Orientador: Ruy de Oliveira Andrade Filho / Banca: Eduardo Basto de Albuquerque / Banca: Marcelo Candido da Silva / Resumo: A presente dissertação de mestrado aborda a problemática do despojamento em São Bernardo de Claraval (1090-1153) e São Francisco de Assis (1181/2-1226), nos séculos XII-XIII, a partir de algumas Epístolas de Bernardo e do Tratado intitulado a Apologia a Guilherme; e, para Francisco de Assis, a Regra Bulada e o Testamento, juntamente com a Primeira Vida de São Francisco de Assis, composta por Tomás de Celano (1185?/1190?-1260?). Nossa proposta diz respeito às implicações no modo de vida religiosa dos séculos XII-XIII implantadas por Bernardo e Francisco; do contato social que mantiveram com os homens; bem como do desenvolvimento do modelo monástico cisterciense por Bernardo de Claraval, baseado no exemplo de Cister (1098) e na Regra de São Bento (535-545); e, da criação da fraternidade franciscana por Francisco de Assis, com a instituição de uma nova comunidade, de uma Regra, que adota como norma à pobreza, a obediência, a caridade e a humildade, mantendo os seus frades ligados à cidade, trabalhando com os leprosos e mendigos. Por fim, analisamos o problema do despojamento corporal em Bernardo e Francisco, sobretudo porque, na Idade Média, os religiosos tinham uma relação diferente com o corpo, geralmente, visto como uma tentação a ser vencida por meio da busca da parúsia e do encontro com Cristo. / Abstract: The respective Master Essay Thesis considers the problem of desecration caused through the rules of Saint Bernard of Claraval (1090-1153) and Saint Francisco of Assis (1181/2-1226), between the centuries XI-XIII, concerning Bernard's Epistles and a Treaty named Guilherme's Apololy as well as Francisco of Assis's, Bulled Rule and Testament, in combination with Saint Francisco's First Life, that was composed by Thomas of Celano (1185?/1190-1260). Our purpose is to show the implications in the religious way of life, between the XII-XIII centuries made by Saints Bernard and Francisco. This covers the social contact and the company kept between men, such as the development of the monastic standards of Cistercians by Bernard of Claraval, based on Cister's example (1908) and those of Saint Benedict's Rule (535-545); and, also the Franciscan brotherhood created by Francisco of Assis. This Franciscan Rule for a new community instituition adopting rules covering poverty, obedience, charity and humility, keeping their priests connected to city society and population, through working with lepers and beggars and other ostracized members of the community. Actually, we attempt to analyse in Bernard and Francisco a problem about the desecration of the body, because, in the Middle Age, religious clergies had a different relationship with the human body, usually seen as a tentation to be win, through seeking the Parousia, where it is preached throughout the Christian & Catholoic Church that all christian people await Christ's Second Coming to absolve them of their sins. / Mestre

In 1290, members of the de Viane family donated a six-volume set of large, deluxe liturgical manuscripts to the Cistercian nuns of Beaupré in Grimminge, East Flanders. The three extant volumes and a later supplement are now known as the Beaupré Antiphoner (Baltimore, Walters Art Museum, W. 759-762). The nuns used, extensively revised, and supplemented the antiphoner for the next five hundred years until the abbey was suppressed in 1796 during the French Revolution. The manuscript offers a bottom-up perspective on the history of Cistercian chant in a women’s community. It also fills lacunae in the documentary sources related to reform and change in the history of the abbey. Revisions made in the late fifteenth century under the Observant movement suggest a revival of interest in St. Bernard and the “Bernardine” recension of Cistercian chant. Further alterations in the early modern period demonstrate that the nuns did not abandon their medieval chant tradition and adopt post-Tridentine versions until the late eighteenth century, approximately two hundred years after the publication of the Roman breviary of Pope Pius V (1568). The nuns viewed their carefully considered revisions as a necessary condition of continuity, not as a threat to it.

This thesis examines a group of late Romanesque churches, most of which are to be found in north-western Bohemia. The thesis is divided into two parts. In the first part I survey the most important literature on the subject, and analyse the appearance of the individual churches in terms of their material, ground plan, the division of the walls into sections by means of relief features, portals, windows, tribunes, vaults, and architectural members. I also consider the artistic influences that had an impact on the shaping of the churches. The second part of the thesis consists of a catalogue of the individual churches. For each church I provide a detailed description and a reconstruction of its original appearance. I also attempt to describe the circumstances surrounding the construction of the church. A series of illustrations is attached to the thesis as an appendix.

