Fondée au début du XIIe siècle au coeur d’un mouvement de renouveau monastique, l’abbaye bénédictine de Saint-Sulpice s’est rapidement développée grâce à l’impulsion de son fondateur, l’ermite Raoul de la Futaie, et du soutien du pouvoir ducal, la plaçant ainsi à la tête d’un réseau d’une quarantaine de dépendances au terme du XIIIe siècle. Les principes rigoristes de l’érémitisme se retrouvent dans l’architecture de l’église abbatiale dont les espaces cloisonnés et la décoration sobre et dépouillée favorisent une vie conventuelle basée sur la contemplation. Conçue comme un ordre double lors de sa fondation, l’insubordination des frères profès conduit à leur disparition au cours du XVIe siècle, faisant de Saint-Sulpice une abbaye exclusivement féminine. Guidées par leur vocation, les moniales s’engagent dans une vie de contraintes dont la stricte clôture, décrétée lors du concile de Trente, en marque le point d’orgue. La règle de saint Benoit et les Constitutions du monastère imposent un cadre restrictif à la religieuse qui ne peut trouver le bonheur que dans la soumission et l’oubli de soi. A la tête de sa communauté, l’abbesse exerce ses pouvoirs avec discretio et guide ses filles sur le chemin de la perfection. Les prieurés, éloignés de l’autorité de la maison-mère, acquièrent progressivement une indépendance qui est accentuée par l’instauration d’un noviciat dès la seconde moitié du XVIIe siècle. L’essor des prieurés conventuels face au déclin des dépendances rurales mène à une dichotomie du réseau à la fin du XVIIIe siècle. / Founded in the early years of 12th Century in the heart of a movement of monastic renewal, the Benedictine abbey of Saint-Sulpice quickly grew thanks to its founder, hermit Raoul de la Futaie, and to the support of the Dukes of Brittany, thus getting at the head of about forty priories by the 13th Century. The rigorist principles of hermits can be recognized in the abbey church’s architecture, whose partitioned spaces and bare, sober decoration favour a conventual life based on meditation. Originally meant as a double monastery, the insubordination of the male friars lead to their disappearance in the course of the 16th Century, leaving Saint-Sulpice as a fully women’s abbey. Led by their vocation, the nuns enter into a restricting life whose landmark is their strict enclosure. The Rule of Saint Benedict and the monastery’s Constitutions bind the nuns’ environment so that they can only find comfort in their own submissiveness and self-abnegation. At the helm of her community, the abbess rules with discretio and guides the girls towards perfection. The priories, remote from the mother house, progressively gain some independence, increased still by the reception of their own novices from the 17th Century on. The rise of conventual priories against the decline of rural houses leads to a dichotomy of this network by the end of the 18th Century.

The thesis focuses on the history of several Czech benedictine monasteries in the period marked by two major milestones in Czech history, them being the outbreak of the Hussite Revolution and the Battle of White Mountain. It aims to juxtapose monasteries abandoned in the post-Hussite era with the ones that had undergone restoration and remained active during the above mentioned period. Apart from trying to put together an overall outline of the convents' history, the thesis also addresses select problems the abbots of the restored monasteries had to face in the course of the aforementioned two centuries. KEY WORDS Benedictine monks, monastery, priory, Hussitism, secularization, protestantism

Cambridge, Corpus Christi College MS. 278 is an early-fourteenth-century trilingual manuscript of the Psalms from Norwich Cathedral Priory, an urban cathedral church staffed by Benedictine monks. This manuscript is notable because it contains one of six Middle English Metrical Psalters, the earliest Middle English translation of the Psalms, as well as a full Anglo-Norman Oxford Psalter, the most popular French translation of the Psalms in late medieval England. While the Middle English Metrical Psalter is a remarkable and understudied text in and of itself, the Metrical Psalter of CCC 278 is even more interesting because of its monastic provenance and innovative layout. This thesis explores the questions of why a monastic institution would produce a manuscript of two complete, prominently displayed, vernacular Psalters with only highly abbreviated Latin textual references; what sociolinguistic and political forces drove the production of this innovative manuscript; and how the Middle English Metrical Psalter in particular was read, and by whom. Because there are no annotations, colophon, prologue or external documentation to provide clues to either the intended or actual use of the manuscript by the Priory monks, this thesis undertakes a detailed historicization and contextualization of the book in its urban, religious, linguistic and social settings. In addition, the lenses of community, mediation, and authority are applied, leading to the conclusion that CCC 278 and its Middle English Metrical Psalter were likely used by the monks to reach out to Norwich’s élite laity in order to form a mixed reading community around the book—a reading community controlled by the Priory.

