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Producción Científica, The monastery of San Salvador de Oña was reformed by the priors of the monastery of San Benito de Valladolid between 1450 and 1456. The majority of the monks of Oña opposed this reform, which led to their being replaced by monks from Valladolid. In addition, the payment of papal taxes, lawsuits and building projects generated a substantial debt, which was repaid through the sale of the church’s silver ornaments and altarpieces, and as a result the monks who were expelled from Oña accused the reformers of theft. The priors of San Benito and its monks defended their actions in two texts: a document acknowledging the debt and explaining its origin, and a chronicle of the reform undertaken by the priors of San Benito which minimised their responsibility for the monastery’s mismanagement. Thus, the financial accountancy of the reform was combined with a literary commemoration of this undertaking., This article was produced as part of the research projects “El ejercicio del poder: espacios, agentes y escrituras (siglos XI-XV)” (reference HAR2017-84718-P) and “Los monasterios de la Corona de Castilla en la Baja Edad Media: actitudes y reacciones en un tiempo de problemas y cambios” (reference PID2021-124066NB-I00), financed by the Spanish Government’s Ministerio de Ciencia e Innovación, Agencia Estatal de Investigación and FEDER, European Union MCIN/AEI/10.13039/501100011033/FEDER, UE

The moral and physical enclosure of monks and nuns is central to the founding documents of Western monasticism. But even there it encountered the need for monasteries to interact with their societies, through recruits, hospitality, and the monastic economy. The increasing intensity of this tension is traced through key reforming texts, until later English visitations open up religious houses to closer scrutiny, ironically aided by inmates’ quandary over whether to conceal or reveal their secrets., Benjamin Thompson, ‘The Monastic Enclosure’, in Openness in Medieval Europe, ed. by Manuele Gragnolati and Almut Suerbaum, Cultural Inquiry, 23 (Berlin: ICI Berlin Press, 2022), pp. 249-69

The moral and physical enclosure of monks and nuns is central to the founding documents of Western monasticism. But even there it encountered the need for monasteries to interact with their societies, through recruits, hospitality, and the monastic economy. The increasing intensity of this tension is traced through key reforming texts, until later English visitations open up religious houses to closer scrutiny, ironically aided by inmates’ quandary over whether to conceal or reveal their secrets., Benjamin Thompson, ‘The Monastic Enclosure’, in Openness in Medieval Europe, ed. by Manuele Gragnolati and Almut Suerbaum, Cultural Inquiry, 23 (Berlin: ICI Berlin Press, 2022), pp. 249-69

The moral and physical enclosure of monks and nuns is central to the founding documents of Western monasticism. But even there it encountered the need for monasteries to interact with their societies, through recruits, hospitality, and the monastic economy. The increasing intensity of this tension is traced through key reforming texts, until later English visitations open up religious houses to closer scrutiny, ironically aided by inmates’ quandary over whether to conceal or reveal their secrets., Benjamin Thompson, ‘The Monastic Enclosure’, in Openness in Medieval Europe, ed. by Manuele Gragnolati and Almut Suerbaum, Cultural Inquiry, 23 (Berlin: ICI Berlin Press, 2022), pp. 249-69

