The Monastic Laboratory: Perspectives of Research in Late Antique and Early Medieval Monasticism

Diem, Albrecht; Rapp, Claudia

doi:10.1017/9781107323742.002

Cited by 4 publications

(3 citation statements)

References 270 publications

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“…Tüm bu toplulukları ve örgütleri "manastırlar" olarak adlandırmak ve onları "manastır hayatı" çatısı altında toplamak yanıltıcı olabilir ve çeşitliliklerinin hakkını vermeyebilir. Bundan ötürü Diem ile Rapp, çoğul kipte "manastır hayatları" deyimini kullanmanın daha doğru olacağına dikkat çekmektedirler (Diem & Rapp, 2020).…”

Section: |unclassified

Di̇n Adina Dünyadan Vazgeçmek: Orta Çağ Fransa’sinda Reclus(e) Olgusu

ADIBELLİ¹

2022

Erciyes Akademi

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Hristiyanlığın erken dönemlerinde ortaya çıkan münzevilik anlayışı ilerleyen safhada komünal bir tecrübeye dönüşmüştür. Kendilerini dünyadan tecrit ederek bütün zamanlarını ibadet ve tefekkürle geçirerek Tanrı’ya yaklaşmaya çalışan keşişlerin bu tecrübesini laik kesimden insanlar da yaşamak istemişlerdir. Bu çalışmada Fransa örneğinden hareketle Avrupa’nın her tarafına yayılmış olan reclus(e) olgusunun bazı temel özellikleri üzerinde durulmaya çalışılmıştır. Öncelikle bireysel bir tecrübe olup daha sonra kolektifleşen münzevilik tecrübesi, keşişlerin imtiyazındayken 11. yüzyıldan itibaren laik kesimden çok sayıda kadın ve erkeğin erişimine açılarak adeta demokratikleşmiştir. Halkın desteğiyle ayakta kalan inzivahaneler belediyelerin uhdesine geçtikçe reclus(e) olgusu bireysel bir tecrübeden kamusal maslahata katkıda bulunan bir kuruma dönüşmüştür. Belediye reclus(e)lerinin temel görevleri arasında “bütün Hristiyanlar” ve “şehir sakinleri” için dua etmeliydi. Sonuç itibariyle reclus(e) olgusunun temelinde insanın Tanrı’ya yaklaşmakla bir dönüşüm geçirdiği ve imtiyazlı konuma geldiği düşüncesi yer almaktadır. Mistik düşüncenin özünde yer alan Tanrı ile aşka dayalı özel ilişkisi sayesinde münzevi kendi nihai kurtuluşunu hedeflerken ona destek olan kişi ve kuruluşlar da onun tavassutuyla hem kendi kurtuluşlarını hem de toplumun selametini temin etmeyi amaçlamışlardır.

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Section: |unclassified

Di̇n Adina Dünyadan Vazgeçmek: Orta Çağ Fransa’sinda Reclus(e) Olgusu

ADIBELLİ¹

2022

Erciyes Akademi

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“…The primary sources-the customary formed in a particular foundation, the associated liturgical reference points (calendar, breviary) and the superiors' constitutions that guided the governance of the house more directly than either the rule or the canons-are not well preserved for most regions of northern Europe, especially for the period after 1200. Recent research in monastic studies has heightened the critical awareness of the diversity in monastic practice, as much in observance as in the domestic dimensions of the conventual routine; it has also highlighted the limitations of successive movements for reform (Diem 2020;Diem and Rapp 2019). The Benedictine tradition of medieval monastic life was subject to more frequent measures of reorganisation by a central authority-episcopal, papal and royal-than any others before the Reformation, but by and large, it proved resistant to them all (Clark 2011, pp.…”

Section: Introductionmentioning

confidence: 99%

The Benedictine Culture of Medieval Iceland

Clark

2023

Religions

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The monastic tradition of St Benedict of Nursia inspired and influenced Iceland’s medieval monasteries. Four communities, two each of men and women, which were identified in contemporary records as ‘under the rule of Saint Benedict’, endured for four hundred years, until the Protestant suppressions of the mid-sixteenth century. The monasteries of men emerged as Iceland’s most important centres of literary production; each of the churches was the focus of public worship and popular cults, and at times in their history, they may also have maintained the largest monastic populations seen in the island. With no visible trace of their physical environment, material evidence only now being revealed in excavations and very few documentary records describing their form of Benedictinism, their observant customs and broader Benedictine culture remain elusive. Drawing on the inventories (máldagar) of their property made at intervals between the thirteenth and sixteenth centuries, together with the representation of their regular life in contemporary biskupa sögur, this paper reveals a monastic practice that did diverge from that of Benedictines elsewhere in northern Europe but that nonetheless expressed a powerful attachment to some of the principal ideals of the Benedictine Rule: abbacy, conventual fraternity and the interplay of contemplative and active occupation. Above all, these communities appear to have propagated a cult interest in the figure of Benedict himself, placing him at the centre of their worship life long after Benedictines elsewhere in Europe had allowed him to be eclipsed by national and regional cults of more recent creation.

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“…He-an experienced ascetic himself-had been encouraged by a member of the Eastern Roman court to document these relatively new, fast-spreading religious practices (Minets, 2017;Rapp, 2014). Palladius' comprehensive work helps us to understand the prevailing fascination with asceticism, the thriving monastic movement, and their rapid development in the 4th and 5th centuries (Diem and Rapp, 2020;Vanderputten, 2020: 5-23;Rubenson, 2007).…”

Section: Introductionmentioning

confidence: 99%

Brain Disease or Emotional Distress? Modern Psychology, Ancient Asceticism, and the Hermenutics of DSM-5

Huijbregts

Wieser

2022

Open Library of Humanities

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In this article, we address expressions of sadness, grief and social alienation from two different perspectives and on an interdisciplinary level. The various forms of perceiving these experiences and the method for classifying emotions (particularly emotional distress) in modern psychiatry represent the starting point for comparison. Special attention will be paid to the current method of classification in psychiatry―the DSM 5. This framework will be juxtaposed with a historical methodology, which will be applied to examine late antique narrative descriptions of sickness and alienating behaviour in a religious context. Combining modern psychological and historical approaches will shed light on how different cultural and historical discourses have shaped the perception and interpretation of sadness and grief down through the ages, and lead to these emotions being characterized in various ways ranging from depression to a clear sign of sanctity. Additionally, working on the intersection of religion and medicine, this article will, on the one hand, further psychologists’ understanding of how religious ideas shaped individual behaviour and vice versa in past societies, and, on the other hand, inform historians more about modern classification methods in psychiatry and how these might have influenced the way of looking at certain behaviour.

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The Monastic Laboratory: Perspectives of Research in Late Antique and Early Medieval Monasticism

Cited by 4 publications

References 270 publications

Di̇n Adina Dünyadan Vazgeçmek: Orta Çağ Fransa’sinda Reclus(e) Olgusu

Di̇n Adina Dünyadan Vazgeçmek: Orta Çağ Fransa’sinda Reclus(e) Olgusu

The Benedictine Culture of Medieval Iceland

Brain Disease or Emotional Distress? Modern Psychology, Ancient Asceticism, and the Hermenutics of DSM-5

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