Suchergebnisse

This is the first of two volumes, now covering the heads of religious houses in England and Wales from the tenth-century reform to the death of Edward III, 940–1377. This first volume, by the great master of monastic history, Dom David Knowles, aided by Christopher Brooke and Vera London, was published first in 1972 and was quickly recognised as a major work of reference, noted for its mastery of accurate detail. It has now been brought up to date with substantial addenda and corrigenda by Christopher Brooke. The 1972 volume covers the period 940–1216, and comprises fully documented, critical lists of monastic superiors, with succinct biographical details. It is an essential foundation for all prosopographical study of the religious history of the period; and the precise chronology that it underpins is invaluable for dating innumerable undated documents. As such, the book is a fundamental tool of medieval research.

This paper explores violence against religious houses as an indicator of the limits of political negotiation and consensus building in early medieval polities. It analyses records of attacks against religious houses and clerics from León (NW Iberia) that escape traditional interpreta- tions of violence as a tool in the negotiation of social relations, and construes the events as an ex- pression of local social cleavages. In so doing, it provides a guideline for probing similar records in ways that might illuminate aspects of social relations and dynamics otherwise obscured by the dominant themes of the documentary sources from this period. ; This paper explores violence against religious houses as an indicator of the limits of political negotiation and consensus building in early medieval polities. It analyses records of attacks against religious houses and clerics from León (NW Iberia) that escape traditional interpreta- tions of violence as a tool in the negotiation of social relations, and construes the events as an ex- pression of local social cleavages. In so doing, it provides a guideline for probing similar records in ways that might illuminate aspects of social relations and dynamics otherwise obscured by the dominant themes of the documentary sources from this period.

This paper explores violence against religious houses as an indicator of the limits of political negotiation and consensus building in early medieval polities. It analyses records of attacks against religious houses and clerics from León (NW Iberia) that escape traditional interpreta- tions of violence as a tool in the negotiation of social relations, and construes the events as an ex- pression of local social cleavages. In so doing, it provides a guideline for probing similar records in ways that might illuminate aspects of social relations and dynamics otherwise obscured by the dominant themes of the documentary sources from this period.

This paper explores violence against religious houses as an indicator of the limits of political negotiation and consensus building in early medieval polities. It analyses records of attacks against religious houses and clerics from León (NW Iberia) that escape traditional interpretations of violence as a tool in the negotiation of social relations, and construes the events as an expression of local social cleavages. In so doing, it provides a guideline for probing similar records in ways that might illuminate aspects of social relations and dynamics otherwise obscured by the dominant themes of the documentary sources from this period. ; This work has been supported by a Marie Skłodowska-Curie Action, Grant Agreement n. 793095 (CLAIMS). The author is also a member of the research group Grupo de Investigación en Arqueología Medieval, Patrimonialización y Paisajes Culturales / Erdi Aroko Arkeologia, Ondaregintza eta Kultur Paisaiak Ikerketa Taldea, código IT1193-19, and of the research project FEDE, funded by the Ministry of Economy (Spain), Ref. HAR2016-76094C4-3-R. ; Peer reviewed

"The relational complexity of urban and rural landscapes in space and in time.

The development of historical geographical information systems (HGIS) and other methods from the digital humanities have revolutionised historical research on cultural landscapes. Additionally, the opening up of increasingly diverse collections of source material, often incomplete and difficult to interpret, has led to methodologically innovative experiments. One of today's major challenges, however, concerns the concepts and tools to be deployed for mapping processes of transformation—that is, interpreting and imagining the relational complexity of urban and rural landscapes, both in space and in time, at micro- and macro-scale.

Mapping Landscapes in Transformation gathers experts from different disciplines, active in the fields of historical geography, urban and landscape history, archaeology and heritage conservation. They are specialised in a wide variety of space-time contexts, including regions within Europe, Asia, and the Americas, and periods from antiquity to the 21st century."