La cappella degli Angeli in Santa Scolastica a Subiaco costituisce una testimonianza artistica assai significativa, sia per la presenza del ciclo dipinto a tema angelico, un tema iconografico raro nel contesto peninsulare di quegli anni, sia per il carattere del luogo, che ingloba una grotta alla base della fabbrica abbaziale. L'importanza dell'oratorio è legata però soprattutto alla figura del committente, il vescovo di Mallorca Lluís de Prades, che si rifugiò a Subiaco nel terzo decennio del Quattrocento, dopo aver abbandonato la fazione avignonese dello scisma, e che qui fu sepolto dopo la morte a Roma nel 1429. Studi recenti hanno già proposto significativi collegamenti tra la cappella sublacense e il mondo aragonese, ma in questa sede un rinnovato sguardo alla figura del prelato e al suo retaggio culturale rende possibile comprendere la natura di questo luogo e il significato delle pitture. Il presente studio, dunque, si concentrerà dapprima sulla vicenda biografica del vescovo tra Spagna e Italia, quindi sulla ricostruzione del tessuto delle sue relazioni politiche e culturali. Si passerà quindi ad analizzare la peculiare architettura della cappella e il ciclo dipinto dal punto di vista formale e soprattutto iconografico, e si presenteranno alcune ipotesi di lettura dei dipinti, e del luogo che li accoglie, in relazione alla figura del loro committente., The Chapel of the Angels at the monastery of Santa Scolastica in Subiaco is an important artistic legacy, both for the presence of a pictorial cycle dedicated to the angels - a rare iconographic subject in the context of the period - and for the nature of its location, in a cave at the base of the monastic complex. The importance of the chapel is further enhanced by the figure of its patron, the bishop of Mallorca Llu s de Prades, who took refuge in Subiaco in the third decade of the fifteenth century, after abandoning the Avignonese faction of the Great Schism, and who was buried here after his death in Rome in 1429. Recent studies have already provided significant insight into links between the chapel and the Aragonese context of the time; this analysis of the historical figure of the prelate and his cultural background throws light on the nature of the site and the meaning of its decorations. The article analyses the life of the bishop in Spain and Italy, using documents found recently in the monastic archive of Subiaco, and his network of political and cultural relationships. It then analyses the architecture of the chapel and its paintings, from both a formal and iconographic point of view, and offers some hypotheses on the meaning of the cycle in relation to the themes that marked Llu s de Prades' life and worship.

This article examines the failed reform of the abbey of Grestain by Arnulf, bishop of Lisieux (r. 1141–81). Faced with a disobedient abbot, in whose absence the monks had resorted to violence and murder, Arnulf saw an opportunity to stamp his authority on his diocese by turning the monastery into a house of canons regular. Arnulf’s policies were shaped by the example of his older brother John, bishop of Sées (r. 1124–44), and his uncle and predecessor in his own bishopric John of Lisieux (r. 1107–41), as well as his mentor Geoffrey of Lèves, bishop of Chartres (r. 1116–49). A close reading of Arnulf’s letters demonstrates that Arnulf's conception of religious leadership and his representation of the crisis at Grestain were formed not only by familial networks, but also by the wider social and educational ideals of the eleventh and twelfth centuries filtered through the Victorines.

This article examines the failed reform of the abbey of Grestain by Arnulf, bishop of Lisieux (r. 1141–81). Faced with a disobedient abbot, in whose absence the monks had resorted to violence and murder, Arnulf saw an opportunity to stamp his authority on his diocese by turning the monastery into a house of canons regular. Arnulf’s policies were shaped by the example of his older brother John, bishop of Sées (r. 1124–44), and his uncle and predecessor in his own bishopric John of Lisieux (r. 1107–41), as well as his mentor Geoffrey of Lèves, bishop of Chartres (r. 1116–49). A close reading of Arnulf’s letters demonstrates that Arnulf's conception of religious leadership and his representation of the crisis at Grestain were formed not only by familial networks, but also by the wider social and educational ideals of the eleventh and twelfth centuries filtered through the Victorines.

This article examines the failed reform of the abbey of Grestain by Arnulf, bishop of Lisieux (r. 1141–81). Faced with a disobedient abbot, in whose absence the monks had resorted to violence and murder, Arnulf saw an opportunity to stamp his authority on his diocese by turning the monastery into a house of canons regular. Arnulf’s policies were shaped by the example of his older brother John, bishop of Sées (r. 1124–44), and his uncle and predecessor in his own bishopric John of Lisieux (r. 1107–41), as well as his mentor Geoffrey of Lèves, bishop of Chartres (r. 1116–49). A close reading of Arnulf’s letters demonstrates that Arnulf's conception of religious leadership and his representation of the crisis at Grestain were formed not only by familial networks, but also by the wider social and educational ideals of the eleventh and twelfth centuries filtered through the Victorines.

