Ons Geestelijk Erf最新文献_第8页

De tweede religieuze vrouwenbeweging te Leiden. Het convent van Sint-Margaretha of Roomburg 第二个宗教妇女运动。圣玛格丽特修道院

Ons Geestelijk Erf Pub Date : 2000-06-01 DOI: 10.2143/OGE.74.1.616445

M. V. Luijk

{"title":"De tweede religieuze vrouwenbeweging te Leiden. Het convent van Sint-Margaretha of Roomburg","authors":"M. V. Luijk","doi":"10.2143/OGE.74.1.616445","DOIUrl":"https://doi.org/10.2143/OGE.74.1.616445","url":null,"abstract":"The importance of the Third Order of St Francis in the medieval diocese of Utrecht can be illustrated by the fact that at least 166 convents existed in this diocese in the late middle ages. No less than 148 of these houses were female convents. Many Third Order convents have their origins in the first half of the fifteenth century. Therefore, they are part of the so-called second religious women's movement, a term which points to the large number of women who chose to lead a (semi-)religious life in a convent or cloister. This article focuses on the second religious women's movement in the city of Leiden, where between 1398 and 1450 twelve female religious communities were founded: six Third Order convents and six cloisters. Special attention is paid to the oldest Third Order convent in Leiden: that of St Margaret. This convent, which probably had its origins in a house of Sisters of the Common Life, was founded in 1398 by two devout women who lived in a house behind the parish church of Our Lady. The community soon took on the rule of the Third Order of St Francis. In 1404, the convent was moved to a location just outside the city walls, probably due to the growth of the number of sisters. In this period, the convent had special ties with leading people from the movement of the Modem Devotion. In 1464, the convent was moved again, to a location named Rodenburg' or 'Roomburg', situated in the district of Zoeterwoude and the parish of Leiderdorp. It is remarkable that this move has hardly been noticed in the historiography of Leiden. There were four motives behind the move. First, the location just outside the city walls was considered too moist, which led to illness in the community. Second, the location was considered dangerous in times of (the threat of) war, because the city magistrate might order that the convent be demolished or the convent might be used or destroyed by the enemy. Third, the convent probably wished to create some distance between itself and th","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"74 1","pages":"50-67"},"PeriodicalIF":0.0,"publicationDate":"2000-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68167591","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Gedecoreerde handschriften uit tertiarissenconventen in Amsterdam en Haarlem : boekenbezit versus boekproductie 来自阿姆斯特丹和哈勒姆高等教育机构的装饰手稿:图书收藏与图书生产

Ons Geestelijk Erf Pub Date : 2000-06-01 DOI: 10.2143/OGE.74.1.616449

M. Hülsmann

{"title":"Gedecoreerde handschriften uit tertiarissenconventen in Amsterdam en Haarlem : boekenbezit versus boekproductie","authors":"M. Hülsmann","doi":"10.2143/OGE.74.1.616449","DOIUrl":"https://doi.org/10.2143/OGE.74.1.616449","url":null,"abstract":"This paper investigates the issue of how fifteenth-century manuscript production relates to first (or early) ownership of manuscripts. The focus is on a number of convents of Tertiaries in Amsterdam and Haarlem. It is often assumed that an early ownership inscription also indicates that the book was copied at that particular place. An investigation of the border decorations shows that this is often not the case. From a database of circa 400 decorated manuscripts originating from the northern part of the County of Holland (e.g. Haarlem, Amsterdam, Egmond, Hoorn), I singled out thirty-five manuscripts which had belonged to the book collections of these convents: two manuscripts, dated 1434 and 1450, contain a colophon stating that they were copied in the Convent of St Paul in Amsterdam (Brethren Tertiaries); twenty-seven contain an ex libris inscription; and seven contain internal evidence pointing to one particular convent (see Tables 1 and 2). In addition, two dated manuscripts (1440 and 1441) were also singled out, although they could not be located via a colophon or an ex libris inscription. Nevertheless they can be associated with the Amsterdam group of convents on the basis of their decorations, and one also on the basis of its content. Because of their dates and their decoration, these two manuscripts play a central role in our understanding of the development of a specific decorative style, the so-called mask-penwork, which occurs in ten of the Amsterdam (total 20) and one of the Haarlem (total 15) manuscripts. We only know for two of the thirty-five manuscripts where they were actually written, namely at the Convent of St Paul. One of these (1434) remained at the place of production (ex libris). The other (1450), a Legenda Aurea, was probably made for the Convent of St Margaret in Amsterdam (on the basis of its decoration and the emphasis placed on the life of St Margaret). The latter manuscript shows so-called mask-penwork and the earlier one an obvious pre","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"74 1","pages":"153-180"},"PeriodicalIF":0.0,"publicationDate":"2000-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68167615","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