The religious houses of the Hospitallers in Mecklenburg in their conflict with the Dukes of Mecklenburg in the 16th centuryDuring the Reformation the Hospitaller's Bailiwick Saxony-Marchia-Wendland-Pomerania survived by the conversion of their knights to Protestantism. However, this does not apply for Mecklenburg. There the commanderies Kraak (1533), Mirow (1541) and Nemerow (1552) de facto went over in Lordly estate, where the houses more or less forcibly were taken by representatives of the Dukes of Mecklenburg. This de facto secularization stood at the end of a decising phase of a conflict between Knights and Dukes that began in the late 15th century, in which the Dukes were victorious. This conflict, which essentially was a process of land occupation by the Mecklenburg Dukes, its impressing escalation levels and strategies are the main matters of this contribution. A strong encouriging factor of this development on pages of the Hospitallers was an erosion process of convents which could be observed since the 15th century. It caused even before the Reformation, that the commanderies, apart from their incumbent commanders and priors, in the 16th century had no more friars in Mecklenburg and degenerated to manorial farms, which, aside from its revenues which were dissipated to the Knights Hospitallers, could not substantially be distinguished from public domains. For the Dukes, who considered the commanderies no longer as centers of spiritual life, too, their takeover and transformation into real domains of their states were facilitated, because due to lack of convents they much more radically could proceed, because they needn't to take any consideration on existing friars and monasterial communities that they had to practise in secularizations of monasteries and foundations of other orders. ; During the Reformation the Hospitaller's Bailiwick Saxony-Marchia-Wendland-Pomerania survived by the conversion of their knights to Protestantism. However, this does not apply for Mecklenburg. There the commanderies Kraak (1533), Mirow (1541) and Nemerow (1552) de facto went over in Lordly estate, where the houses more or less forcibly were taken by representatives of the Dukes of Mecklenburg. This de facto secularization stood at the end of a decising phase of a conflict between Knights and Dukes that began in the late 15th century, in which the Dukes were victorious. This conflict, which essentially was a process of land occupation by the Mecklenburg Dukes, its impressing escalation levels and strategies are the main matters of this contribution. A strong encouriging factor of this development on pages of the Hospitallers was an erosion process of convents which could be observed since the 15th century. It caused even before the Reformation, that the commanderies, apart from their incumbent commanders and priors, in the 16th century had no more friars in Mecklenburg and degenerated to manorial farms, which, aside from its revenues which were dissipated to the Knights Hospitallers, could not substantially be distinguished from public domains. For the Dukes, who considered the commanderies no longer as centers of spiritual life, too, their takeover and transformation into real domains of their states were facilitated, because due to lack of convents they much more radically could proceed, because they needn't to take any consideration on existing friars and monasterial communities that they had to practise in secularizations of monasteries and foundations of other orders. ; The religious houses of the Hospitallers in Mecklenburg in their conflict with the Dukes of Mecklenburg in the 16th centuryDuring the Reformation the Hospitaller's Bailiwick Saxony-Marchia-Wendland-Pomerania survived by the conversion of their knights to Protestantism. However, this does not apply for Mecklenburg. There the commanderies Kraak (1533), Mirow (1541) and Nemerow (1552) de facto went over in Lordly estate, where the houses more or less forcibly were taken by representatives of the Dukes of Mecklenburg. This de facto secularization stood at the end of a decising phase of a conflict between Knights and Dukes that began in the late 15th century, in which the Dukes were victorious. This conflict, which essentially was a process of land occupation by the Mecklenburg Dukes, its impressing escalation levels and strategies are the main matters of this contribution. A strong encouriging factor of this development on pages of the Hospitallers was an erosion process of convents which could be observed since the 15th century. It caused even before the Reformation, that the commanderies, apart from their incumbent commanders and priors, in the 16th century had no more friars in Mecklenburg and degenerated to manorial farms, which, aside from its revenues which were dissipated to the Knights Hospitallers, could not substantially be distinguished from public domains. For the Dukes, who considered the commanderies no longer as centers of spiritual life, too, their takeover and transformation into real domains of their states were facilitated, because due to lack of convents they much more radically could proceed, because they needn't to take any consideration on existing friars and monasterial communities that they had to practise in secularizations of monasteries and foundations of other orders.

