Monastic Studies

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Das Noviziat markiert ein klassisches Feld monastischen Lebens und monastischer Geschichte. Es ist die zentrale Sozialisationsinstanz einer jeden religiösen Gemeinschaft, die den neu Eintretenden in den Status des Religiosen und die damit verbundenen Kompetenzen und Anforderungen `einlernt'. Um dieses Lernen zu ermöglichen, griff man seit dem 12. Jahrhundert verstärkt auf didaktischparänetische Literatur zurück. Einen Text aus diesem Bereich - De novitiis instruendis - hat die vorliegende Studie zum Gegenstand, und sie verfolgt dabei zwei Ziele: Zum einen wird der Text in einer vollständigen Edition zugänglich gemacht. Zum anderen soll anhand einer Analyse seiner Entstehungs- und Überlieferungsgeschichte versucht werden, Leitlinien für eine möglichst präzise und perspektivenreiche Deutung dieses und ähnlicher Texte zu entwerfen.

Taft R. F. The Great Entrance. A History of the Transfer of Gifts and other Preanaphoral Rites of the Liturgy of St. John Chrysostom. [A History of the Liturgy of St. John Chrysostom, vol. II]. Roma, 1975. (Orientalia Christiana Analecta; 200).

Contens
Table des matières, Inhalt, Table of Contents, pp. 8–10
Preface, pp. 18–20
SYNTHESIS TESTS
I.1.General problems
Bert Demyttenaere, The Claustralization of the World, s. 23–41
Marek Derwich, pp. 43–54, Résumé: La place du monachisme à la société médiévale et moderne, p. 53
Małgorzata Borkowska, pp. 55–63; Summary: Nuns as trouble shooters: Demands made to convents in XVII–XVIIIth century Poland, pp. 62–63
I.2.  Silesia and Poland
Jerzy Rajman, pp. 67–73; Summary: Medieval monasteries in Upper Silesia. The problem of environment and the range of social effect, pp. 72–73
Przemysław Wiszewski, pp. 75–90; Summary: The female benedictine abbey of the Holy Corps in Legnica in the Silesian society (1348–1538), p. 90
Aleksander Andrzejewski, Leszek Kajzer, Janusz Pietrzak,  pp. 91–103; Zusammenfassung: Das Konvers-haus in Rudy, pp. 100–101
Gabriela Wąs, pp. 105–126; Zusammenfassung: Franziskaner in der Gesellschaft Schlesiens im Mittelalter und Neuzeit, pp. 125–126
Zbigniew Zyglewski, pp. 127–142; Zusammenfassung: Klösterfoundation der Kronmachthaber in der Jagiellonnenzeit. Problemübersicht, pp. 141–142
Małgorzata Maciszewska, pp. 143–153; Résumé: La place des couvents de franciscains de l’observance à la société Polonaise, pp. 152–153
II. MEANS AND METHODS OF COMMUNICATION BETWEEN THE MONASTERY AND SOCIETY
II.1.  Liturgy and cult
Henryk Fros,, pp. 157–167, Résumé: Les moines-hagiographes et la première période de la christianisation de la Pologne (jusqu’à 1034), p. 167
Marian Kanior, pp. 169–180; Summary: The shrine of God's mother of consolation in Górka Duchowna (17th–19th centuries), pp. 179–180
Roman Stelmach,  pp. 181–189; Zusammenfassung: Die schlesischen Ablassurkunden bis Ende des XV. Jahrhunderts, p. 189
Jarosław Wenta, pp. 191–198; Zusammenfassung: Zisterzienserhistoriographie und Memoire am Beispiel Heinrichau, Leubus und Oliva, p. 198
Rościsław Żerelik, pp. 199–210; Zusammenfassung: Die Verstobenegemeinschaft im Licht der ältesten Eintraugungen im Nekrolog aus Heinrichau, p. 209–210
Maria Starnawska, pp. 211–219; Zusammenfassung: Das Nekrologum des schlesichen Kreuzherren mit dem Rotten Stern (die Handschrift der Universitätbibliothek in Breslau IV.Q.19A) als Quelle zur Erforschung des Milieus und der Kontakten des Ordens, p. 219
II.2. Cultural
Wojciech Mrozowicz, pp. 223–232; Zusammenfassung: Die Benediktinischen Bücher und Bibliotheken in der polnischen Gesellschaft in Mittelalter und Neuzeit. Beispiel Kleinpolens, p. 232
Ewa Zielińska, pp. 233–239; Résumé: Relations du monastère des chanoines réguliers de Kraśnik avec son entourage social dans la deuxième moitié du XVe et au cours du XVIe siècles, vues à travers sa bibliothèque, p. 239
Ivan Hlaváček, pp. 241–246; Zusammenfassung: Klöster und ihr Schwulwesen im Vorhussitischen Böhmen, p. 246
Anna Jaroszewska, pp. 247–256; Zusammenfassung: Die Förderung der Kunst der Breslauer Prämonstratenser im 16. und 17. Jahrhundert, pp. 255–256