This article examines the failed reform of the abbey of Grestain by Arnulf, bishop of Lisieux (r. 1141–81). Faced with a disobedient abbot, in whose absence the monks had resorted to violence and murder, Arnulf saw an opportunity to stamp his authority on his diocese by turning the monastery into a house of canons regular. Arnulf’s policies were shaped by the example of his older brother John, bishop of Sées (r. 1124–44), and his uncle and predecessor in his own bishopric John of Lisieux (r. 1107–41), as well as his mentor Geoffrey of Lèves, bishop of Chartres (r. 1116–49). A close reading of Arnulf’s letters demonstrates that Arnulf's conception of religious leadership and his representation of the crisis at Grestain were formed not only by familial networks, but also by the wider social and educational ideals of the eleventh and twelfth centuries filtered through the Victorines.

The documentation we provide allows us establishing two phases in the building process of the Holy Chamber (or Lignum Crucis´ Chapel) of the Royal Monastery of Santo Toribio de Liébana (Cantabria). After a failed attempt by the Dukes of the Infantado (1632), works began in 1675 under the patronage of the 10th Admiral of Castile. The completion of the building process was directed by the Biscay architect Juan Bautista de Arbaiza (1718-1721). He transformed the previously initiated work into a Baroque space magnified by the presence of one of the few stone-made octagonal lanterns of 18th-century Spain., La documentación que aportamos permite acotar en dos fases el proceso constructivo de la Cámara Santa (o Capilla del Lignum Crucis) del Real Monasterio de Santo Toribio en Liébana (Cantabria). Tras un intento frustrado por parte de los Duques del Infantado (1632), las obras se iniciaron en 1675 bajo el patrocinio del X Almirante de Castilla. Su construcción definitiva a cargo del arquitecto vizcaíno Juan Bautista de Arbaiza (1718-1721), transformó la obra ya iniciada en un espacio barroco magnificado por la presencia de uno de los escasos cimborrios octogonales pétreos existentes en la España del siglo XVIII.

The documentation we provide allows us establishing two phases in the building process of the Holy Chamber (or Lignum Crucis´ Chapel) of the Royal Monastery of Santo Toribio de Liébana (Cantabria). After a failed attempt by the Dukes of the Infantado (1632), works began in 1675 under the patronage of the 10th Admiral of Castile. The completion of the building process was directed by the Biscay architect Juan Bautista de Arbaiza (1718-1721). He transformed the previously initiated work into a Baroque space magnified by the presence of one of the few stone-made octagonal lanterns of 18th-century Spain., La documentación que aportamos permite acotar en dos fases el proceso constructivo de la Cámara Santa (o Capilla del Lignum Crucis) del Real Monasterio de Santo Toribio en Liébana (Cantabria). Tras un intento frustrado por parte de los Duques del Infantado (1632), las obras se iniciaron en 1675 bajo el patrocinio del X Almirante de Castilla. Su construcción definitiva a cargo del arquitecto vizcaíno Juan Bautista de Arbaiza (1718-1721), transformó la obra ya iniciada en un espacio barroco magnificado por la presencia de uno de los escasos cimborrios octogonales pétreos existentes en la España del siglo XVIII.

The documentation we provide allows us establishing two phases in the building process of the Holy Chamber (or Lignum Crucis´ Chapel) of the Royal Monastery of Santo Toribio de Liébana (Cantabria). After a failed attempt by the Dukes of the Infantado (1632), works began in 1675 under the patronage of the 10th Admiral of Castile. The completion of the building process was directed by the Biscay architect Juan Bautista de Arbaiza (1718-1721). He transformed the previously initiated work into a Baroque space magnified by the presence of one of the few stone-made octagonal lanterns of 18th-century Spain., La documentación que aportamos permite acotar en dos fases el proceso constructivo de la Cámara Santa (o Capilla del Lignum Crucis) del Real Monasterio de Santo Toribio en Liébana (Cantabria). Tras un intento frustrado por parte de los Duques del Infantado (1632), las obras se iniciaron en 1675 bajo el patrocinio del X Almirante de Castilla. Su construcción definitiva a cargo del arquitecto vizcaíno Juan Bautista de Arbaiza (1718-1721), transformó la obra ya iniciada en un espacio barroco magnificado por la presencia de uno de los escasos cimborrios octogonales pétreos existentes en la España del siglo XVIII.

