Thesis (M.A.)--University of Alabama at Birmingham, 2009. / Additional advisors: Daniel Anderson, Mary Flowers Braswell, Diane Wakoski. Description based on contents viewed June 4, 2009; title from PDF t.p. Includes bibliographical references (p. 50-60).

Thesis (Ph. D.)--University of Hong Kong, 2008. / Also available in print.

published_or_final_version / abstract / Chinese / Doctoral / Doctor of Philosophy

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No description available.

The main focus of this study is the patronage of the Templars and of the Order of St.Lazarus, two of the Holy Land orders who came to England in the twelfth century. They were thought to be connected, and afford interesting comparisons in terms of their size, function, importance and geographical distribution. Although this thesis considers the nature of the patronage and the patrons of both orders, the main aim is to assess the motivations behind the benefactions that they received during the twelfth and thirteenth centuries. It is generally accepted that there was a basic spiritual motive behind the patronage of religious orders in the Middle Ages. Nevertheless, the motivations behind donations made to specific orders are not always clear. It is true that changing fashions in patronage towards particular types of order are of some importance. However, in order to explain the reasons why the Templars and Order of St.Lazarus specifically benefitted, it is necessary to consider factors relating to their own particular nature, as well as factors relating to the backgrounds of their patrons. The introductory part of the thesis considers the background of the two orders, their origins and development in the Holy Land, and their establishment in Europe and England. The rest of the thesis examines in detail the specific motivations of patrons. In this respect, the importance of the crusading background of the two orders is evaluated, and attention is paid to the numbers of patrons who went on crusade or who referred to the Holy Land in their charters of donation. In addition, the membership of both orders is considered in relation to the patronage of such members and their families. In particular, an assessment is made of the role of leper members of the Order of St.Lazarus, and lay associates of the Templars. In the final three chapters, the main concern is with the backgrounds of the orders' patrons. In this section a study is made of the patronage of large family grouping s for both orders. In addition, an examination of the significance of royal and baronial lordship on their patronage is carried out. Finally, the social and geographical associations of the patrons of both orders are considered, and particular note is made of the value of such ties for the Order of St.Lazarus in eastern Leicestershire. In conclusion, the various motivations to patronage for both the Templars and the Order of St.Lazarus are contrasted and evaluated.

Thesis (J.C.L.)--Catholic University of America, 1997. / Includes bibliographical references (leaves 64-69).

Thesis (J.C.L.)--Catholic University of America, 1997. / Includes bibliographical references (leaves 64-69).

No description available.

This dissertation explores the different ways medieval authors conceived of anchoritism and solitary life by focusing on three important phases of the movement which are represented by Wulfric of Haselbury, Christina of Markyate, and fourteenth-century mystics. It is grounded in the medieval English anchoritic literature that was produced by religious scholars between the eleventh and fourteenth centuries. Initially, lacking a tradition of their own and a language to articulate the anchoritic experience, medieval hagiographers borrowed the desert imagery from the story of the early fathers who lived in the Syrian and Egyptian deserts, which they viewed as a place of solitude and physical suffering and in which they sought perfection and salvation. While acts of penitence and the sacrament of penance would never be removed from the economy of salvation, by the eleventh century, the desert was no longer a viable analogue for salvation. I argue that in the course of the twelfth and thirteenth centuries, new ideas of what constituted salvation and how it was fulfilled were elaborated. The cell became the place in which devotion to the sacraments was fulfilled, and it was this sacramental devotion, particularly the Eucharist but also marriage and holy orders, not physical isolation that imbued anchorites with exceptional holiness and led them to salvation. A century later a new understanding of the economy of salvation emerged, which deemphasized the physical body and was grounded in mysticism or the inward migration of the spiritual center. This was the final transformation in medieval English anchoritism and the narratives of the reclusive changed to reflect that turn.