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Silence and Sign Language in Medieval Monasticism explores the rationales for religious silence in early medieval abbeys and the use of nonverbal forms of communication among monks when rules of silence forbade them from speaking. After examining the spiritual benefits of personal silence as a form of protection against the perils of sinful discourse in early monastic thought, this work shows how the monks of the Abbey of Cluny (founded in 910 in Burgundy) were the first to employ a silent language of meaning-specific hand signs that allowed them to convey precise information without recourse to spoken words. Scott Bruce discusses the linguistic character of the Cluniac sign language, its central role in the training of novices, the precautions taken to prevent its abuse, and the widespread adoption of this custom in other abbeys throughout Europe, which resulted in the creation of regionally specific idioms of this silent language.
A study of religious silence and sign language in an early medieval abbey.
Diarmaid MacCulloch, acknowledged master of the big picture in Christian history, unravels a polyphony of silences from the history of Christianity and beyond. He considers the surprisingly mixed attitudes of Judaism to silence, Jewish and Christian borrowings from Greek explorations of the divine, and the silences which were a feature of Jesus's brief ministry and witness. Besides prayer and mystical contemplation, there are shame and evasion; careless and purposeful forgetting. Many deliberate silences are revealed: the forgetting of histories which were not useful to later Church authorities (such as the leadership roles of women among the first Christians), or the constant problems which Christianity has faced in dealing honestly with sexuality. Behind all this is the silence of God; and in a deeply personal final chapter, MacCulloch brings a message of optimism for those who still seek God beyond the clamorous noise of over-confident certainties.
Collected Studies CS1064 This collection of Giles Constable's key articles on medieval monastic and ecclesiastical history provides nothing less than a comprehensive overview of research in the field. The book provides an insight into monastic life in the Middle Ages - from Germany to Normandy and from England to Sicily.
The book represents a historical overview of the way the topic of gesture and sign language has been treated in the 18th century French philosophy. The texts treated are grouped into several categories based on the view they present of deafness and gesture. While some of those texts obviously view deafness and sign language in negative terms, i.e. as deficiency, others present deafness essentially as difference, i.e. as a set of competences that might provide some insights into how spoken language works. One of the arguments of the book is that these two views of deafness and sign language still represent two dominant paradigms present in the current debates on the issue. The aim of the book, therefore, is not only to provide a historical overview but to trace what might be called a “history of the present”.
Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.
A guide to life at a medieval monastery, this book brings alive the monastic community of Durham and offers a fascinating glimpse into the history of Durham Cathedral.
This book uses the tools of analytic philosophy and close readings of medieval Christian philosophical and theological texts in order to survey what these thinkers said about what today we call ‘disability.’ The chapters also compare what these medieval authors say with modern and contemporary philosophers and theologians of disability. This dual approach enriches our understanding of the history of disability in medieval Christian philosophy and theology and opens up new avenues of research for contemporary scholars working on disability. The volume is divided into three parts. Part One addresses theoretical frameworks regarding disability, particularly on questions about the definition(s) of ‘disability’ and how disability relates to well-being. The chapters are then divided into two further parts in order to reflect ways that medieval philosophers and theologians theorized about disability. Part Two is on disability in this life, and Part Three is on disability in the afterlife. Taken as a whole, these chapters support two general observations. First, these philosophical theologians sometimes resist Greco-Roman ableist views by means of theological and philosophical anti-ableist arguments and counterexamples. Here we find some surprising disability-positive perspectives that are built into different accounts of a happy human life. We also find equal dignity of all human beings no matter ability or disability. Second, some of the seeds for modern and contemporary ableist views were developed in medieval Christian philosophy and theology, especially with regard to personhood and rationality, an intellectualist interpretation of the imago Dei, and the identification of human dignity with the use of reason. This volume surveys disability across a wide range of medieval Christian writers from the time of Augustine up to Francisco Suarez. It will be of interest to scholars and graduate students working in medieval philosophy and theology, or disability studies.
2018 Lefty Award nominee for Best Historical Mystery Novel In the winter of 1282, snow and ice ravage East Anglia while Prioress Eleanor awaits the decision of her young maid, Gracia, found starving on the streets some years ago, whether to take vows or to leave Tyndal Priory to make her way in the world. But a far greater problem arrives at the priory gate. Seven abbots are riding to meet a papal legate in Norfolk. This is not a pilgrimage—each abbot hopes to make a case for being raised to a bishopric at the next vacancy. One abbot grows so ill the party has detoured to Tyndal. And despite the limited care Sister Anne can offer, Abbot Ilbert dies a horrible death, cause unknown. As his fellows prepare to resume their journey the next day, Abbot Tristram doubles over in great distress. By now the heavy snows have choked all the roads and the priory and village are marooned. Tristram dies. And then another abbot sickens while Sister Anne struggles to determine what killed these men—which question soon becomes not just what, but who did it? One suspect is the gluttonous Odo, the ambitious Abbot of Caldwell and younger brother of Crowner Ralf. Since everyone despises Odo, is he simply a red herring? Prioress Eleanor is determined to stop the carnage that has shattered the tranquility in her priory while the Crowner must enforce the king's justice. Brother Thomas and Sister Anne form part of the investigation which plumbs the priory's kitchens and management as well as its medical facilities. The Proud Sinner, 13th in the Medieval Mysteries by Priscilla Royal, illustrates medieval matters medical and culinary as well as vocations for the religious life in a framework that crosses Chaucer's Canterbury Tales with Agatha Christie's And Then There Were None.
A major new history of medieval monasticism, from the fourth to the sixteenth century From the late Roman Empire onwards, monasteries and convents were a common sight throughout Europe. But who were monasteries for? What kind of people founded and maintained them? And how did monasticism change over the thousand years or so of the Middle Ages? Andrew Jotischky traces the history of monastic life from its origins in the fourth century to the sixteenth. He shows how religious houses sheltered the poor and elderly, cared for the sick, and educated the young. They were centres of intellectual life that owned property and exercised power but also gave rise to new developments in theology, music, and art. This book brings together the Orthodox and western stories, as well as the experiences of women, to show the full picture of medieval monasticism for the first time. It is a fascinating, wide-ranging account that broadens our understanding of life in holy orders as never before.