The narrative research journey and pilgrimage into and epistemological reflection on the relevance of the Benedictine, Franciscan and Taizé monastic-mystic traditions (associative spirituality) for retreat within the Dutch Reformed tradition (disassociate spirituality) began because of a passion for, an interest in retreat and because of lack of research done on the subject. The research developed in story form as a participative active process of story development, interpretation, and reflection in which the researcher and the research subject as valued co-researchers (co-pilgrims) constructed a shared reality and new story together. Consequently, the observations and experiences reflected on may tell just as much about the researcher as about the action of retreat and the research participants. The action of retreat was not approached in a neutral, objective stance but with self-awareness, particular presuppositions, and a postmodern philosophical mindset with ideological-critical, deconstructive and inclusive thought processes. The research problem was viewed as a narrative situation of action, explained by means of empirical research, and interpreted via epistemological reflection and theological theories. The focus has not been on new or adapted theory formulation, hypotheses, or “conclusions” as such but on the empiric interaction between the experiences of Mystery (noumenon), the Jesus narrative, stories of the co-pilgrims, monastic traditions, Dutch Reformed tradition, the researchers’ own story, and those who might read the thesis. A potential amplifying or expanding of the repertoire of existing options and meanings were viewed as a possibility in the creative development of a new reality or research story. The aim was to listen to, understand, and interpret qualitatively the subjective dimension and experience of the reality (story/ies) of retreat as a situation where pilgrims (from different traditions and spiritualities) were in relation with God, self and others. The research journey took me into the life world of the monastic-mystic traditions and my own internal dialectics and story within a Dutch Reformed context. From here arose questions, engagement, and re-engagement with the monastic traditions and a new story. The concern was the beliefs and practices of the retreatants (co pilgrims) under study as beings in real-life human experiential reality, taking seriously their concerns, expressions of belief, practice, perceptions, and stories. The data from the empirical encounter was subsequently investigated, mapped with the major themes and interests highlighted and reflected on in the process. The main themes and focal points that were identified and researched were: -- The lives and stories of St. Benedict, St. Francis, and Br. Roger, their respective communities’ monastic-mystic spirituality, the way these traditions approach retreat and the way they live or express their respective monastic rules or orders in comparison with the Dutch Reformed traditions’ retreat narrative. -- The main elements of Monastic retreat namely silence, solitude, lectio divina in facilitating an awareness of God and the mystery of God as part of the journey to the inner mountain, ever deeper into his presence. -- Different types of retreat and especially the experience of monastic retreat, the experience of holy places (desert spirituality) as places saturated by prayer, Eucharist and the community of pilgrims, and retreat as pilgrimage experience. -- Retreat as ritual following a rite of passage structure of separation, marginality and reincorporation focusing on structure and anti-structure (power of liminality) as helpful tool of analysis and framework for planning of retreat. -- The potential therapeutic or pastoral care qualities of a monastic way of retreat facilitating in pilgrims, life story interpretation and new understanding of stories. The research story ended in the form of findings and the posing of possible questions for future research. / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

Kornélia Kolářová Takácsová: The North Portal of the Church of St. Procopius in Třebíč in a Central European Context with Special Reference to Churches in Hungary Abstract The present dissertation places the northern portal of the Basilica of St. Procopius in Třebíč in a broader Central European context with a special focus on Hungarian buildings. After an introduction to the history of the Trebic abbey and church, a description of the portal and its iconographic analysis is followed by an analysis of important portals from Germany, Austria and Hungary that are mentioned in relation to the Třebíč portal and are associated with Norman ornament, including an attempt to classify them chronologically. The thesis includes a critical discussion of various theories of Norman decoration wandering in Central Europe. Special attention is paid to the question of the fundator of the Třebíč basilica, which refers both to the ruling Přemyslid family and to the remarkable figure of the bishop of Olomouc, Robert. In all the countries of Central Eastern Europe, in addition to the foreign builders who separated in groups from the large Western smelters, local stonemasons were involved and contributed their work to the final forms of specific buildings. The obvious similarities between the buildings and the dynastic links...

