The Cistercians in Ireland in the 12Th Century
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Visit Louth Brochure
About County Louth • 1 hour commute from Dublin or Belfast; • Heritage county, steeped in history with outstanding archaeological features; • Internationally important and protected coastline with an unspoiled natural environment; • Blue flag beaches with picturesque coastal villages at Visit Louth Baltray, Annagassan, Clogherhead and Blackrock; • Foodie destination with award winning local produce, Land of Legends delicious fresh seafood, and an artisan food and drinks culture. and Full of Life • ‘sea louth’ scenic seafood trail captures what’s best about Co. Louth’s coastline; the stunning scenery and of course the finest seafood. Whether you visit the piers and see where the daily catch is landed, eat the freshest seafood in one of our restaurants or coastal food festivals, or admire the stunning lough views on the greenway, there is much to see, eat & admire on your trip to Co. Louth • Vibrant towns of Dundalk, Drogheda, Carlingford and Ardee with nationally-acclaimed arts, crafts, culture and festivals, museums and galleries, historic houses and gardens; • Easy access to adventure tourism, walking and cycling, equestrian and water activities, golf and angling; • Welcoming hospitable communities, proud of what Louth has to offer! Carlingford Tourist Office Old Railway Station, Carlingford Tel: +353 (0)42 9419692 [email protected] | [email protected] Drogheda Tourist Office The Tholsel, West St., Drogheda Tel: +353 (0)41 9872843 [email protected] Dundalk Tourist Office Market Square, Dundalk Tel: +353 (0)42 9352111 [email protected] Louth County Council, Dundalk, Co. Louth, Ireland Email: [email protected] Tel: +353 (0)42 9335457 Web: www.visitlouth.ie @VisitLouthIE @LouthTourism OLD MELLIFONT ABBEY Tullyallen, Drogheda, Co. -
Continuum: Laying a Foundation Winter 2008
Laying a foundation Between 1955 and 1958, the newly arrived Cistercians helped found the University of Dallas, carved out a piece of land, and built a monastery. By Brian Melton ’71 Editor’s note: This is the third in an occasional series of stories cel- Not that there was anything to complain about when it came to their ebratng the Cistercian’s 50 years in Texas. new digs in Texas. February found the fi rst seven monks (Frs. Damian Szödény, Thomas Fehér, Lambert Simon, Benedict Monostori, George, y 1955, things fi nally seemed to be going right for the Christopher Rábay, and Odo) living and working at Our Lady of Vic- beleaguered Hungarian Cistercians. Behind them lay tory in Fort Worth and several other parishes and schools throughout two intensely traumatic experiences: fi rst, their har- Dallas. And when Fr. Anselm Nagy came down from Wisconsin in the rowing escape from Soviet authorities back home, and spring, he established residence at the former Bishop Lynch’s stately second, the bitter disagreement with their own abbot mansion on Dallas’s tony Swiss Avenue (4946), which became the un- Bgeneral from Rome, Sighard Kleiner. His autocratic, imperious or- offi cial gathering place of his new little fl ock. ders for them — to live a life of contemplative farm work and prayer Even better, permission for a Cistercian residence in Dallas came at the tiny Spring Bank Monastery in Wisconsin — sat about as well straight from the Holy See and sailed effortlessly through the di- as the forced Soviet suppression of their beloved abbey back home ocesan attorney’s offi ce in March, as did the incipient monastery’s in Zirc (pronounced “Zeerts”), Hungary. -
The Cistercian Abbey of Coupar Angus, C.1164-C.1560
1 The Cistercian Abbey of Coupar Angus, c.1164-c.1560 Victoria Anne Hodgson University of Stirling Submitted for the degree of Doctor of Philosophy August 2016 2 3 Abstract This thesis is an examination of the Cistercian abbey of Coupar Angus, c.1164-c.1560, and its place within Scottish society. The subject of medieval monasticism in Scotland has received limited scholarly attention and Coupar itself has been almost completely overlooked, despite the fact that the abbey possesses one of the best sets of surviving sources of any Scottish religious house. Moreover, in recent years, long-held assumptions about the Cistercian Order have been challenged and the validity of Order-wide generalisations disputed. Historians have therefore highlighted the importance