silent voices of these cloistered heroines. Here we meet nuns who dared speak out about physical assault and sexual impropriety (some real, some imagined). Others were only guilty of misjudgment or defacing valuable artwork that offended their sensibilities. But what unites the women and their stories is the challenges they faced: these were women trying to find their way within the Catholicism of their day and through the strict limits it imposed on them. Monson introduces us to women who were occasionally desperate to flee cloistered life, as when an entire community conspired to torch their convent and be set free. But more often, he shows us nuns just trying to live their lives. When they were crossed--by powerful priests who claimed to know what was best for them--bad behavior could escalate from mere troublemaking to open confrontation.
In resurrecting these long-forgotten tales and trials, Monson also draws attention to the predicament of modern religious women, whose "misbehavior"--seeking ordination as priests or refusing to give up their endowments to pay for priestly wrongdoing in their own archdioceses--continues even today. The nuns of early modern Italy, Monson shows, set the standard for religious transgression in their own age--and beyond.

From the French Abbey of St Wandrille to the abandoned and awesome Rock Monasteries of Cappadocia in Turkey, the celebrated travel writer Patrick Leigh Fermor studies the rigorous contemplative lives of the monks and the timeless beauty of their monastic surroundings. In his occasional retreats, the peaceful solitude and the calm enchantment of the monasteries was passed on as a kind of 'supernatural windfall' which A Time to Keep Silence so effortlessly records.

This book is the first major study in English of a group of late twelfth-century religious enthusiasts, the early Humiliati, who were condemned by the Church as heretics in 1184 but--in a remarkable transition--were reconciled seventeen years later and went on to establish a highly successful religious order in northern Italy. Using a wide range of sources, the nature of the early movement and its processes of institutional development are reconstructed. The book also includes a Bullarium Humiliatorum, a list of papal and episcopal letters and privileges.

Between the twelfth and the eighteenth centuries Italians frequently joined "confraternities" that made them symbolic brothers and sisters to one another. These kin groups launched extensive charitable programs, directed civic and religious rituals, and socialized members in class and gender roles. These essays examine how medieval religious and political values shaped early ritual kinship, how sixteenth-century social change and religious reform transformed confraternities, and how these altered groups became key agents in achieving the more rigid social order of the seventeenth and eighteenth centuries.

This book tells the story of Hild, the abbess of a highly successful double monastery at Whitby in Northumbria, where she was responsible for the education of five future bishops. Here she exercised an authority which in subsequent centuries would be reserved exclusively for men. At thirteen Hild was baptized by Paulinus, who had come to Britain to join Augustine's mission. Augustine had been sent by Pope Gregory to convert Britain, which had largely lapsed into paganism after the fall of the Roman Empire. Augustine in fact had little success in converting the Britons beyond Kent, and even in Kent Christianity had already been partially re-established by Queen Bertha, who had brought her Catholic Chaplain with her from Gaul upon her marriage to King Ethelbert. There were many powerful women, like Bertha, who had been at the forefront of keeping the faith alive in the "Dark Ages," but whose agency has been written out of history or down-played in favour of the actions of famous men. Hild's story is brought back to life alongside Mary, who founded a desert community at Tabenisi; Macrina, the teacher (didaskalos) of Gregory of Nyssa, Basil of Caesarea; Ita, confessor to Brendan; the formidable Aelffled, who succeeded Hild at Whitby, a co-worker and confidante of Cuthbert. As the Catholic Church struggles under the weight of centuries-old misogyny, it is surprising to see how, in the early medieval period, abbesses had shared governance with bishops. As it struggles with a shortage of male priests to celebrate the sacraments, it is instructive to see how many sacramental ministries were once exercised by female monastics. Confession, for example, was once practiced in the same way whether the confessor was a man or, as in Hild's case, a woman. The span of Hild's life covers the period before and after the establishment of clericalism, the unbridgeable gap between the higher plane of the male priesthood and the lower plane of religious women. Bede's telling of Hild's life was already downplaying her authority as a powerful leader in the Anglo-Saxon church. It is time for that to be remedied.

The institutions of the middle ages are generally seen as tradition-bound; Monks and Markets challenges this assumption. Durham's outstanding archive has allowed the uncovering of an unprecedented level of detail about the purchasing strategies of one of England's foremost monasteries, and it is revealed that the monks were indeed reflective, responsive, and innovative when required. If this is true of a large Benedictine monastery, it is likely to be true also for the vast majority of other households and institutions in Medieval England for which comparable evidence does not exist.
Furthermore, this study gives a unique insight into the nature of medieval consumer behaviour, which throughout history, and particularly from before the early modern period, remains a relatively neglected subject. Chapters are devoted to the diet of monks, the factors influencing their purchasing decisions, their use of the market and their exploitation of tenurial relationships, and their suppliers.

Another classic from the foremost Trappist scholar writing today. Fr. Michael Casey, in his usual compelling style, covers many aspects of spirituality, including discernment, spiritual direction, pastoral care, and living in community-- applicable to religious and lay people alike. His reflections on Benedictine spirituality are vividly presented and filled with remarkable insights and advice.

Monastic experience in twelfth-century Germany provides a rare window on to monastery life in the tumultuous world of twelfth-century Swabia. From its founding in 992 through the great fire that ravaged it in 1159 and beyond, Petershausen weathered countless external attacks and internal divisions. Supra-regional clashes between emperors and popes played out at the most local level. Monks struggled against overreaching bishops. Reformers introduced new and unfamiliar customs. Tensions erupted into violence within the community. Through it all the anonymous chronicler struggled to find meaning amid conflict and forge connections to a shared past, enlivening his narrative with colorful anecdotes - sometimes amusing, sometimes disturbing. Translated into English for the first time, this fascinating text is an essential source for the lived experience of medieval monasticism. -- .