Made available in DSpace on 2016-04-25T19:20:16Z (GMT). No. of bitstreams: 1 Neuza de Fatima Brandellero.pdf: 2937006 bytes, checksum: a5ef5e513dc6151b0346b5bea1394396 (MD5) Previous issue date: 2011-10-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The subject of this paper is the long monastic tradition as viewed by São Bento, known to us through the Benedictines. In this big family of Benedictines, we chose the Mosteiro da Ressurreição where they are trying to live, day by day for about thirty years, under the Rule written by São Bento in the sixth Century. Firstly, in a panoramic way, we aim to approach the monastic question until we get to the main core of the problem, that is, we want to grasp the sense of this option for a monastic hodiernal life at the Mosteiro da Ressurreição, in the context of postmodernity. In this sense, is monastic life an option to obtain fulfillment and happiness, besides bringing a contribution to society or is it only an existential escapade of the human being? We worked under the assumption that the Mosteiro has incorporated the Benedictine monastic ideal, executing it with their own peculiarities, according to the traditional monastic lines of the monastery, where the founding monks were formed and informed. Besides the bibliographical revision, this paper includes the research of primary sources, semi-oriented interviews as also participative interviews, as the work involved our participation as well as our interaction with the field of study. In accordance to this paper, it is possible to affirm that the monastic ideal is the total donation of oneself to God, through continuous prayer and work. This ideal is invested in the Mosteiro da Ressurreição, pointing to a new channel of happiness, presenting a new alternative to the hedonistic and consumerism of post-modernism. The Mosteiro da Ressurreição is the irradiating center of this new ideal. So, we could say that there is sense in opting for a monastic hodiernal life, even immersed in so many distractions as post-modern society presents to monks. Also, it is possible to say that the monks are happy people living a simple life focused on spiritual values / O tema deste trabalho é a longa Tradição monástica, sob a ótica de São Bento, conhecida através dos Beneditinos. Dentro desta grande família beneditina, detemo-nos no Mosteiro da Ressurreição, que há trinta anos procura viver dia a dia a Regra que São Bento escreveu no século VI, adaptando-a aos nossos dias. Inicialmente, abordamos, de maneira panorâmica, a questão monástica até chegarmos ao núcleo central do problema, isto é, saber qual o sentido da opção por uma vida monástica hodierna no Mosteiro da Ressurreição no contexto da pósmodernidade. Neste sentido, a opção pela vida monástica é uma busca de realização e de felicidade, além de uma contribuição à sociedade ou apenas uma fuga existencial do ser humano? Trabalhamos com a hipótese de que o Mosteiro da Ressurreição incorpora fielmente o ideal monástico beneditino, mas o realiza com peculiaridades próprias, segundo a tradição da linha monástica do mosteiro, que formou e informou os jovens monges fundadores. Além da revisão bibliográfica, este trabalho contou com coleta de fontes primárias, entrevistas semi-dirigidas, além de pesquisa participante, pois o trabalho envolveu nossa participação e interação com o campo pesquisado. É possível afirmar com este trabalho que o ideal monástico é a doação total de si a Deus, na oração contínua e no trabalho. Esse ideal está encarnado no Mosteiro da Ressurreição, que aponta para uma nova via de felicidade, apresentando uma alternativa à felicidade hedonista e consumista da pósmodernidade. O Mosteiro da Ressurreição constitui-se em foco de irradiação deste novo ideal. Portanto, podemos dizer que há sentido em optar pela vida monástica hodierna, mesmo em meio a tantas atrações que a sociedade pós-moderna apresenta aos monges. Assim, é possível dizer que os monges são pessoas felizes em viver uma vida simples voltada para os valores espirituais

