Monastic Reform as Process

Vanderputten, Steven

doi:10.7591/9780801468117

Cited by 4 publications

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“…For a revision of the concept of religious reform in medieval and pre-modern Castile, see (Pérez Vidal 2015, 2021. For a perspective of the monastic reforms as complex processes, see (Vanderputten 2013).…”

Section: Introduction Juana De La Cruz In the Context Of The Cisnerian Reformmentioning

confidence: 99%

Radical Succession: Hagiography, Reform, and Franciscan Identity in the Convent of the Abbess Juana de la Cruz (1481–1534)

Acosta-García

2021

Religions

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In this article, I study in depth the first vita of the Franciscan Tertiary abbess Juana de la Cruz (Vida y fin de la bienaventurada virgen sancta Juana de la Cruz, written c. 1534), examining it as a chronicle that narrativizes the origins and reform of a specific religious community in the Castile of the Catholic Monarchs. I argue that Vida y fin constitutes an account that was collectively written inside the walls of the enclosure that can help us understand themes, motifs, and symbolic Franciscan elements that were essential for the self-definition of its original textual community. I first discuss the narrative of the convent’s foundation and then examine the penitential identity of the community, highlighting the inspiration that Juana’s hagiography takes from the infancy of Caterina da Siena, as described in the Legenda maior by Raimondo da Capua, and analyzing to what extent the represented penitential practices related to the imitatio Christi reflect a Franciscan Tertiary identity in opposition to a Dominican one. Finally, I address the passages in which the hagiographer(s) discuss(es) the sense of belonging to the Franciscan order rather than the Dominicans, and the mystical figure of Francesco d’Assisi as a founder, guide, and exemplar.

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Section: Introduction Juana De La Cruz In the Context Of The Cisnerian Reformmentioning

confidence: 99%

Radical Succession: Hagiography, Reform, and Franciscan Identity in the Convent of the Abbess Juana de la Cruz (1481–1534)

Acosta-García

2021

Religions

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“…29 Similarly in Marchiennes, Abbot Leduin began to emphasise St Jonat and St Mauront, the first abbot of Marchiennes and the son of its founder St Rictrude respectively, in order to shift the balance of saintly patronage of the abbey away from its former, female, patrons, St Rictrude and St Eusebia. 30 Indeed, Berner himself did this. In Hunegund's Vita, the climactic episode is the volte-face of Eudald, Hunegund's fiancé, who then endows Homblières with the goods which he would have given to her in dowry.…”

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A saint, an abbot, his documents and her property: power, reform and landholding in the monastery of Homblières under Abbot Berner (949–82)

McNair¹

2015

Journal of Medieval History

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The monastery of Homblières, after 949, when it was turned from a community of nuns into a reformed Benedictine monastery under the rule of Abbot Berner, left a surprisingly large amount of tenth-century written material, producing both a Vita and a Translatio of Homblières' patron saint Hunegund, as well as a large collection of charters. These documents allow us crucial insights into how a small monastery managed its possessions and its connections to patrons. This trail permits a closer view of strategies of landholding than can be had with many West Frankish monasteries. This article argues that the community at Homblières acted over several decades to consolidate its lands in specific locations. By producing such extensive documentation of his activities, Berner both solicited further donations for his monastery and protected its existing patrimony from potential threats.

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“…See, for example, descriptions of Bishops Adalbero III of Metz and Bruno of Toul (Leo IX), discussed in Malegam, Behemoth , cited above. For a recent, innovative discussion of reform in Lotharingia, see Steven Vanderputten, Monastic Reform as Process (2013).…”

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confidence: 99%

Evangelic Provocation: Location of Anger in Medieval Conversion Narratives

Malegam

2016

Literature Compass

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This article explores the range of cultural scripts made available to medieval hagiographers when they depicted anger in accounts of mission and conversion. The focus is communities with prominent “lapsed” Christians, who then become targets of re‐conversion. By reconstructing templates of emotional change and redemption associated with anger in these narratives, we are better able to see how mission hagiographers reconciled extended, politicized and violent Christianization processes with sudden, dramatic conversions. The use of these emotional templates can also be located in the immediate circumstances and longstanding communal pressures of the monastic communities that produced these conversion narratives.

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Monastic Reform as Process

Cited by 4 publications

References 0 publications

Radical Succession: Hagiography, Reform, and Franciscan Identity in the Convent of the Abbess Juana de la Cruz (1481–1534)

Radical Succession: Hagiography, Reform, and Franciscan Identity in the Convent of the Abbess Juana de la Cruz (1481–1534)

A saint, an abbot, his documents and her property: power, reform and landholding in the monastery of Homblières under Abbot Berner (949–82)

Evangelic Provocation: Location of Anger in Medieval Conversion Narratives

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