The cult of saints in Cistercian monasteries in the late middle ages: regionalism and pan-European trends

中世纪晚期西多会修道院的圣徒崇拜：区域主义和泛欧洲趋势

基本信息

批准号：
AH/J00779X/1
负责人：
Emilia Jamroziak
金额：
$ 4.47万
依托单位：
University of Leeds
依托单位国家：
英国
项目类别：
Fellowship
财政年份：
2012
资助国家：
英国
起止时间：
2012 至无数据
项目状态：
已结题

来源：
https://gtr.ukri.org/projects?ref=AH%2FJ00779X%2F1
关键词：
cult saints Cistercian monasteries late

项目摘要

The Cistercian order's development in the twelfth century has been seen as one of the oldest and most effective international networks across Latin Christendom. It is credited with a very significant influence on church and society not only in the core of Western Europe, but also on its expanding frontiers in Central-Eastern Europe, Scandinavia and the Iberian Peninsula. However, our knowledge of the Cistercian order in the later middle ages (14-15th c.) is very fragmentary. It is generally assumed that the international structures of the order became weakened or even broken and that the character and outlook of the Cistercian communities in different parts of Europe became inward looking, focused on their own region and no longer part of the networks centred on the General Chapter (an annual meeting of all abbots from across the order). It is further presumed that vitality and religious innovation were no longer Cistercian characteristics and that the buoyant lay religiosity of the late middle ages had little to do with the white monks. My project tests these assumptions using completely neglected evidence. Although there is very little current research on late medieval monastic culture, the new work of James Clarke and Martin Heale on Benedictines shows that the perspectives on the late monasticism are beginning to be fundamentally changes. I examine the cult of saints in Cistercian monasteries (dedication of altars; relic collections; pilgrimage; references to the saints in charters; chronicles and other textual and material evidence of the cults) to show how Cistercian communities took up new religious trends and became rooted in their regions, while at the same time remaining part of trans-border networks. The project uses the six case studies (Esrum, Soro and Om in Denmarks and Ebrach, Aldersbach and Fürstenzell in Bavaria) to show degrees of regionalisation and the importance of international religious 'fashions' among Cistercians in two distinct areas of northern and southern Europe. By studying the cult of saints in Cistercian abbeys in the fourteenth and fifteenth century, I am able to explain how local saints' cults became incorporated into the culture of Cistercian houses and indicate important links with their surrounding lay communities and responses to the needs of patrons and benefactors. Devotion to St Bernard of Clairvaux was an important manifestation of belonging to the Cistercian family. Its development - visual and textual - occurred not during his life-time and not even in the century following it, but only in the later middle ages. Equally, the new, especially visual forms of the cult of Virgin Mary had their roots in the oldest, theological and textual traditions of the white monks but were also a reflection of highly popular Marian cults among the late-medieval laity. The cult of the Eucharist/Holy Blood relics in the Cistercian monasteries was clearly influenced by wider late-medieval religiosity and was incorporated in the Christo-centric tradition of the Cistercians. By studying the cult of saints in late medieval Cistercian communities I will be able to make a significant contribution to the debate on the nature of late medieval monasticism.

西多会在十二世纪的发展被视为整个拉丁基督教世界最古老、最有效的国际网络之一，它不仅对西欧核心地区的教会和社会产生了非常重大的影响，而且也对其整个地区产生了重大影响。然而，我们对中世纪后期（公元 14-15 世纪）西多会的了解却非常零散。人们普遍认为，该秩序的国际结构被削弱甚至被打破，欧洲不同地区的西多会社区的特征和观点变得内向，专注于自己的地区，不再是以总章为中心的网络的一部分（来自整个修道院的所有修道院院长的年度会议）进一步推测，活力和宗教创新不再是西多会的特征，中世纪晚期活跃的世俗宗教信仰与白人修道士没有什么关系。我的项目使用完全被忽视的证据来测试这些假设，尽管目前对中世纪晚期修道院文化的研究很少，但詹姆斯·克拉克和马丁·希尔关于本笃会的新著作表明，对晚期修道院主义的观点开始发生根本性的变化。检查西多会修道院中的圣徒崇拜（祭坛奉献、文物收藏、朝圣、宪章中对圣徒的提及、编年史和其他崇拜的文本和物质证据），以展示如何西多会社区接受了新的宗教趋势并扎根于自己的地区，同时仍然是跨境网络的一部分。该项目使用了六个案例研究（丹麦的 Esrum、Soro 和 Om 以及巴伐利亚的 Ebrach、Aldersbach 和 Fürstenzell）。）通过研究西多会的圣徒崇拜，展示北欧和南欧两个不同地区的西多会的区域化程度和国际宗教“时尚”的重要性。在十四和十五世纪的修道院中，我能够解释当地的圣徒崇拜如何融入西多会房屋的文化，并指出与周围的世俗社区的重要联系以及对赞助人和捐助者的需求的回应。克莱尔沃是属于西多会家族的一个重要表现，它的发展——无论是视觉上的还是文本上的——都不是在他的一生中发生的，甚至不是在他死后的一个世纪中发生的，而只是在中世纪后期发生的。同样，圣母玛利亚崇拜的新形式，特别是视觉形式，根源于白人修道士最古老的神学和文本传统，但也反映了中世纪晚期圣体圣事/圣血信徒中非常流行的玛丽亚崇拜。西多会修道院中的圣物显然受到更广泛的中世纪晚期宗教信仰的影响，并被纳入了西多会以基督为中心的传统。中世纪晚期的西多会社区我将能够为有关中世纪晚期修道院制度本质的辩论做出重大贡献。