of dedicated studies of individual houses and the need to incorporate the experience of abbeys on the European ‘periphery’ into the overall narrative. This thesis considers the history of Coupar in terms of three broadly thematic areas. The first chapter focuses on the nature of the abbey’s landholding and prosecution of resources, as well as the monks’ burghal presence and involvement in trade. The second investigates the ways in which the house interacted with wider society outside of its role as landowner, particularly within the context of lay piety, patronage and its intercessory function. The final chapter is concerned with a more strictly ecclesiastical setting and is divided into two parts. The first considers the abbey within the configuration of the Scottish secular church with regards to parishes, churches and chapels. The second investigates the strength of Cistercian networks, both domestic and international. -
DRAFT POLLING SCHEME 2020 Dáil Constituency of Louth SCHEME OF
DRAFT POLLING SCHEME 2020 Dáil Constituency of Louth SCHEME OF POLLING DISTRICTS AND POLLING PLACES ********************************************* This Polling Scheme will apply to elections and referenda generally INDEX Dáil Constituency of Louth Baile Átha Fhirdhia / Page 3 Ardee LEA Dún Dealgan Theas / Page 10 Dundalk South LEA Dún Dealgan-Cairlinn / Page 17 Dundalk-Carlingford LEA Droichead Átha Tuaithe / Page 24 Drogheda Urban LEA Droichead Átha Tuaithe / Page 31 Drogheda Rural LEA Comhairle Contae Lú – Louth County Council Draft Polling Scheme Page 1 Comhairle Contae Lú – Louth County Council Draft Polling Scheme Page 2 Constituency of Louth BAILE ÁTHA FHIRDHIA ARDEE LOCAL ELECTORAL AREA Baile Átha Fhirdhia - Ardee Draft Polling Scheme Page 3 Polling District District Electoral Divisions: Polling Ref Place ARDEE RURAL DED of Ardee Rural (part): - Artnalivery, ARDEE AA Ballybailie Rural, Ballygowan, Baltrasna, Blackstick, Bogstown, Boharnamoe, Broadlough, Cookstown, Coole, Curraghbeg, Dowdstown, Dromin, Glebe, Greenlane, Gudderstown, Harristown, Harristown North, Hasley, Hilltop Terrace, Hoathstown, Hoathstown Ardee, Irishtown, Knockcurlan, Lambtown, Manistown, Mapastown, Mullacloe, Mullameelan, Mullanstown, Pepperstown, Philibenstown, Rahanna, Riverstown, Rock, Roseybrook Lisrenny, Scagganstown, Shanlis, Stickillin, Streamstown, Townparks Lower, Townparks Upper. DED of Clonkeen (part): - Glack, Mountrush and Stormanstown DRAKESTOWN DED of Ardee Rural (part): - Anaglog, , DRAKESTOWN AB Blakestown, Cluide, Drakestown, Hunterstown, -
A Monestary for the Brothers of the Order of Cistercians of the Strict Observance of the Rule of St
Clemson University TigerPrints Master of Architecture Terminal Projects Non-thesis final projects 12-1986 A Monestary for the Brothers of the Order of Cistercians of the Strict Observance of the Rule of St. Benedict. Fairfield ounC ty, South Carolina Timothy Lee Maguire Clemson University Follow this and additional works at: https://tigerprints.clemson.edu/arch_tp Recommended Citation Maguire, Timothy Lee, "A Monestary for the Brothers of the Order of Cistercians of the Strict Observance of the Rule of St. Benedict. Fairfield County, South Carolina" (1986). Master of Architecture Terminal Projects. 26. https://tigerprints.clemson.edu/arch_tp/26 This Terminal Project is brought to you for free and open access by the Non-thesis final projects at TigerPrints. It has been accepted for inclusion in Master of Architecture Terminal Projects by an authorized administrator of TigerPrints. For more information, please contact [email protected]. A MONASTERY FOR THE BROTHERS OF THE ORDER OF CISTERCIANS OF THE STRICT OBSERVANCE OF THE RULE OF ST. BENEDICT. Fairfield County, South Carolina A terminal project presented to the Graduate School of Clemson University in partial fulfillment for the professional degree Master of Architecture. Timothy Lee Maguire December 1986 Peter R. Lee e Id Wa er Committee Chairman Committee Member JI shimoto Ken th Russo ommittee Member Head, Architectural Studies Eve yn C. Voelker Ja Committee Member De of Architecture • ACKNOWLEDGEMENTS . J Special thanks to Professor Peter Lee for his criticism throughout this project. Special thanks also to Dale Hutton. And a hearty thanks to: Roy Smith Becky Wiegman Vince Wiegman Bob Tallarico Matthew Rice Bill Cheney Binford Jennings Tim Brown Thomas Merton DEDICATION . -