3. Wizualne / Visual
Pavel R. Pokorný, pp. 259–264; Zusammenfassung: Die Klosterwappen in den böhmischen Ländern, pp. 263–264
Piotr Dymmel, pp. 265–290; Résumé: Le décor héraldique du XVe siècle dans la galerie du monastère de Łysa Góra. Reconstitution, genèse et programme héraldique, p. 282
Walentyna Węgrzyn-Klisowska, pp. 291–294; Zusammenfassung: Schauspiele und Passionenspiele in mittelalterischen schlesichen Klöstern, pp. 293–294
Zygmunt Świechowski, pp. 295–310; Résumé: La Genèse du dècor architectural dans l' architecture cistercienne de la Petite-Pologne, pp. 301–302
Krystyna Białoskórska, pp. 311–343; Résumé: Les monastères et le problème du développement des traditions et des milieux artistiques Polonais au XIIIe siècle, p. 332
III.  IN THE COUNTRY
Magdalena Żurek, pp. 347–354; Résumé: Le patronage de la famille de Mieszko III le Vieux sur l’abbaye bénédictine à Lubiń, p. 354
Wojciech Iwańczak,  pp. 355–362, Summary: Hroznata – noble, crusader, monastic founder, p. 362
Marie Bláhová, pp. 363–368; Zusammenfassung: Die Zisterzienser im Dienste der böhmischen Politik unter den letzten Přemysliden und bei der Thronbesteigung der Luxemburger, p. 368
Jerzy Augustyniak, pp. 369–387; Summary: Defensive functions of monasteries as exemplified by the cistercian abbey at Sulejów, p. 382
Antoni Barciak,  pp. 389–393, Zusammenfassung: Die Fürsten von Oberschlesien und das Zisterzienserkloster in Rudy (Rauden), p. 393
Stanisław A. Sroka, pp. 395–397; Zusammenfassung: Die Gönnerschaft der Teschiner Hedwig von Piast († 1521) über die Kartause zu Lapis Refugii im Spisz, p. 397
Jan Harasimowicz,  pp. 399–416; Zusammenfassung: Die Aufhebung der Klöster in der Neumark im 16. Jh., p. 406
IV. IN LOCAL COMMUNITY
IV.1.  Rural
Petr Sommer,  pp. 419–424; Zusammenfassung: Die benediktische Abtei in Sázava und ihr Laienhinterland, pp. 422–423
Krzysztof Kaczmarek, pp. 425–432; Zusammenfassung: Sind die Mönche aus dem Kloster Wieluń im Jahre 1309 wirklich von den Einwohnern von Mochy getötet worden?, pp. 431–432
Anna Pobóg-Lenartowicz, pp. 433–444; Zusammenfassung: Gesselschaftverhältnisse im Güter der Regulierten Chorherren (Augustiner) Abtei zur heilige Maria auf dem Sand in Breslau bis Ende des XV. Jhrs, p. 444
Marek Słoń,  pp. 445–450; Zusammenfassung: Die Leute von Rechnungsbüchern. Das Hospital zum Hl. Geist in Breslau im Spätmittelalter, pp. 449–450
IV.2.  City
Jan Pařez, pp. 453–461; Summary: Prague monasteries between middle and early modern ages their position and specificity in a town organism (Illustrated on Exemples of Premonstratensian Strahov and Augustinian-Hermit St. Catherine), p. 461
Krzysztof Guzikowski, pp. 463–470; Zusammenfassung: Die Stadt – ein Mitbewerber oder ein Verbündete der Zisterzienser? Am Beispiel der Abtei von Kolbatz (Kołbacz), p. 469
Krzysztof Bracha, pp. 471–481; Zusammenfassung: Errores des Augustiners-Eremiten Werners von Freidenberg im Lichte der Heidelberger Inquisition aus dem Jahre 1405, pp. 480–481
Jan Łosowski, pp. 483–493; Résumé: Les autorités et la chancellerie jésuites dans une petite ville au XVIIIe siècle. Exemple de Michów, pp. 492–493
V. VARIA
Andrzej Radzimiński, pp. 497–509; Zusammenfassung: Die Bemerkungen über die Beziehungen der Mönchklöster und Klöster der Regularkanoniker mit dein Domkapiteln in mittelalterischen Polen, pp. 508–509
Dariusz Karczewski, pp. 511–518; Zusammenfassung: Anstrengungen von den Präposituren aus Trzemeszno um den Abttitel, p. 518
Krzysztof Skupieński, pp. 519–526; Résumé: Les couvents, influencèrent-ils le développement du notariat public en Pologne avant le début du XVe siècle?, p. 526
Maurycy Lucjan Niedziela, pp. 527–538; Summary: The superiors of the dominican priory in Borek Stary; Their background, education, mentality, and social influence in 1668-1821, p. 538
Beata Kwiatkowska-Kopka, Waldemar Gliński, Janusz Firlet, pp., 539–545; Zusammenfassung: Die neuesten archäologischen Forschungen in der Zisterzienser-Abtei Jędrzejów, p. 541
SESSION CONCLUSION
Ivan Hlaváček, Krótkie zakończenie [Short ending], pp. 549–551
Spis uczestników [List of participants], pp. 553–556