Estudo sobre a arquitetura dos principais mosteiros beneditinos construídos no Brasil na segunda metade do século XX, quando simultaneamente à evolução dos costumes e às novas interpretações das regras religiosas monásticas, os trabalhos construtivos empreendidos dentro dos claustros adquirem um novo significado. Desse processo de renovação resultou uma produção heterogênea, que introduz modificações no programa arquitetônico tradicional dos mosteiros e que requer para sua compreensão um estudo especifico e aprofundado, face à escassez de informações sistematizadas disponíveis. Por meio da análise de seis obras contemporâneas e exemplares dessa produção, duas delas de autoria do arquiteto Hans Broos, o trabalho pretende identificar as contribuições arquitetônicas presentes nesses projetos para mosteiros beneditinos e analisar sua adequação aos propósitos de uma vida comunitária consagrada, vinculada com a liturgia e com a arte, elucidando assim os requisitos básicos para o reconhecimento e crítica dessa modalidade de produção. Desse modo, o estudo pretende contribuir para a análise do processo de renovação da arquitetura religiosa brasileira, um tema pouco explorado no panorama da historiografia da arquitetura nacional. / Study about architecture of main Benedictine monasteries built in Brazil during second half of XXth. Century, when the concurrency of evolutive habits and new commentaries of religious monastic rules, lead to new meanings of the monastic building. From this renovation process an heterogeneous production was resulted, introducing changes in the traditional architectonic program of the monasteries, and to know them requires an specific and deeper analysis, because they have a few systematic data available. By the analysis of six contemporary and emblematic works from that production, a couple by Hans Broos, this study aims identify the architectonical contributions in the projects for Benedictine monasteries and to investigate their adequacy to the devises of a consecrated communitarian life, linked with liturgy and fine arts, clarifying basic requirements to a knowing and critics of this kind of production. Most of all, the study aims to contribute to an analysis of the process of renovation of Brazilian religious architecture, a very few researched theme in the panorama of national architectonic history.

Estudo sobre a arquitetura dos principais mosteiros beneditinos construídos no Brasil na segunda metade do século XX, quando simultaneamente à evolução dos costumes e às novas interpretações das regras religiosas monásticas, os trabalhos construtivos empreendidos dentro dos claustros adquirem um novo significado. Desse processo de renovação resultou uma produção heterogênea, que introduz modificações no programa arquitetônico tradicional dos mosteiros e que requer para sua compreensão um estudo especifico e aprofundado, face à escassez de informações sistematizadas disponíveis. Por meio da análise de seis obras contemporâneas e exemplares dessa produção, duas delas de autoria do arquiteto Hans Broos, o trabalho pretende identificar as contribuições arquitetônicas presentes nesses projetos para mosteiros beneditinos e analisar sua adequação aos propósitos de uma vida comunitária consagrada, vinculada com a liturgia e com a arte, elucidando assim os requisitos básicos para o reconhecimento e crítica dessa modalidade de produção. Desse modo, o estudo pretende contribuir para a análise do processo de renovação da arquitetura religiosa brasileira, um tema pouco explorado no panorama da historiografia da arquitetura nacional. / Study about architecture of main Benedictine monasteries built in Brazil during second half of XXth. Century, when the concurrency of evolutive habits and new commentaries of religious monastic rules, lead to new meanings of the monastic building. From this renovation process an heterogeneous production was resulted, introducing changes in the traditional architectonic program of the monasteries, and to know them requires an specific and deeper analysis, because they have a few systematic data available. By the analysis of six contemporary and emblematic works from that production, a couple by Hans Broos, this study aims identify the architectonical contributions in the projects for Benedictine monasteries and to investigate their adequacy to the devises of a consecrated communitarian life, linked with liturgy and fine arts, clarifying basic requirements to a knowing and critics of this kind of production. Most of all, the study aims to contribute to an analysis of the process of renovation of Brazilian religious architecture, a very few researched theme in the panorama of national architectonic history.