De derde orde als onderdeel van de moderne devotie 第三等级是现代奉献的一部分

Ons Geestelijk Erf Pub Date : 2000-06-01 DOI: 10.2143/OGE.74.1.616443

K. Goudriaan

{"title":"De derde orde als onderdeel van de moderne devotie","authors":"K. Goudriaan","doi":"10.2143/OGE.74.1.616443","DOIUrl":"https://doi.org/10.2143/OGE.74.1.616443","url":null,"abstract":"Only recently, the convents of the Third Order of St Francis united in the Chapter of Utrecht (and in the related Chapters of Zepperen and Cologne) have been fully recognised as an integral part of the movement known as the Modern Devotion. In this contribution, the Third Order is addressed from an historiographical point of view. Chronicles and other texts originating in the different branches of the Modern Devotion and dating from the period until ca. 1475 are investigated as to their comments on the Tertiaries. In fact, they seldom mention the Third Order directly, but they do take notice of the merits of those devotionalists who were prominent in the Chapter of Utrecht and who were leading the way towards adopting St Francis' Third Rule. The only person who pays attention to the Third Order more than occasionally, is Johannes Busch, author of the Chronicon Windeshemense, a composite work on the origin of both the monastery and the chapter of Windesheim. Even in his perception, however, it is not the adoption of the Third Rule and the belonging to one order or another that is decisive for a convent to be fully recognised as a member of the movement, but the connection that exists or can be construed between this convent and the brotherhood in Deventer, which was under the direction of Geert Grote's disciple Florens Radewijnsz. In the internal debate between the devotionalists, no special emphasis is placed on the preeminence of the way of life of the Brothers and Sisters of the Common Life, who in their abstention from any rule copied the way of life of the ecclesia primitiva. Busch, moreover, tends to see the status of the Tertiaries as akin to the one of the Brothers and Sisters rather than as a preliminary phase leading towards the full religious life of the Augustinian Canons and Canonesses (as united in the Chapter of Windesheim).","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"74 1","pages":"9-32"},"PeriodicalIF":0.0,"publicationDate":"2000-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68167463","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

De kronieken van twee Delftse tertiarissenconventen 两个代尔夫特高等教育大会的编年史

Ons Geestelijk Erf Pub Date : 2000-06-01 DOI: 10.2143/OGE.74.1.616448

G. Verhoeven

{"title":"De kronieken van twee Delftse tertiarissenconventen","authors":"G. Verhoeven","doi":"10.2143/OGE.74.1.616448","DOIUrl":"https://doi.org/10.2143/OGE.74.1.616448","url":null,"abstract":"Contrary to the Congregation of Windesheim the Third Order of St Francis is not rich in historiographical works. No more than five chronicles of convents and a fragment of a sixth one have come down to us. In this article the chronicles of the Delft convents of St Agatha (founded 1380) and St Barbara (founded 1401) are analysed and edited. The chronicle of St Agatha might have been written by Maria Ofhuys, mother of the convent around 1450. She treated the humble origin of the house and the deeds of the successive mothers. The chronicle was meant as a work of history, but also as an edifying exhortation to humility. The stories about the pious deathbeds of some of the mothers will have comforted the sick in the hospital room of the house, where we know the chronicle was kept. The first version of the chronicle of St Barbara was written by Jan Janszoon, confessor of the convent from 1515 to 1544. Central in his story are the origin of the convent as a separation from St Agatha and the deeds of the successive confessors. He may have written this chronicle after the great fire of Delft in 1536, that also destroyed St Barbara and its archives. He probably wanted to save the history of the convent from oblivion and to encourage the sisters by making them fully aware of how their predecessors had overcome disasters. This led him to write open-heartedly about past troubles, e.g. a conflict with St Agatha, even if these stories put his own convent in an unfavourable light. His chronicle was continued and partly rewritten by Christiaan van Adrichem, confessor of the convent from 1565 until his flight to Cologne in 1572. He left out all negative aspects of the history of the convent and the order. In his days the ranks had to be closed against the threat of the protestant revolution.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"74 1","pages":"105-152"},"PeriodicalIF":0.0,"publicationDate":"2000-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68167271","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