Lectures CM407 - Christian Monasticism
Lecturer: Rev. Prof. Ugo-Maria Er. Dio
Blackfriars
The history of monasticism is one of the strangest problems in the history of the world.  For monasticism ranks among the most powerful influences which have shaped the destinies of Christendom and of civilisation; and the attempt to analyse it is more than usually difficult, because the good and the evil in it, are blended together almost inextricably.  To those who contemplate it from a distance, wrapped in a romantic haze of glory, it may appear a sublime and heroic effort after superhuman excellence.  To others, approaching it more closely and examining it more dispassionately, it seems essentially faulty in principle, though accidentally productive of good results at certain times and under certain conditions.  They regard the blemishes, which from the first marred the beauty of its heavenward aspirations, as well as the more glaring vices of its later phases, as inseparable from its very being.  To them it is not so much a thing excellent in itself, though sometimes perverted, as a radical mistake from the first, though provoked into existence by circumstances; not an aiming too high, but an aiming in the wrong direction.  By declaring “war against nature,” to use the phrase of one of its panegyrists, it is, in their eyes, virtually “fighting against God.”  In their judgment it degrades man into a machine.  In their estimation the monk shunning the conflict with the world is not simply deserting his post, but courting temptations of another kind quite as perilous to his well-being.  In brief, far from being an integral and essential part of Christianity, it is in their estimation a morbid excrescence. What proportion of truth is in each of these conflicting theories, a careful study of the facts, so far as they can be ascertained from history, may help to determine.

review of: Die Antoniter, die Chorherren vom Heiligen Grab in Jerusalem und die Hospitaler vom Heiligen Geist in der Schweiz, Redigirt von Elsanne Gilomen-Schenkel (Helvetia Sacra IV/4), Basel und Frankfurt am Mann, Helbing & Lichtenhahn, 1996, pp. 333

Parmi les sept péchés capitaux au Moyen Âge, l’acédie est considérée
traditionnellement comme l’ancêtre de la paresse, de la mélancolie ou de la dépression. Elle se signale par un manque de ferveur qui plonge le religieux dans un état spirituel de tristesse et de torpeur. La théologie morale du Moyen Âge a dressé un tableau clinique de l’acédie, sans toujours détailler les moyens concrets de lutter contre cette pathologie spirituelle. Le texte édité et présenté ici – l’Inflammatorium poenitentiæ – constitue à cet égard une notable exception. Cet exercice spirituel enrôle l’imagination pour concevoir un monde parfait, rutilant et plaisant propre à enflammer un désir vacillant de paradis. Comment situer cet usage spirituel de la fiction au sein de traditions théologiques et littéraires qui le rendent plus intelligibles ?

Recent studies have shown how cycles of illumination provide a "reading" or interpretation of the text; the present piece sets forth the hypothesis that the planner of Ars. 5218 (probably Pieratt dou Tielt) "read" the Queste del saint Graal in the context of church history and in the light of topics of current ecclesiastical debate.