This article examines the failed reform of the abbey of Grestain by Arnulf, bishop of Lisieux (r. 1141–81). Faced with a disobedient abbot, in whose absence the monks had resorted to violence and murder, Arnulf saw an opportunity to stamp his authority on his diocese by turning the monastery into a house of canons regular. Arnulf’s policies were shaped by the example of his older brother John, bishop of Sées (r. 1124–44), and his uncle and predecessor in his own bishopric John of Lisieux (r. 1107–41), as well as his mentor Geoffrey of Lèves, bishop of Chartres (r. 1116–49). A close reading of Arnulf’s letters demonstrates that Arnulf's conception of religious leadership and his representation of the crisis at Grestain were formed not only by familial networks, but also by the wider social and educational ideals of the eleventh and twelfth centuries filtered through the Victorines.

This article examines the failed reform of the abbey of Grestain by Arnulf, bishop of Lisieux (r. 1141–81). Faced with a disobedient abbot, in whose absence the monks had resorted to violence and murder, Arnulf saw an opportunity to stamp his authority on his diocese by turning the monastery into a house of canons regular. Arnulf’s policies were shaped by the example of his older brother John, bishop of Sées (r. 1124–44), and his uncle and predecessor in his own bishopric John of Lisieux (r. 1107–41), as well as his mentor Geoffrey of Lèves, bishop of Chartres (r. 1116–49). A close reading of Arnulf’s letters demonstrates that Arnulf's conception of religious leadership and his representation of the crisis at Grestain were formed not only by familial networks, but also by the wider social and educational ideals of the eleventh and twelfth centuries filtered through the Victorines.

The author, who had already published in 1993 The Abadology of the monastery of San Zoilo in Carrión de los Condes, now revises the steps of the enforcement of San Benito's Observance in Valladolid in the sixteenth century, adding new documentation from the National Historical Archive of Madrid., El autor, que ya publicó en 1993 el Abadologio del monasterio de San Zoilo de Carrión de los Condes (Palencia), ahora revisa los pasos de la introducción de la Observancia de San Benito de Valladolid en el primer tercio del siglo XVI, aportando nueva documentación inédita, sacada del fondo de Clero Secular y Regular, del Archivo Histórico Nacional, de Madrid.

The author, who had already published in 1993 The Abadology of the monastery of San Zoilo in Carrión de los Condes, now revises the steps of the enforcement of San Benito's Observance in Valladolid in the sixteenth century, adding new documentation from the National Historical Archive of Madrid., El autor, que ya publicó en 1993 el Abadologio del monasterio de San Zoilo de Carrión de los Condes (Palencia), ahora revisa los pasos de la introducción de la Observancia de San Benito de Valladolid en el primer tercio del siglo XVI, aportando nueva documentación inédita, sacada del fondo de Clero Secular y Regular, del Archivo Histórico Nacional, de Madrid.

The author of this article supplemented the biography of Andrzej Wincenty Ustrzycki. It was possible thanks to the research of Paweł Sczaniecki OSB. The article is also based on the author’s own research. It emphasizes Ustrzycki’s place in the literary culture of his day., The author of this article supplemented the biography of Andrzej Wincenty Ustrzycki. It was possible thanks to the research of Paweł Sczaniecki OSB. The article is also based on the author’s own research. It emphasizes Ustrzycki’s place in the literary culture of his day.