The History of the Cistercian monastery in Žďár nad Sázavou from the middle of 14th century to 1520 Abstract This diploma thesis thematically continues my bachelor thesis The Beginnings of the Cistercian Monastery in Žďár nad Sázavou written and defended at this Faculty in 2010/2011. It focuses on the historical development of the Cistercian monastery in Žďár nad Sázavou from the middle of the 14th century to 1520. The history of the monastery reflects political and religious circumstances at that time: the accession of the Luxembourg dynasty to the Bohemian throne, the rise and flourishing of the country during the reign of Charles IV and the decline of the country connected with the reign of Wenceslas IV which resulted in the Hussite revolution and the religious and political crisis and instability in Bohemia. All that left its mark also on the destiny of the monastery. The internal situation of the Žďár monastery in this period was especially influenced by frequent changes in exercising founders' rights. After the last member of the Lords of Obřany died in 1312 the first to take over the role of the founders was the Lichtenburk family and their relatives, the Lords of Ronov and Bítov. Around the middle of the 14th century the monarch's influence grew as well as the influence of the Margraviate of...

The aim of this paperisto find out which plants the Cistercian monks might have cultivated in Sweden during the Middle Ages and which types of plants it would have been practical to grow inside or outside of the Cistercian monastery precinct. Archaeologicaland archaeobotanical studies have been consulted to find out which plants were available in Sweden during the Middle Ages. Examples, mainly from Scandinavia, but also from the continent, are used to show that the monasteries were large institutionsthat had to feed a large number of people and that there would not have been enough space to cultivate everything needed within the monastery precinct.Secondary sources have in the main been used to gather this information, except in the case of the Swedish monastery of Nydala where F-Topo, a database developed by the County Museum of Jönköping,has been used to analyse the amount of land and the types of properties owned by the monastery.The conclusion is that for practical reasons the monks would have cultivated plants that needed to be close at hand, that were rare or delicate, that could not be stored for long periods and that were used in small quantities within the monastery precinct. This would include medicinal plants, herbs for cooking and some vegetables like lettuce, spinach,and similar,that do not keep well. Most other items, grains, cabbages, root vegetables, peas and beans could equally well be cultivated outside the walls. As yet there is no complete list over plant introductions in Sweden. The most comprehensive list available has been included in the Appendix together with indications of usage area; medicinal, food or miscellaneous.

Verzeichnet sind Artikel zu als heilig verehrten Mitgliedern aller cisterciensischen Gemeinschaften (Cistercienserinnen und Cistercienser, Trappistinnen und Trappisten, Feuillantinnen und Feuillanten) von den Anfängen bis heute, beginnend mit „T“. / Listed are articles on members of all Cistercian communities (Cistercians, Trappists and Feuillants) revered as saints from the beginnings to the present day, starting with „T”.

Verzeichnet sind Artikel zu als heilig verehrten Mitgliedern aller cisterciensischen Gemeinschaften (Cistercienserinnen und Cistercienser, Trappistinnen und Trappisten, Feuillantinnen und Feuillanten) von den Anfängen bis heute, beginnend mit „U“. / Listed are articles on members of all Cistercian communities (Cistercians, Trappists and Feuillants) revered as saints from the beginnings to the present day, starting with „U”.

Verzeichnet sind Artikel zu als heilig verehrten Mitgliedern aller cisterciensischen Gemeinschaften (Cistercienserinnen und Cistercienser, Trappistinnen und Trappisten, Feuillantinnen und Feuillanten) von den Anfängen bis heute, beginnend mit „V“. / Listed are articles on members of all Cistercian communities (Cistercians, Trappists and Feuillants) revered as saints from the beginnings to the present day, starting with „V”.

Verzeichnet sind Artikel zu als heilig verehrten Mitgliedern aller cisterciensischen Gemeinschaften (Cistercienserinnen und Cistercienser, Trappistinnen und Trappisten, Feuillantinnen und Feuillanten) von den Anfängen bis heute, beginnend mit „W“. / Listed are articles on members of all Cistercian communities (Cistercians, Trappists and Feuillants) revered as saints from the beginnings to the present day, starting with „W”.

Verzeichnet sind Artikel zu als heilig verehrten Mitgliedern aller cisterciensischen Gemeinschaften (Cistercienserinnen und Cistercienser, Trappistinnen und Trappisten, Feuillantinnen und Feuillanten) von den Anfängen bis heute, beginnend mit „M“. / Listed are articles on members of all Cistercian communities (Cistercians, Trappists and Feuillants) revered as saints from the beginnings to the present day, starting with „M”.