With attention to selected terms: grace, obedience, works, dead, alive, raised, circumcision of Christ, faith, baptism, baptized, forgiven, sins, saved, new life, crucified with Christ. Nowhere does Paul, the “works” theologian, even hint that baptism is a work of personal merit that cannot save, even in writing Galatian Christians who are condemned for turning aside to a different gospel. This alone is evidence that for Paul, the grace of Christ includes baptism in water.

This study will continue to investigate the relations between monasteries and towns, by using an applied research approach, relevant for how monasteries influenced towns, and especially their population. The town in this case is Iaşi, one of the oldest urban settlements in Moldova, which had become the main seat of the country in the 16 th century. The monastery is St John Chrysostom (known until today as Zlataust), with an unclear origin and a tortuous evolution. Around 1800, the relations between the monastery and the town were fraught with tension, and this gives the researcher opportunity for a complex evaluation, with compelling social and economic insights. Based on donations made by the rulers, St. John Chrysostom monastery came to possess, in the 18 th century, a huge tract of land, which spanned the eastern and southern edges of the town of Iaşi. Discontent that they had to pay rent (bezmen) to the monks for the places they owned, the inhabitants of the Ttraşi and Broşteni neighbourhoods (mahala) brought the monastery to trial. The archives have preserved several documents related to this trial, which paint a miniature of the local universe, with inhabitants whose lives and pursuits were affected by the monastery's interests. These documents are also an important human inventory, completing the data in censuses of that specific period.

Du lendemain des guerres de Religion à la Révolution française, Menat, abbaye clunisienne depuis 1107, règne sur la vallée de la Sioule, au nord-ouest du diocèse de Clermont. Les religieux, propriétaires terriens, tissent des liens multiples et complexes avec leur entourage en levant des droits seigneuriaux, en fournissant du travail au petit peuple rural et en côtoyant quotidiennement les notaires, marchands et chirurgiens. Bien qu’ils ne participent qu’indirectement à l’encadrement des fidèles, les moines jouent un rôle moteur dans la vie religieuse grâce à la mise en place du clergé paroissial, à la pratique de la charité et de l’assistance et à leur rôle d’intercesseurs. Cette communauté monastique auvergnate constitue, jusqu’à sa suppression sous la Révolution, un rouage essentiel des structures économiques, sociales et religieuses d’un terroir français d’Ancien Régime.

From the end of the Wars of Religion to the French Revolution, Menat, a Clunisian abbey dating back to 1107, ruled over the Sioule valley, in the northwest region of the Clermont diocese. The monks were large landholders and developed a diversified and complex set of links with their neighbors ; they received seignorial rights, provided work to the rural poor, and were in daily contact with notaries public, merchants and surgeons. While they did not directly manage the religious life of the faithful, they did constitute a motive force in it through their setting up a parish clergy, providing alms and social services, and playing a role of intercessors. Down to the French Revolution, this monastic community of Auvergne constituted a key element of the economic, social and religious life of a local French territory under the Old Regime.

c) Le cronache di Santa Cecilia. Un monastero femminile a Roma in età moderna, (n. 5 of the book series “La memoria restituita – Fonti per la storia delle donne”), Rome: Viella 2009.

The book includes the transcription of the Chronicles of the Monastery of St. Cecilia in Trastevere in Rome by Alessia Lirosi (pages 91-310) but also a wide essay by Alessia Lirosi (pages 31-90) and a Foreword by Professor Elena Brambilla of Università Statale di Milano (pages 9-29).

The Northern German Lüneburger Klöster (or Heideklöster) are six interconnected women’s convents that were Benedictine and Cistercian communities up to the Reformation and then were transformed into Protestant monasteries for the daughters of the regional nobility. Until today, they exist as religious communities, now open to women from all strata of society.
In the late 15th century, the general monastic reform in Northwestern Germany engendered a religious culture of great intensity and artistic diversity in the six convents, which is documented in a rich spectrum of architectonic, artistic, textile, liturgical, literary, and musical sources. The unique density and homogeneity of these sources give testimony of a monastic form of life that was entirely rooted in the Bible, the liturgy, and Christian faith and translated this fundament into various forms of artistic expression. – With Passion Tide and Easter, this collection of essays focuses on the central aspect in the Christian faith and the church year. As a time of deepest suffering and greatest joy, Passion and Easter have left numerous traces in the Lüneburg convents. Experts from the fields of monastic history, liturgy, late medieval literature, visual arts, textile arts, and musicology present central sources from the late 15th century and put them into the context of a late medieval monastic life that built entirely on the fundament of liturgy and the Bible. At the same time, the Lüneburg convents are presented as a cultural space that offered women special opportunities for a translation of religious beliefs into artistic expression.
The book presents the proceedings of an interdisciplinary conference organized by Linda Maria Koldau at Kloster Ebstorf in March 2009.