In this ground-breaking study, Linn Holmberg provides new perspectives on the Enlightenment ‘dictionary wars’ and offers a fascinating insight into the intellectual reorientation of a monastic community in the Age of Reason. In mid-eighteenth-century Paris, two Benedictine monks from the Congregation of Saint-Maur – also known as the Maurists – began working on a universal dictionary of arts, crafts, and sciences. At the same time, Diderot and D’Alembert started to compile the famous Encyclopédie. The Benedictines, however, never finished or published their work and the manuscripts were left, forgotten, in the monastery archive. In the first study devoted to the Maurists’ unfinished encyclopedia, Holmberg explores the project’s origins, development, and abandonment and sheds new light on the intellectual activities of its creators, the emergence of the encyclopedic dictionary in France, and the Encyclopédie of Diderot and D’Alembert. Holmberg adopts a multidisciplinary approach to the challenges of studying a hitherto unexplored and incomplete manuscript. By using codicology and handwriting analysis, the author reconstructs the drafts’ order of production, estimates the number of compilers and the nature of their work, and detects comprehensive editorial interferences made by nineteenth-century conservators at the Bibliothèque nationale de France. Holmberg’s meticulous work proves, with textual evidence, the Maurist dictionary’s origins as an augmented translation of a mathematical dictionary by Christian Wolff. Through comparing the Maurists’ manuscripts to the Encyclopédie and the Jesuits’ Dictionnaire de Trévoux, the author highlights striking similarities between the Benedictine project and that of Diderot and D’Alembert, showing that the philosophes were neither first with their encyclopedic innovations, nor alone in their secular Enlightenment endeavours.

This work of historical research, about the foundation of the monastery of the Holy Trinity, presents the itinerary that guided the first four Benedictine of El Tiemblo, who arrived in Paris on July 1, 1923, to the profession in the Order of Saint Benedict in the monastery of Saint-Louis-du-Temple of the French capital on February 10, 1925. The exit of mother Carmen de Medina y Garvey from the Irish nuns, and her taking of monastic habit, on November 16, 1923, complicated, in part, the development of the monastery in Avila which explains the historical documentation preserved in the Vatican Secret Archives, in Rome., Este trabajo de investigación histórica sobre la fundación del monasterio de la Santísima Trinidad presenta el itinerario que llevó a las cuatro primeras benedictinas de El Tiemblo, que llegaron a París el 1 de julio de 1923, a la profesión en la Orden de San Benito en el monasterio de Saint-Louis-du-Temple de la capital francesa el 10 de febrero de 1925. La salida de la madre Carmen de Medina y Garvey de las religiosas irlandesas y su toma de hábito monástico, el 16 de noviembre de 1923, complicó, en parte, la obra del cenobio abulense de lo que da cuenta la documentación histórica conservada en el Archivo Secreto Vaticano, de Roma.

This work of historical research, about the foundation of the monastery of the Holy Trinity, presents the itinerary that guided the first four Benedictine of El Tiemblo, who arrived in Paris on July 1, 1923, to the profession in the Order of Saint Benedict in the monastery of Saint-Louis-du-Temple of the French capital on February 10, 1925. The exit of mother Carmen de Medina y Garvey from the Irish nuns, and her taking of monastic habit, on November 16, 1923, complicated, in part, the development of the monastery in Avila which explains the historical documentation preserved in the Vatican Secret Archives, in Rome., Este trabajo de investigación histórica sobre la fundación del monasterio de la Santísima Trinidad presenta el itinerario que llevó a las cuatro primeras benedictinas de El Tiemblo, que llegaron a París el 1 de julio de 1923, a la profesión en la Orden de San Benito en el monasterio de Saint-Louis-du-Temple de la capital francesa el 10 de febrero de 1925. La salida de la madre Carmen de Medina y Garvey de las religiosas irlandesas y su toma de hábito monástico, el 16 de noviembre de 1923, complicó, en parte, la obra del cenobio abulense de lo que da cuenta la documentación histórica conservada en el Archivo Secreto Vaticano, de Roma.