The religious houses of the Hospitallers in Mecklenburg in their conflict with the Dukes of Mecklenburg in the 16th centuryDuring the Reformation the Hospitaller's Bailiwick Saxony-Marchia-Wendland-Pomerania survived by the conversion of their knights to Protestantism. However, this does not apply for Mecklenburg. There the commanderies Kraak (1533), Mirow (1541) and Nemerow (1552) de facto went over in Lordly estate, where the houses more or less forcibly were taken by representatives of the Dukes of Mecklenburg. This de facto secularization stood at the end of a decising phase of a conflict between Knights and Dukes that began in the late 15th century, in which the Dukes were victorious. This conflict, which essentially was a process of land occupation by the Mecklenburg Dukes, its impressing escalation levels and strategies are the main matters of this contribution. A strong encouriging factor of this development on pages of the Hospitallers was an erosion process of convents which could be observed since the 15th century. It caused even before the Reformation, that the commanderies, apart from their incumbent commanders and priors, in the 16th century had no more friars in Mecklenburg and degenerated to manorial farms, which, aside from its revenues which were dissipated to the Knights Hospitallers, could not substantially be distinguished from public domains. For the Dukes, who considered the commanderies no longer as centers of spiritual life, too, their takeover and transformation into real domains of their states were facilitated, because due to lack of convents they much more radically could proceed, because they needn't to take any consideration on existing friars and monasterial communities that they had to practise in secularizations of monasteries and foundations of other orders. ; During the Reformation the Hospitaller's Bailiwick Saxony-Marchia-Wendland-Pomerania survived by the conversion of their knights to Protestantism. However, this does not apply for Mecklenburg. There the commanderies Kraak (1533), Mirow (1541) and Nemerow (1552) de facto went over in Lordly estate, where the houses more or less forcibly were taken by representatives of the Dukes of Mecklenburg. This de facto secularization stood at the end of a decising phase of a conflict between Knights and Dukes that began in the late 15th century, in which the Dukes were victorious. This conflict, which essentially was a process of land occupation by the Mecklenburg Dukes, its impressing escalation levels and strategies are the main matters of this contribution. A strong encouriging factor of this development on pages of the Hospitallers was an erosion process of convents which could be observed since the 15th century. It caused even before the Reformation, that the commanderies, apart from their incumbent commanders and priors, in the 16th century had no more friars in Mecklenburg and degenerated to manorial farms, which, aside from its revenues which were dissipated to the Knights Hospitallers, could not substantially be distinguished from public domains. For the Dukes, who considered the commanderies no longer as centers of spiritual life, too, their takeover and transformation into real domains of their states were facilitated, because due to lack of convents they much more radically could proceed, because they needn't to take any consideration on existing friars and monasterial communities that they had to practise in secularizations of monasteries and foundations of other orders. ; The religious houses of the Hospitallers in Mecklenburg in their conflict with the Dukes of Mecklenburg in the 16th centuryDuring the Reformation the Hospitaller's Bailiwick Saxony-Marchia-Wendland-Pomerania survived by the conversion of their knights to Protestantism. However, this does not apply for Mecklenburg. There the commanderies Kraak (1533), Mirow (1541) and Nemerow (1552) de facto went over in Lordly estate, where the houses more or less forcibly were taken by representatives of the Dukes of Mecklenburg. This de facto secularization stood at the end of a decising phase of a conflict between Knights and Dukes that began in the late 15th century, in which the Dukes were victorious. This conflict, which essentially was a process of land occupation by the Mecklenburg Dukes, its impressing escalation levels and strategies are the main matters of this contribution. A strong encouriging factor of this development on pages of the Hospitallers was an erosion process of convents which could be observed since the 15th century. It caused even before the Reformation, that the commanderies, apart from their incumbent commanders and priors, in the 16th century had no more friars in Mecklenburg and degenerated to manorial farms, which, aside from its revenues which were dissipated to the Knights Hospitallers, could not substantially be distinguished from public domains. For the Dukes, who considered the commanderies no longer as centers of spiritual life, too, their takeover and transformation into real domains of their states were facilitated, because due to lack of convents they much more radically could proceed, because they needn't to take any consideration on existing friars and monasterial communities that they had to practise in secularizations of monasteries and foundations of other orders.

Preprint version of: Almeida Marado, C. (2015). Sharing the City: The Establishment of Mendicant Houses in Medieval Portuguese Towns. Journal of Medieval Monastic Studies, 4, 47–76. https://doi.org/10.1484/J.JMMS.5.109881 ; In Portugal, as in the rest of Europe, the mendicants settled in almost all cities and towns from the beginning of the 13th century. Their buildings marked the urban landscape and contributed to the development of the urban centres. This article explores the process by means of which the friars settled in the cities and the factors that determined their choice of site, with attention to the spatial, economic, political and social characteristics of the mendicant establishments in the largest Portuguese cities between the 13th and 15th centuries. It aims to demonstrate that competition between the different mendicant communities for preaching space was a crucial factor in the definition of the site where each religious building was to be built. Although the article focuses essentially on the Portuguese case, it also draws comparisons with other European contexts, thereby affirming the transnational character of the religious orders, particularly evident in the way these communities marked medieval European cities in different contexts.

The Chinese government has implemented legislative sanctions to regulate religious activity by requiring all collective religious activities to be conducted at registered venues. This paper studies the "non-registered" Protestant house churches with reference to their historical roots and current sociopolitical context. The case study of a house church in Guangzhou identifies the facilitating and constraining factors in terms of its leadership, organisation, resources, recruitment strategies, negotiation strategies and future prospects. As a non-compromising but non-confronting religious movement, the church has enjoyed a high degree of autonomy and ample room for expansion, though it is under close surveillance by local authorities and without legal status.

And God made the two great lights.... The two lights ascended together with the same dignity. The moon, however, was not at ease with the sun and in fact each felt mortified by the other. The moon said, "Where dost thou pasture?" (SS1, 7). The sun said, "Where dost thou make thy flock to rest at noon? How can a little candle shine at midday?" God thereupon said to her, "Go and diminish thyself." She felt humiliated and said, "Why should I be as one that veileth herself?" God then said, "Go thy way forth in the footsteps of the flock." Thereupon she diminished herself so as to be head of the lower ranks. From that time she has had no light of her own, but derives her light from the sun. (The Zohar, 1978, pp. 84, 85)