Il saggio inaugura la nuova collana promossa dall'ISIME e dall'abbazia di Farfa con la pubblicazione anastatica della cosiddetta Constructio farfensis curata da Ugo Balzani, accompagnata da uno studio che, oltre a ripercorrere le varie tappe della storia del testo nelle sue intricate relazioni e dipendenze testuali e nei suoi percorsi editoriali, propone nuove considerazioni sui suoi rapporti con altri testi, sulle sue funzioni e sulla sua identità.

Klöster wirkten in die Welt. Der Band nimmt Phänomene in den Blick, in denen die Wirkmacht des klösterlichen Handelns zum Ausdruck kommt. Die Beiträge gehen der Frage nach, welche Möglichkeiten Nonnen und Mönche hatten, innovativ zu sein, und welche Grenzen ihnen hierbei gesetzt waren. Durch ihre Regeln und Verfahrensabläufe, durch spirituelle wie ökonomische Effizienz, aber auch durch die gestalterische Kraft des Einzelnen konnten sie nicht nur eine Potenz entwickeln, mit der sie die eigene Lebensform auf Dauer stellten, sondern sie waren ebenso in der Lage, innovatorisch über den eigenen Bereich hinaus zu wirken. Auf diese Weise waren Klöster und religiöse Orden über Jahrhunderte hinweg Wegbereiter gesellschaftlichen Wandels und vermochten es, das Leben in Europa und weit darüber hinaus nachhaltig zu prägen. Die vielfältigen klösterlichen Lebensformen erweisen sich ebenso als entscheidende Faktoren menschlicher Kultur wie als innovative Triebkräfte gesellschaftlicher Veränderungen.

- Klöster als Grundmodule menschlicher Kultur und innovative Triebkräfte gesellschaftlicher Veränderungen
- Welche Möglichkeiten hatten Mönche und Nonnen, innovativ zu wirken, und welche Grenzen waren Ihnen hierbei gesetzt?

Mit Beiträgen von Henryk Anzulewicz, Mirko Breitenstein, Julia Burkhardt, Michael Hänchen, Anette Kehnel, Martin Kintzinger, Volker Leppin, Gert Melville, Jens Röhrkasten, Regina Schiewer, Eva Schlotheuber, Jean-Claude Schmitt, Jörg Sonntag, Matthias M. Tischler, Stefan Weinfurter (+)

In studies dealing with aspects of Buddhist monasticism, within a wide range of historical settings, we encounter phrases such as “the common monastic curriculum.” But the notion of a curriculum itself in these settings is rarely subjected to genuine scrutiny. Consequently, native conceptions related to curricula, processes of curricula formation, and indeed the appropriateness of the term’s usage seem worthy of greater consideration. Particularly if we seek to understand evolution in the domain of organised monastic learning, greater clarity and consistency seems necessary with regard to the notion of a curriculum, especially because this might allow us to identify the points in history, within various contexts, where Buddhist monastic curricula can be said to have emerged, and what factors, in each case, led to their emergence. 

In addition to assessing Buddhist monastic relations with curricula in pre-modern settings more generally, this article specifically investigates the concept of curricula in terms of Tibetan medieval monastic learning. It deals briefly with how a tenfold classification associated with Sakya Pandita (1182-1251) relates to medieval monastic learning. But the majority of this article takes the form of a historical case study, investigating the events and circumstances surrounding what has been projected as a change in the medieval curriculum, manifesting in the introduction of a new scholastic title, known as the “ten-pillars,” in the final decades of the fourteenth century. The article aims, among other things, to bring the under-appreciated variety and complexity of this area to light, in order to better understand the organisation of learning in Buddhist monastic contexts during earlier centuries.

