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The importance of landscape has long been recognized within monastic studies, both as an economic and spiritual resource. This paper focuses on the surrounding landscape of a single monastic site, that is Kirkjubæjarklaustur on Síða (south Iceland), one of the two female monasteries established in Medieval Iceland. Through written sources, legends, and placenames, the aim of this paper is to reconstruct the biography of the landscape from before the founding of the monastery to after the Reformation. In particular, the paper considers how the perceived sacredness of the site of Kirkjubæjarklaustur may have been shaped by stories of Christian settlers prior to the monastic foundation and how the monastic memory informed the way in which the landscape was experienced after the Reformation and beyond. [ABSTRACT FROM AUTHOR]

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Copyright of Mediterranea - Ricerche Storiche is the property of Mediterranea-Ricerche Storiche and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject matter of this paper is a review of the key moments of the foundation and daily life at the female monastery within the church St. Archangel Michael in Berovo. The female monastic life in the monastery is an activity which has been taking place continuously for more than one and a half century. The religious services in this monastery besides the nuns from Berovo are attended by the nuns from the monastery of Veljusa. The monastery is open for visitors. They can also use the library of the monastery, which keeps the memory of enlightening work of Joakim Krchovski, the founder of the first cell school. Life in the monastery takes place following the hesychastic typikon (svetogorski), although it has an urban location and it is much visited. The monastery functions as an intensive hesychasm, hesychasterion. Inside the church, there is a small chapel dedicated to St. Gregory Palamas and Elder Joseph the Hesychast. Religious services and liturgies are held every day in the monastery. The monastery is headed by an abbess. The functioning of the monastery is organized by duties, which are called obediences. The specific characteristic of this monastery is the preparation of food products which are traditional for this region, as well as the creation of mosaics. Although MOC - OA is not recognized by the orthodox churches throughout the world, the nuns at this monastery have frequent communication with the nuns who are not from their immediate vicinity, but from Romania and Greece. [ABSTRACT FROM AUTHOR]

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the current history of ideas and intellectual itineraries, it is very rare to find studies on the circulation of religious ideas associated to social environments and power relations in early modernity. This paper analyzes the conflicts that prompted the intervention of the Holy Office of the Inquisition in the monastery of St. Placid in the early seventeenth century. The authors locate this analysis at the intersection of the new studies on the Catholic identity of the Habsburg monarchy, the inquisitional trials, the birth of a novel individualism, the contrasts between a refined theological culture --always on the lookout for any signs of deviation from orthodoxy-- and ancient religious beliefs, and lastly, the infernal and external rivalries of the conventual community. The research is based on the official correspondence (letters) between the accused, and between them and high-ranking figures, testimonies, and memorials. [ABSTRACT FROM AUTHOR]

My research focuses on the Order of Santa Clara in Portugal, presenting the foundation and the lives of their nunneries, during the thirteenth and fourteenth centuries. So, I am concerned about the institution and the processes used to implement the first communities, the way they live the Rule, and express their faith. But to survive a female monastery must have a heritage - managed in common - and formed by the initial allocation of goods by the founders and benefactors and all those who enter the convents. It should also capture the powerful protection and development of networks, which transform the monastery into a center of power, organizer and distributor of life's graces and benefits. The female monasticism thus takes on an active role in society and contributes to an interpretative reading of the religious phenomenon in medieval. [ABSTRACT FROM AUTHOR]