Sweetheart Abbey and Precinct Walls Statement of Significance
Property in Care (PIC) ID: PIC216 Designations: Scheduled Monument (SM90293) Taken into State care: 1927 (Guardianship) Last reviewed: 2013 STATEMENT OF SIGNIFICANCE SWEETHEART ABBEY AND PRECINCT WALLS We continually revise our Statements of Significance, so they may vary in length, format and level of detail. While every effort is made to keep them up to date, they should not be considered a definitive or final assessment of our properties. Historic Environment Scotland – Scottish Charity No. SC045925 Principal Office: Longmore House, Salisbury Place, Edinburgh EH9 1SH © Historic Environment Scotland 2018 You may re-use this information (excluding logos and images) free of charge in any format or medium, under the terms of the Open Government Licence v3.0 except where otherwise stated. To view this licence, visit http://nationalarchives.gov.uk/doc/open- government-licence/version/3/ or write to the Information Policy Team, The National Archives, Kew, London TW9 4DU, or email: [email protected] Where we have identified any third party copyright information you will need to obtain permission from the copyright holders concerned. Any enquiries regarding this document should be sent to us at: Historic Environment Scotland Longmore House Salisbury Place Edinburgh EH9 1SH +44 (0) 131 668 8600 www.historicenvironment.scot You can download this publication from our website at www.historicenvironment.scot Historic Environment Scotland – Scottish Charity No. SC045925 Principal Office: Longmore House, Salisbury Place, Edinburgh EH9 1SH SWEETHEART ABBEY SYNOPSIS Sweetheart Abbey is situated in the village of New Abbey, on the A710 6 miles south of Dumfries. The Cistercian abbey was the last to be set up in Scotland. -
The Archaeological Record of the Cistercians in Ireland, 1142-1541
THE ARCHAEOLOGICAL RECORD OF THE CISTERCIANS IN IRELAND, 1142-1541 written by SIMON HAYTER October 2013 Abstract In the twelfth century the Christian Church experienced a revolution in its religious organisation and many new monastic Orders were founded. The Cistercian Order spread rapidly throughout Europe and when they arrived in Ireland they brought a new style of monasticism, land management and architecture. The Cistercian abbey had an ordered layout arranged around a cloister and their order and commonality was in sharp contrast to the informal arrangement of the earlier Irish monasteries. The Cistercian Order expected that each abbey must be self-sufficient and, wherever possible, be geographically remote. Their self-sufficiency depended on their land- holdings being divided into monastic farms, known as granges, which were managed by Cisterci and worked by agricultural labourers. This scheme of land management had been pioneered on the Continent but it was new to Ireland and the socio-economic impact on medieval Ireland was significant. Today the surviving Cistercian abbeys are attractive ruins but beyond the abbey complex and within the wider environment they are nearly invisible. Medieval monastic archaeology in Ireland, which in modern terms began in the 1950s, concentrated almost exclusively on the abbey complex. The dispersed monastic land-holdings, grange complexes and settlement patterns have been almost totally ignored. This report discusses the archaeological record produced through excavations of Cistercian sites, combined -
Your Detailed Itinerary
Romantic Scotland Romantic Your Detailed Itinerary Scotland associated with Robert Burns, where English poet Gerard Manley Hopkins, Day 1 a whole range of places, centred on Day 4 Day 5 who was inspired by the waterfall the Robert Burns Birthplace Museum here. Take the road through Liddesdale in at Alloway, Ayr, are worth exploring There’s a special romance in the Loch Retrace the shore-side route as far as Scottish Borders for Hermitage for their connection to this romantic Lomond area – and it lies close to Drymen and take the A811 Return east to Aberfoyle, going north Castle, visited by Mary, Queen of figure in Scotland’s literary life. In Glasgow, to the north of the city. eastwards, turning north on the A81 over the Duke’s Pass (the A821) for Scots, then head south west via 1791 he famously wrote what is Perhaps it came about through the for the Trossachs. This is the part of Callander. Gretna Green which, like other places perhaps Scotland’s saddest and most famous Scottish song ‘The Bonnie Scotland where tourism first began at along the border, was a destination romantic song of parting – ‘Ae fond Banks of Loch Lomond’, with its the dawning of the Romantic Age for eloping couples in the days when kiss and then we sever’. poignant and romantic theme of the before the end of the 18th century, Scotland had less strict wedding laws! soldier destined never to walk with when Highland scenery was seen in a his true love again by the ‘bonnie new way – as exciting, daring and Continue west for Dumfries, with its banks’. -
