Around the year 1200, the Cistercian Engelhard of Langheim dedicated a collection of monastic stories to a community of religious women. Martha G. Newman explores how this largely unedited collection of tales about Cistercian monks illuminates the religiosity of Cistercian nuns. As did other Cistercian storytellers, Engelhard recorded the miracles and visions of the order's illustrious figures, but he wrote from Franconia, in modern Germany, rather than the Cistercian heartland. His extant texts reflect his interactions with non-Cistercian monasteries and with Langheim's patrons rather than celebrating Bernard of Clairvaux. Engelhard was conservative, interested in maintaining traditional Cistercian patterns of thought. Nonetheless, by offering to women a collection of narratives that explore the oral qualities of texts, the nature of sight, and the efficacy of sacraments, Engelhard articulated a distinctive response to the social and intellectual changes of his period. In analyzing Engelhard's stories, Newman uncovers an understudied monastic culture that resisted the growing emphasis on the priestly administration of the sacraments and the hardening of gender distinctions. Engelhard assumed that monks and nuns shared similar interests and concerns, and he addressed his audiences as if they occupied a space neither fully sacerdotal nor completely lay, neither scholastic nor unlearned, and neither solely male nor only female. His exemplary narratives depict the sacramental value of everyday objects and behaviors whose efficacy relied more on individual spiritual formation than on sacerdotal action. By encouraging nuns and monks to imagine connections between heaven and earth, Engelhard taught faith as a learned disposition. Newman's study demonstrates that scholastic questions about signs, sacraments, and sight emerged in a narrative form within late twelfth-century monastic communities.
In these articles Professor McGuire explores the riches of the Cistercian exemplum tradition. These texts are made up of brief stories, often with a miraculous content, which provided moral support...
Within the framework of this study it is impossible to discuss in detail each additional story that made its way into ... 4 (2003): 1184–1213; and Martha G. Newman, Cistercian Stories for Nuns and Monks: The Sacramental Imagination of ...
This specic turn of phrase is not listed in the Thesaurus Proverbiorum Medii Aevi or in Middle French Proverbs, Sentences, and Proverbial Phrases, but in later French it is ascribed to King Henri IV (1553–1610).
The Soul as Virgin Wife: Mechthild ofMagdeburg, Marguerite Porete, and Meister Eckhart. Notre Dame: University of Notre Dame Press, 1995. Howell, Martha C. “The Gender of Europe's Commercial Economy.” Gender 236 BiBliography.
This volume brings together a selection of its finest works, which speak powerfully across the centuries to modern readers.
12 (1920), 669–78, but also, especially for the later tradition, Cindy L. Vitto, The Virtuous Pagan in Middle English Literature (Philadelphia: The American Philosophical Society, 1989), 50–9 (53, note for the Alphabetum).
La fondation de l'abbaye de Maillezais: récit du moine Pierre. La Roche-sur-Yon: Centre Vendeen de Recherches Historiques, 2001. Porcher, Jean. “Vie de Sainte Radegonde, manuscript.” In L'Art Roman, exposition organisée par le ...
In the closing decades of the twelfth century the Cistercian Order found itself in a world rather different from the one in which it had been founded and began to thrive.
In the early thirteenth century the diocese of Liege witnessed an extraordinary religious revival, known to us largely through the abundant corpus of saints' lives from that region. Cistercian monks,...
The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United ...