[pt] O tema da presente pesquisa é A influência de Dom Lourenço de Almeida Prado na educação integral do ser humano. A pesquisa está inserida nas atividades de pesquisa do Programa de Pós-Graduação em Teologia da PUC-Rio, área de concentração Teologia Sistemático-Pastoral, linha de pesquisa Religião e Modernidade, projeto de pesquisa História da Igreja e Modernidade: Permanências e Mudanças. O que se pretende – como objetivo principal – é investigar a contribuição do monge beneditino Dom Lourenço de Almeida Prado na formação integral do ser humano. Nesse sentido, recorrendo primordialmente à formação do autor pesquisado, investigar-se-á, por um lado, a origem de sua formação e a sua contribuição no fazer pedagógico da Igreja Católica no Brasil. Depois, descrever-se-á a influência e o papel da Congregação Beneditina e como o monge exercitou esses preceitos no que tange à contribuição para a formação integral do ser humano, colaborando para a promoção de uma maior eficácia pastoral. Faz parte, ainda, do escopo da pesquisa, a observação acerca da busca da perfeição e a perfectibilidade na formação do ser humano em Dom Lourenço de Almeida Prado. / [en] The theme of the present research is The influence of Dom Lourenço de Almeida Prado in the integral education of the human being. It is part of the research activities of the Postgraduate Program in Theology at PUC-Rio, concentration area Systematic-Pastoral Theology, research line Religion and Modernity, research project Church History and Modernity: Permanence and Changes. What is intended – as the main objective – is to investigate the contribution of the Benedictine monk Dom Lourenço de Almeida Prado in the integral formation of the human being. In this sense, resorting primarily to the education of the researched author, we will investigate, on the one hand, the origin of his education and his contribution to the pedagogical work of the Catholic Church in Brazil. Then, describing the influence and role of the Benedictine Congregation and how it exercised it in terms of contributing to the integral formation of the human being, contributing to the promotion of greater pastoral effectiveness. It is also part of the research scope the study about Dom Lourenço de Almeida Prado search for perfection and perfectibility in the formation integral of the human being.

Die Benediktiner-Abteikirche St. Peter und Paul auf dem Erfurter Petersberg gehört zu den bedeutendsten romanischen Bauwerken Mitteldeutschlands. In der vorliegenden Arbeit werden zunächst die Ergebnisse einer ersten Bauuntersuchung und Grabung in den 1920-er Jahren überprüft, teilweise neu interpretiert und ergänzt, womit der bereits bekannte Planwechsel während des Bauvorgangs deutlicher gefasst und eine Rekonstruktion des ersten Bauplans erstellt werden kann. Gleich mehrere Eigenheiten weisen die Peterskirche als Erstling in der Architektur des mitteldeutschen Kulturraumes aus, wie die durchgängige Verwendung der Quadermauerwerkstechnik, das eigentümliche Gliederungssystem der Außenwände, oder die Pfeilerformation im Inneren des Bauwerks. Diese und weitere charakteristische Architekturmerkmale werden gesondert auf ihre Herkunft im europäischen und vorderasiatischen Raum hin untersucht. Am Ende erweist sich die Erfurter Peterskirche als eigenständiges Werk einer vermutlich einheimischen Bauhütte, die jedoch wesentliche Anregungen aus der Region des mittelalterlichen Königreichs Burgund (heute: Südostfrankreich / Westschweiz) erhielt.:Vorwort 1 I. Einleitung 2 Teil I: Zur Baugeschichte der Erfurter Peterskirche 5 II. Vorstellung des Klosters 5 II.1. Topographische Situation 