The existence of the monastic church of Camina in Frankish Morea has long been noted by historians of Frankish Greece, but its history has never been thoroughly investigated and its location remains unknown. Moreover, some of the documents pertaining to this church have not been published while others have been published in faulty editions that have obscured their full significance. In the present study the surviving documents are edited and the church’s history is reconstructed and its location identified. It is suggested that some of the original Benedictine inhabitants of Camina were the only Latin religious to have been burnt at the stake for heresy in medieval Greece. It is also argued that Camina was the last Cistercian abbey to be founded in the Latin East, and that it may be identified as the present monastery of Our Lady of Blachernae near Glarenza (Killini).

The existence of the monastic church of Camina in Frankish Morea has long been noted by historians of Frankish Greece, but its history has never been thoroughly investigated and its location remains unknown. Moreover, some of the documents pertaining to this church have not been published while others have been published in faulty editions that have obscured their full significance. In the present study the surviving documents are edited and the church’s history is reconstructed and its location identified. It is suggested that some of the original Benedictine inhabitants of Camina were the only Latin religious to have been burnt at the stake for heresy in medieval Greece. It is also argued that Camina was the last Cistercian abbey to be founded in the Latin East, and that it may be identified as the present monastery of Our Lady of Blachernae near Glarenza (Killini).

Secondary school teachers in the Habsburg Empire in the second half of the 19th century ranked among those with an academic education and were usually state employees. Society respected their work but in most cases they came from a very limited group of men. P. Robert Christian Riedl was a Benedictine monk from Broumov. At the time he represented the still existing but no longer dominating model of a Roman Catholic priest who at the same time was an active educator at public secondary schools. He ended his career as a provincial school inspector. He belonged to the German language environment.

Tato bakalářská práce představuje zhruba posledních dvacet let existence kláštera v Opatovicích nad Labem, který byl zničen za husitských bouří v dubnu 1421. A snaží se shrnout zásadní události, které se v konventu odehrály v širších souvislostech. Zároveň také částečně přihlíží k jeho nemovitému majetku s důrazem na hospodářské dvory. Stranou nezůstane ani kritika historiografie a pramenů., This bachelor thesis is representing roughly last twenty years of existence of the monastery in Opatovice nad Labem, which was destroyed during the Hussite storm in April 1421. And she is trying to summarize the fundamental events, which happened in a convention in a broader context. She is watching partially to his estate with emphasis on the economic courts. Nor critique of historiography and sources is not remaining aside., Ústav historických věd, Představení práce. seznámení s posudky. Závěrečná rozprava.

Following the second partition of Poland, the Benedictine Monastery in Lubiń found itself within part annexed by Prussia. Government guaranty of immunity of Church property turned out to be a farce as early as 1795, while subsequent rulings of Friedrich Wilhelm II led to the ruin of one of the most famous centres of monastic life in the former Republic of Poland. Monastery lands were nationalized, a ban was introduced on the admission of candidates to the novitiate and after a time requisition of the monks' movable property was enforced. The process of suppression was brought to a completion when buildings formerly belonging to the monastery were torn down. Only one apartment was spared where two clergymen were allowed to live. The church of the former Lubiń parish of St. Leonard was handed over to the Evangelical community. Almost half a century passed between the death of the last of the 19th century monks in Lubiń and the return of the Benedictines in 1932. The memory of those events lives in the call that accompanies the Bene- dictine order - ,,Succisa virescit" - the truncated regenerates., Following the second partition of Poland, the Benedictine Monastery in Lubiń found itself within part annexed by Prussia. Government guaranty of immunity of Church property turned out to be a farce as early as 1795, while subsequent rulings of Friedrich Wilhelm II led to the ruin of one of the most famous centres of monastic life in the former Republic of Poland. Monastery lands were nationalized, a ban was introduced on the admission of candidates to the novitiate and after a time requisition of the monks' movable property was enforced. The process of suppression was brought to a completion when buildings formerly belonging to the monastery were torn down. Only one apartment was spared where two clergymen were allowed to live. The church of the former Lubiń parish of St. Leonard was handed over to the Evangelical community. Almost half a century passed between the death of the last of the 19th century monks in Lubiń and the return of the Benedictines in 1932. The memory of those events lives in the call that accompanies the Bene- dictine order - ,,Succisa virescit" - the truncated regenerates.