Over gebed in de monastieke context is veel gezegd en geschreven. Bidden is immers voor Benedictus en voor zijn leerlingen een centraal gegeven. Het lijkt voor hem echter ook vanzelfsprekend te zijn. De Regel voor monniken heeft geen apart hoofdstuk over dit onderwerp. Als hij spreekt over het doel van het monastieke leven, gaat het veel meer om 'het goede doen en het kwade vermijden'. In de proloog komt het bidden niet voor als aparte deugd, maar als de vanzelfsprekende context. Het wordt ook genoemd als één van de werktuigen om goed te handelen, in 4,56. Het gebed wordt verder aangehaald: bij het ontvangen van gasten (53, 4 en 7), bij de relatie met vijanden (4,72), bij de start van een religieus leven (Prol. 4), bij broeders die zich misdragen (28,4). Uit al deze voorbeelden blijkt dat het gebed als een krachtig middel werd beschouwd om Gods hulp in te roepen. Er is een apart hoofdstuk gewijd aan de eerbied bij het gebed, namelijk c. 20. Over het getijdengebed, en met name de ordening van het getijdengebed, gaan de hoofdstukken 8 tot en met 18. Dit is grotendeels een zakelijke opsomming van de verdeling van de psalmen over de verschillende officies. Hier en daar komt het begrip eerbied weer naar voren. C. 16 is de enige plaats waar het begrip lofprijzing enkele keren genoemd wordt als doel van het getijdengebed. Maar wat zijn de principes en uitgangspunten van Benedictus' visie op het gebed? We volgen hierin het mooie boek van Korneel Vermeiren, Bidden met Benedictus. Tot het gebed en de liturgie behoort volgens Benedictus zeker ook de geestelijke lezing, de lectio divina of in het algemeen het biddend luisteren naar een lezing. Omwille van de overzichtelijkheid moeten we dat echter buiten beschouwing laten. We moeten de Regel van Benedictus verstaan tegen de achtergrond van de woestijnvaders, van wie de ideeën en praktijken door Cassianus in het Westen bekend zijn gemaakt. Voor de woestijnvaders gold het evangelische ideaal van voortdurend gebed. Zij zaten in hun cel, deden hun handarbeid en baden daarbij voortdurend: psalmen en aanroepingen. Volgens Benedictus (RB 18,25) baden de woestijnvaders elke dag alle 150 psalmen. Zij wisselden dit af met smeking of stil gebed. Hun ideaal was het voordurend te bidden, door het uitspreken van teksten maar vooral door hun geest op God gericht te houden. De inhoud van hun gebed was zeker lofprijzing en dankzegging, maar vooral ook het belijden van eigen tekort en het bidden onder tranen vanwege de eigen zondigheid. Het ideaal van het voordurende gebed ontleenden zij aan teksten van het evangelie en van Paulus: 1 Tess 5,17: Bidt zonder ophouden; Ef 6,18: Bidt en smeekt in de Geest bij elke gelegenheid en op allerlei wijzen'. En vooral de evangelist van het gebed, Lucas: zie 18,1-8: 'Hij leerde hun dat ze steeds moesten bidden en niet versagen'; dit wordt geïllustreerd door de parabel van de weduwe en de onrechtvaardige rechter. Jezus heeft niet opgeroepen tot bepaalde gebedstijden (hoewel hij en zijn leerlingen wel op vaste uren naar de tempel gingen), maar tot voortdurend gebed. Hij had zelf ook een voortdurend contact met zijn Vader. De liefde voor God en de verbondenheid met God behoren tot de kern van de evangelische boodschap. 'God komt heel ons leven toe, heel onze dag en heel onze nacht en niet alleen enkele ogenbikken. God is ons al. En de enige eer die Hem past is het geven van alles, ook het geven van al onze tijd'(Vermeiren, 17).