Anonieme teksten in een Ruusbroec-handschrift (Averbode, Archief IV 101, olim Bibliotheek 101 F 3) ruusbroec手稿中的匿名文本(Averbode, archive IV 101, olim library 101 F 3)

Ons Geestelijk Erf Pub Date : 2000-01-01 DOI: 10.2143/OGE.74.3.616452

R. Faesen

引用次数: 1

De kroniek van prior Olivier De Langhe o.s.b. : als exponent van de hagio-historiografie, een vergeten subgenre uit de vijftiende-eeuwse monastieke geschiedschrijving 奥利维耶·德·朗格的编年史:作为hagio史学的倡导者，hagio史学是15世纪修道院史学中被遗忘的一个分支

Ons Geestelijk Erf Pub Date : 1999-09-01 DOI: 10.2143/OGE.73.2.2003354

Steven Vanderputten

{"title":"De kroniek van prior Olivier De Langhe o.s.b. : als exponent van de hagio-historiografie, een vergeten subgenre uit de vijftiende-eeuwse monastieke geschiedschrijving","authors":"Steven Vanderputten","doi":"10.2143/OGE.73.2.2003354","DOIUrl":"https://doi.org/10.2143/OGE.73.2.2003354","url":null,"abstract":"Medieval monastic historiography stems from the reconciliation of two distinctively different world-views: the Christian linearic conception of time and history necessarily clashes with the deeply rooted circularity of monastic time, especially when looked upon from a liturgical angle. It seems clear, however, that quite a number of historiographers not only appreciated this distinction, but also tried to forge an alliance between literary genres that belonged to the two intellectual options. In the present article a fifteenth-century chronicle from the abbey of Saint Bavon in Ghent (currently Belgian East-Flanders; Ghent, University Library, 487, fol. 67r°-69v°) is presented as an extreme example of these attempts. The narrative text, which forms part of a manuscript entirely devoted to the cult of local saints, is an adaptation of the hagiographic memory of the community and an attempt to represent the contents of texts, mainly and sometimes exclusively aimed at edification and moralisation, in a chronological fashion, and to bring the history of the community as a social group in line with the evolution of the cult of saints, thus enhancing the monk's self-confidence. This often-overlooked expression of late-medieval representation of the past is rather remarkable in its ideological conception, and stems from a tradition in which the monastic historiographer would make an attempt at sanctifying the community.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"73 1","pages":"178-197"},"PeriodicalIF":0.0,"publicationDate":"1999-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68167300","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The Work of Gerlach Peters (d. 1411), Spiritual Diarist 工作的Gerlach彼得斯(d. 1411)，精神日记

Ons Geestelijk Erf Pub Date : 1999-09-01 DOI: 10.2143/OGE.73.2.2003353

J. Engen

引用次数: 2

Het 'Compendium theologicae veritatis' van Hugo Ripelin van Straatsburg als bron voor Ruusbroec 斯特拉斯堡的Hugo Ripelin的《神学真理纲要》是Ruusbroec的来源

Ons Geestelijk Erf Pub Date : 1999-09-01 DOI: 10.2143/OGE.73.2.2003352

C.A.M. Schepers

引用次数: 0

Titus Brandsma und dieeditio criticades gesamten Schrifttums von Geert Grote (1340-1384) 提图斯·布兰斯马和迪埃蒂奥对吉尔特·格罗特（1340-1384）全部著作的批评

Ons Geestelijk Erf Pub Date : 1999-09-01 DOI: 10.2143/OGE.73.2.2003356

Rudolf Th. M. Van Dijk