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 „D“. / 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 „D”.

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 „E“. / 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 „E”.

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 „H“. / 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 „H”.

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 „J“. / 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 „J”.

Magister Giraudus berichtet in einer zeitgenössischen Vita über Johns Leben. Darin heißt es, J. sei Kanoniker im Domkapitel von Lyon gewesen, bevor er sich im Alter von 40 Jahren entschloss, nach Cîteaux einzutreten. 1117 wurde er erster Abt von Bonnevaux. Während seiner Abtei wurden die vier Tochterabteien Mazan, Montpeyroux, Tamié und Léoncel gegründet. Nach der Vertreibung von Bischof Eustace wurde J. 1141 zum Bischof von Valence gewählt. Die Vita schildert ihn als großen Wohltäter der Armen. J. wurde in der Kathedrale Saint-Apollinaire in Valence beigesetzt. / Magister Giraudus reports J.’s life in a contemporary vita. It states that J. was a canon in the cathedral chapter of Lyon before deciding to enter Cîteaux aged 40. In 1117, he became the first abbot of Bonnevaux. The four daughter abbeys Mazan, Montpeyroux, Tamié, and Léoncel were founded during his abbacy. After the expulsion of Bishop Eustace, J. was elected bishop of Valence in 1141. The vita portrays him as a great benefactor to the poor. J. was buried in the Cathedral of Saint-Apollinaire in Valence.

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 „K“. / 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 „K”.

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 „L“. / 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 „L”.

From Tempera to Ink to Code traces the remediation of Orthodox icons. It examines icons’ unexplored, other media: cheap print, the book and digital media. Its interdisciplinary, cross-medial approach draws upon the fields of media studies, art history, art practice, religious studies, history and bibliography to establish an alternative way of viewing and understanding the icon beyond its original medium. The study focuses on the Vladimir icon of the Mother of God as one of the most venerable Russian Orthodox icons. It traces the Vladimir icon’s process of remediation from tempera on wooden panel to loose print, to bound codex and to digital form. It brings into focus the icon’s less researched, mass-produced media and applies the methods of art historical and bibliographic research to all media in question with equal scrutiny and attention. The dissertation provides a new way of looking at the storage, handling and display of icons in all their media. It categorizes the icon’s media into two groups: display media (tempera icons and loose prints) and storage/cache media (books and digital images). The display media invite veneration and thereby retain an “aura,” in the terminology of Walter Benjamin and David Morgan. Storage media, on the other hand, discourage veneration and, so, accrue no such aura. The study concludes that the loss of an object’s aura happens in unexpected aspects of remediation—in the binding, coding and, in a word, storing of information. The relationship that the study draws between the codex and hard drive has important implications for both book history and media studies, whereas its discussion of remediation, veneration and aura offer valuable contributions to the fields of iconology and iconography.

The large-scale field-systems, ubiquitous across upland and marginal parts of the Yorkshire Dales, are insecurely dated and poorly understood. Apart from some sporadic academic interest, the archaeology of this region has yet to receive the level of scholarly attention it deserves. The research presented here involved an intensive investigation of an area near Grassington, Upper Wharfedale, UK. Detailed field analysis revealed a section of one of these field-systems to be only a single element in a complex, multi-layered prehistoric landscape, which it is proposed may have roots as far back as the early Neolithic. Contextualisation of the survey area against palynological data, radiocarbon dates and comparative material moves the date of inception of the field-systems back to the middle Bronze Age, some 1000 years earlier than is currently assumed. The combination of empirical data and theoretical ideas has allowed a relative chronology to be determined in the survey area, together with the creation of a testable hypothesis surrounding the development of Upper Wharfedale and the wider Yorkshire Dales through prehistory. A sense of place and the veneration of natural places are key themes within this landscape and it was possible through these to draw out elements of prehistoric society and to show the evolution of ideas such as land tenure and monument significance. This dual empirical-theoretical approach is novel in upland landscape archaeology in the UK and is shown here to have significant merit.

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