Cílem práce je zachytit genezi broumovského klášterního panství v průběhu 17. století na základě rozboru tří dochovaných urbářů, pocházejících z let 1631, 1654 a 1676. Snahou je postihnout zaznamenané roční příjmy kláštera a z údajů o režijním hospodaření určit jejich předpokládanou roční výši. Práce také seznamuje s urbářem jako typem evidenčního pramene pro poznání hospodářských a sociálních poměrů určitého panství., The aim of this work is to record the genesis of the monastery´s manor in Broumov in the 17th century. This recording is based on analysis of three extant urbars from years 1631, 1654 and 1676. The effort of the work is to describe the recording annual revenues of the monastery and to determine their supposed annual amount from the data about overhead economy. The work introduces you to urbar like a type of recording source for cognition economic and social relations of the certain manor., Katedra historických věd, Dokončená práce s úspěšnou obhajobou

The House of Mendoza´s relations with religious institutions from the last third of the fourteenth century through the end of the fifteenth, when the lineage ascended politically, in their own lordships as well as in royal cities –especially Guadalajara – where they had interests. The mutual benefits that those relationships entailed., Relaciones de la Casa de Mendoza con instituciones religiosas desde el último tercio del siglo XIV hasta finales del XV, momento del ascenso político del linaje, tanto en sus territorios señoriales como en aquellas ciudades de realengo –especialmente Guadalajara– en las que tenían intereses. Beneficios mutuos que implicaban dichas relaciones.

The House of Mendoza´s relations with religious institutions from the last third of the fourteenth century through the end of the fifteenth, when the lineage ascended politically, in their own lordships as well as in royal cities –especially Guadalajara – where they had interests. The mutual benefits that those relationships entailed., Relaciones de la Casa de Mendoza con instituciones religiosas desde el último tercio del siglo XIV hasta finales del XV, momento del ascenso político del linaje, tanto en sus territorios señoriales como en aquellas ciudades de realengo –especialmente Guadalajara– en las que tenían intereses. Beneficios mutuos que implicaban dichas relaciones.

In the first half of the sixth century, an Italian monk, Benedict of Nursia, provided a framework for Christian monastic life. In the last half of the nineteenth century, his descendants arrived in the Great Plains, part of the westward movement of Christian missionaries in North America. What could this ancient way of life offer to a new land of Native tribes and immigrant farmers, traders, and soldiers? And what might this new land contribute to the shaping of a uniquely American form of monastic life? These Benedictine men and women brought with them centuries of experience as learners and teachers, and they shared their educative way of life, as well as their schools, with Native peoples and European immigrants alike.1 In turn, the land and peoples of the Great Plains have contributed to the evolution of Benedictine monastic life in North America to this day. In the first part of this article I sketch three major characteristics of Benedictine education: an attitude of listening, a habit of discretion, and a holistic methodology. In the second section I explore the interaction of Benedictine education and its new prairie milieu. Here it becomes evident that, on the one hand, these monastic men and women brought their particular character to educational institutions on the Great Plains; on the other hand, the peoples and environment of this new land also promoted the shaping of a singular form of Benedictine life.

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Référence bibliographique : Rol, 162386, Appartient à l’ensemble documentaire : Pho20Rol, Image de presse

Référence bibliographique : Rol, 162385, Appartient à l’ensemble documentaire : Pho20Rol, Image de presse

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Saint Meinrad Archabbey was founded in 1854 by monks from Einsiedeln Abbey in Switzerland to address the pastoral needs of the growing German-speaking Catholic population of southern Indiana. The Benedictine community there now consists of about 100 men.