Resumo: Este artigo objetiva apresentar discussões que marcaram a análise de duas Regras dos Pais produzidas na região da Provença no século V, consideradas fundamentais para a constituição da vida cenobítica em momento anterior à dispersão da Regra Beneditina (c. 534). Iniciaremos este artigo com a exposição da história e da constituição do modo de vida monástico cenobítico, tanto a Oriente quanto a Ocidente. Em seguida, exporemos o clássico debate entre Adalbert de Vogüé e Jean-Pierre Weiss acerca da datação das Regras para, em seguida, destacarmos aspectos estruturais de composição destes escritos, levando em consideração similaridades e discrepâncias em seus temas e abordagens, com o intuito de compreendermos como o cenobitismo tomou forma na Provença na Antiguidade Tardia. Abstract: This article aims to discuss the Rules of the Fathers, produced in Provence during the fifth and sixth centuries, considered fundamental for the development of the cenobitic way of monastic life, before the spread of the Benedict Rule (c. 534). This article starts by pointing out the history and the tradition of the cenobitic way of life. Secondly, it presents a classic dispute conducted by Adalbert de Vogüé and Jean-Pierre Weiss in order to establish the date of the composition of the Rules of the Fathers. We will also try to depict the form or the structures of both documents taking into consideration their similarities and possible differences in themes and approaches in order to understand how monastic way of life took place in Provence in Late Antiquity.

Conrad Rudolph
"'In Its Extraordinary Arrangement': Hugh of Saint Victor, the History of Salvation, and the World Map of The Mystic Ark," Victorine Restoration: Essays on Hugh of St Victor, Richard of St Victor, and Thomas Gallus, ed. Robert J. Porwoll and David Allison Orsbon (Brepols, Turnhout, 2021; completed and in press since 2014) 123-146.

Hugh of Saint Victor's Mystic Ark is a Latin manuscript that gives general instructions on how to make an image of all time, all space, all matter, all human history, and all spiritual striving.  This image was meant to be repeated again and again in order to serve as the subject of a months-long course that presented a middle-ground worldview in the face of perceived threats from the new, neo-platonically based critical learning of School (University) culture at an important time in the history of Western intellectual development (original image and course 1125-1130, Paris).  In this study, I expand upon the discussion from my book, The Mystic Ark, of one of the most prominent and crucial components of The Mystic Ark: the world or world map.
This map is perhaps the earliest significant example of a map with Jerusalem at its center, it has the earliest executed oval earth of which I'm aware, and it incorporates the earliest Last Judgment that is part of a map.  But its real interest lies in the way in which the actual specifics of the map are engaged with the Ark of the Flood that forms the core of this image, in a way, even activated by the Ark, resulting in a cartographical image of previously unrivalled conception.
Among other things, The Mystic Ark presents an elaborate visual summary of the entire history of salvation from the beginning until the end of time, an image that is nothing less than a visual capsulization of Hugh's most original theological theory as expressed in his great written systematic theology, De sacramentis: the works of creation and the works of restoration.  The works of creation consist of the world with all its "elements" as manifested during the six days of creation that culminated in the Fall of Adam and Eve--that is, the alienation of humankind from its creator.  The works of restoration comprise the Incarnation of the Word (that is, Christ) with all its "sacraments" as manifested during the six ages of the history of salvation (the six ages that constitute human history from Adam to the end of time)--works that will restore humankind to its creator.  Central to this world-view as put forth in the image of The Mystic Ark is the depiction of the earth as the stage for the history of salvation, with the Ark proper acting as an image of both the Church throughout time and of the progression of time itself (as specifically stated in the text of The Mystic Ark), and with the focal point of all this being Christ as the Lamb of God in the central cubit of the Ark proper.  It is the fundamental pervasion of this dynamic of the history of salvation throughout the image of The Mystic Ark--the map, the Ark, the cosmos, the figure of Christ--that makes its map so different from other contemporary maps, which may, in a less concerted way, also refer to the history of salvation.
Other themes that are taken up are the "extraordinary arrangement" of the Ark--to quote a contemporary witness--as manifested in Hugh's theory of an east-west spatial-temporal progression of events throughout history (translatio spiritualitatis and, to a lesser extent, translatio imperii);  the manner in which the actual specifics of the map of The Mystic Ark are engaged with the Ark proper--in a way, even activated by the Ark proper; and Hugh's desire "to show not things and not the images of things, but rather their significations--not those that the things themselves signify, but those that are signified," or, put another way, his desire to show not Egypt or the geographical depiction of Egypt, but rather "ignorance," which is what the word "Egypt" was thought to mean etymologically and so exegetically.  That is, he wanted to show not the geographical reality, but the spiritual reality.
In the end, the map of The Mystic Ark is nothing less than the centerpiece of a fully articulated world-view directly aimed at (and appropriating) the more prestigious (and secular) neoplatonic thought of the time, a newly perceived threat that was arising out of the same School culture in which and for which The Mystic Ark was created, and from whose standard academic imagery it borrows.