5 II.2. Kurze Beschreibung der Kirche 6 II.3. Quellen zur Geschichte des Petersklosters 10 II.4. Der Forschungsstand zur mittelalterlichen Baugeschichte der Kirche 12 II.5. Die wichtigsten Darstellungen der Kirche vor ihrer Teilzerstörung seit 1813 26 III. Beobachtungen zur Baugeschichte der Kirche 28 III.1. Der erste Entwurf der Kirche 28 III.1.1. Der ursprüngliche Langhausgrundriß 29 III.1.2. Das Querhaus 32 III.1.3. Der ursprüngliche Presbyteriumgrundriß 34 III.1.4. Der ursprüngliche Westbau 41 III.1.5. Die Gewölbe 44 III.2. Der Aufriß der Hochschiffwand 47 III.2.1. Die Proportionen des Innenraumes 47 III.2.2. Die Hochschiffarkatur 49 III.3. Das Quadermauerwerk 53 III.4. Das Gliederungssystem der Außenwände 56 III.5. Der Bauverlauf 63 III.6. Die ausgeführte Kirche 73 III.6.1. Der ausgeführte Ostbau 73 III.6.2. Das ausgeführte Langhaus 74 III.6.3. Die Anlage der Westempore 74 III.7. Zusammenfassung 78 Teil II: Zur Stellung der Erfurter Peterskirche in der Baukunst des europäischen Hochmittelalters 83 IV. Architekturgeschichtliche Vergleiche - Verbreitung der einzelnen Architekturmotive in Mitteldeutschland und im übrigen Europa 83 IV.1. Presbyteriumanlagen 86 IV.1.1. Ostbaulösungen in Mitteldeutschland 86 IV.1.2. Dreiräumige Presbyteriumanlagen mit Dreiapsidenschluß und Querhaus in Mittel- und Westeuropa 90 IV.2. Zur Genese des ersten Erfurter Ostbaues 91 IV.3. Zusammenfassung 98 IV.4. Turmanlagen mittelalterlicher Kirchen 99 IV.4.1. Zur Genese des Turmes in der mittelalterlichen Sakralarchitektur 101 IV.4.2. Chorwinkeltürme 103 IV.4.3. Innenraumlösungen mitteldeutscher Westbauten 103 IV.4.4. Das durchlaufende Mittelschiff in Mittel- und Westeuropa 105 IV.4.5. Zur Entwicklung der einheitlichen Turmanlage 105 IV.4.5.1. Der Niedersächsische Westriegel 106 IV.4.5.2 . Zur Entstehung des Niedersächsischen Westriegels 107 IV.4.6. Repräsentative Turmfassaden in Mitteldeutschland 110 IV.4.7. Repräsentative Turmfronten in anderen Teilen Europas 110 IV.4.8. Repräsentative Ostturmanlagen in Mitteldeutschland 113 IV.4.9. Die Verbreitung repräsentativer Ostturmfronten in Mittel- und Westeuropa 115 IV.5. Das Langhaus 117 IV.5.1. Hochschiffarkaturen in Mitteldeutschland 117 IV.5.2. Hochschiffarkaturen in Mittel- und Westeuropa 120 IV.5.3. Zusammenfassung 129 IV.5.4. Mehrteilige Pfeiler in Mitteldeutschland 130 IV.5.5. Mehrteilige Pfeiler in Mittel-, West- und Südeuropa 137 IV.5.6. Zusammenfassung: Herkunft der Langhauspfeiler 149 IV.6. Die Gewölbe 150 IV.6.1. Wölbungen des 11. und 12. Jahrhunderts in Mitteldeutschland 150 IV.6.2. Wölbungen in Mittel-, West- und Südeuropa 154 IV.6.3. Herkunft der Tonnenwölbung 157 IV.6.4. Zusammenfassung 161 IV.7. Mauertechnik 163 IV.7.1. Steinbehandlung und Mauerwerksstruktur in Mitteldeutschland 163 IV.7.2. Quadermauerwerk in Mittel-, West- und Südeuropa 166 IV.7.3. Herkunft der Quadertechnik 170 IV.7.4. Zusammenfassung 174 IV.8. Außenwandgliederungen 177 IV.8.1. Wandgliederungen in Mitteldeutschland - das „Erfurter Wandgliederungssystem“ 177 IV.8.2. Wandgliederungssysteme in Mittel-, West- und Südeuropa 189 IV.8.2.1. Das “italienische ” System 190 IV.8.2.2. Das “französische” System 195 IV.8.2.3. Die Elemente des Erfurter Gliederungssystems 200 IV.8.2.4. Die Verbindung der beiden Wandgliederungssysteme 201 IV.8.2.5. Der Schlüsselbau für das Erfurter Wandgliederungssystem in Hochburgund 205 IV.8.3. Die Portale 209 IV.8.4. Erfurt und das „Hirsauer Schema“ 213 V. Zusammenfassung: Die Stellung der Klosterkirche auf dem Erfurter Petersberg in der europäischen Architekturgeschichte um 1100 220 Literaturverzeichnis 234 Abbildungsverzeichnis 270 Abbildungsnachweis 275