USING AN OSTEOBIOGRAPHICAL approach, this contribution considers the identity of the woman found alongside the St Bees Man, one of the best-preserved archaeological bodies ever discovered. Osteological, isotopic and radiocarbon analyses, combined with the archaeo- logical context of the burial and documented social history, provide the basis for the identifica- tion of a late 14th-century heiress whose activities were at the heart of medieval northern English geopolitics.
A Revival of Female Spirituality: Adaptations of Nuns’ Rules during the Hiberno-Frankish Monastic Movement
Before Columbanus, Irish abbots demonstrated little interest in producing monastic rules as we know them from the traditions of Benedict of Nursia and Caesarius of Arles. Preferring instruction by example to any documented tenets, Irish monasticism emphasized the conduct of the founding or ruling abbot or abbess as a model to imitate.
To Take Care of the Monks, Take Care of Christina: Christina of Markyate and the Medieval Spiritual/Material Market
In this essay I will delineate two of these emphases: (1) Christina’s powerful interaction with boundaries and the spaces they demarcate, and (2) the material/spiritual economy that develops between Christina and Geoffrey, the Abbot of the St. Albans Monastery. I will then argue that these emphases together form a message that might have been aimed at The Life’s monastic (and to some extent aristocratic) audience, perhaps even the abbots who succeeded Geoffrey.
In the philosophical part of the project we chose not to use Abelardís work Dialogue of the Philosopher with a Jew and a Christian, which explains his views on different religions. Since we decided to use the Letters of Direction in order to get an overview about Abelardís view on Christianity, there appeared to be little need for the aforementioned book.
This paper holds that Heloise had opportunity and one can demonstrate that other women, both secular and religious, while being located within the twelfth century of France, also had similar, if not more opportunities in education, business, and other domains that were typically thought of as impossible for women of this era.
To search out Ælfric’s sources is also to inquire into his method of composition, to guess at the principles that guided him to some sources and away from others. Malcolm Godden has provided a remarkably full list of Ælfric’s sources, and suggests that Ælfric relied on relatively few volumes to compose his homilies.
This synopsis of the type of person who became a Benedictine monk reflects the welcoming attitude that St Benedict hoped to give to the rule for monastic living that now bears his name. It also reflects the variety of people who came into a life of monasticism in England during the Anglo-Saxon period of 597-1066. These people were drawn to the simple spiritual life formed by St Benedict of Nursia.