A captivating look into the society of the Knights Templar

Brought to you by the author of "Freemasons For Dummies," The Templar Code is more than an intriguing cipher or a mysterious symbol - it is the Code by which the Knights Templar lived and died, the Code that bound them together in secrecy, and the Code that inspired them to nearly superhuman feats of courage and endurance. "The Templar Code for Dummies" reveals the meaning behind the cryptic codes and secret rituals of the medieval brotherhood of warrior monks known as the Knights Templar. This intriguing guide will cover such topics as who the Knights Templar were, how they rose so high and fell so far, and most importantly why there is so much interest in them today. "The Templar Code For Dummies" will explore myths and theories of Christian history that appear in the "Da Vinci Code" such as the quest for the Holy Grail, the Catholic Church's relationship with women that are hotly debated now with special emphasis on the Templar connection. It also explores the surprising part the Templars have played in some of the most important historic events of these past seven centuries, including the French Revolution, the birth of groups such as the Freemasons, and even the American Civil War.

This is a case study of one pietist religious group, the Bruderhof. A Christian brotherhood founded on Anabaptist and evangelical pietist doctrine, they practice community of goods, seeking to emulate the vision of the Apostolic church and fulfill the ethic of brotherhood taught in the Sermon on the Mount. Rubin offers compelling accounts of the lives of Bruderhof apostates who foundered over issues of faith, and relates these crises to the central tenets of Bruderhof theology, their spirituality, and community life.

In this book the renowned medievalist G.R. Evans provides a concise introduction to St. Bernard of Clairvaux (1090-1153), a figure of towering importance on the twelfth-century monastic and theological scene. After a brief overview of Bernard's life, Evans focuses on a few major themes in his work, including his theology of spirituality and his theology of the political life of the Church. The only available introduction to Bernard's life and thought, this latest addition to the Great Medieval Thinkers series will appeal to a wide audience of students and scholars of history and theology.

The book provides an account of many Jesuits, from the time of St. Ignatius to the 1990's, who have been incarcerated around the world for their faith. It is divided into chapters that deal with specific themes related to their imprisonment. The principal themes are: prayer as a key element in survival, arrest and trial procedures, the experience of suffering, Mass, the daily order of prison life, forced labor, ministry to other prisoners, guards, prisoners who became Jesuits while imprisoned, community in prison, and voluntary incarceration.This is the first book to examine the experience of incarcerated Jesuits around the world and down through the centuries from the standpoint of these various themes. Much of the material is by the Jesuits themselves, in letters, autobiographical fragments and other sources-including obscure publications long out of print. The result is a gathering together of these pieces and fragments into a coordinated whole, with commentary on their significance in the context of the political and cultural situations of their time-situations that were generally the immediate cause of the Jesuits imprisonment, whether in Elizabethan England or in Communist China and Russia. A chart of imprisoned Jesuits by country of incarceration at the beginning, and a glossary of names at the back (as well as an index), will help the reader to keep track of the names of the many Jesuits who figure in the book.

This is the first detailed scholarly study of the Order of Fontevraud's English monastic houses. During the twelfth and thirteenth centuries the Order was notably prestigious and autonomous, renowned both for the prayerfulness of its members and for their independent management of their affairs. The huge following of Robert Arbrissel (d. 1116) included many women - not at first the aristocrats who later dominated the Order of Fontevraud, but prostitutes, beggars, and other representatives of the dregs of society. Urged by Church authorities to stabilize his women followers, Robert gave them a Rule which was, in essentials, that of St Benedict, but he introduced men as chaplains, clerks, and lay-brothers for the nuns. Uniquely, however, for contemporary houses for women, the men were placed firmly under the direction of the nuns and remained there throughout the Order's history. Sister Berenice Kerr's study of Fontevraud's English establishments: Amesbury, Nuneaton, and Westwood (Grovebury, the Order's fourth foundation, was never more than administrative centre) opens up a wide range of insights and information about monasticism and religious life for women in the middle ages. Dr Kerr examines the endowment of each house, and its subsequent acquisition of property and its administration; monastic observance; domestic economy, including expenditure on food and drink; the scale and layout of conventual buildings, and the exploitation of new assets, such as salt-pans, markets, and appropriated churches.

This study of the books of Reading Abbey covers not only the whole history of the Abbey from its foundation, but also charts the subsequent dispersal of its book collection. In doing so, the author illustrates intellectual life in a medieval English monastery and, in particular, valuable insights into the fate of monastic books after the Dissolution of the monasteries.

The sixteenth century was a period of crisis in the Catholic Church. Monastic reorganization was a major issue, and women were at the forefront of charting new directions in convent policy. The story of the Carmelite Reform has been told before, but never from the perspective of the women on the front lines. Nearly all accounts of the movement focus on Teresa de Avila, (1515-1582), and end with her death in 1582. Women Religious and Epistolary Exchange in the Carmelite Reform: The Disciples of Teresa de Avila carries the story beyond Teresa's death, showing how the next generation of Carmelite nuns struggled into the seventeenth century to continue her mission. It is unique in that it draws primarily from female-authored sources, in particular, the letters of three of Teresa's most dynamic disciples: Maria de San Jose, Ana de Jesus and Ana de San Bartolome.