The Jesuits Founded on This Day, September 27, 1540
The Jesuits Founded on this day, September 27, 1540 I. Development of Religious “Orders” prior to the Jesuits Monastic -- ordinary and strict varieties (Benedictines, Carthusians, Cistercians, etc.) Western monasteries descend from Benedict of Nursia, + 547 Mendicant -- Dominicans (founded 1216) and Franciscans (founded 1209) Clerks Regular -- Renaissance development of organized groups of priests living together focused on pastoral care of people; they lived together under a common spiritual rule, becoming an effective method to reform local clergy II Iñigo de Loyola – Ignatius of Loyola (1493-1556) Early life as soldier, sickness, convalescence, period of intense & neurotic religiosity Discovery of spiritual “exercises”, determination to become a priest, study at Paris Formation of a group of colleagues, vows, idea of reaching the Holy Land Eventual arrival in Rome to offer themselves to whatever service the Pope desired Society of Jesus granted its existence September 27, 1540 Ignatius hereafter becomes an administrator of an ecclesiastical juggernaut III Discipline and Flexibility as the marks of the order •How do they live together? They don’t, necessarily. They travel a lot (at least corporately). •What do Jesuits do? Whatever needs doing or whatever special mission the Pope assigns. •Variety of Jesuit ministries: education of lay people; education of clergy; global missions; parish work; research; communication; spiritual retreats; writing •How did the Jesuits found schools and universities? (27 in USA) (Joke about Bethlehem) IV Significant moments Adherence to social elites, wealth, influence, and eventual suppression of the Order (1773) (My landlady in Dublin; McCann’s Grandmother) Expulsion of Jesuits from France, Spain, Portugal 1757-1770 Revival of Order (1814) and strict adherence to the Papacy Liberalization of the Order in the 1900s and criticism of Vatican (1970s), reined in by Pope (1980s) V Reformulation of the Jesuits’ Mission, 1975: heightened focus on social justice (Examples: El Salvador, Nicaragua) (Example Cristo Rey Network) “ . -
Jesuit Urban Mission
Jesuit Urban Mission Bernard loved the hills, Benedict the valleys, Francis the towns, Ignatius great cities. This brief couplet of unknown origin captures in a few words the distinct charisms of four saints and founders of religious communities in the Church— the Cistercians, the Benedictines, the Franciscans and the Jesuits. Ignatius of Loyola, who founded the Society of Jesus (the Jesuits), placed much focus on the plight of the poor in the great cities of his time. In his Spiritual Exercises, Ignatius imagined God gazing upon the teeming masses of our cities, on men and women sick and dying, the old and young, the rich and the poor, the happy and sad, some being born and some being laid to rest. Surrounded by that mass of human need, Ignatius was 63 moved by a God who joyfully opted to 60 At Rome he founds public works of piety: hospices for In Rome, he renews the practice of frequenting women in bad marriages; for virgins at [the church of] step into the pain of human suffering and the sacraments and of giving devout sermons and Santa Caterina dei Funari, for [orphan] girls at [the became flesh, sharing fully all our human introduces ways of passing on the rudiments of church of] Santi Quattro Coronati, also for orphan Christian doctrine to youth in the churches and boys wandering through the city as beggars, a residence joys and sorrows. squares of Rome. Peter Balais, S.J. Plates 60, 63. Vita beati patris Ignatii Loiolae for [Jewish] catechumens, as well as other residences The Illustrated Life of Ignatius of Loyola, and colleges, to the profit and with the admiration of Jesuit Refugee Service published in Rome in 1609 to celebrate Ignatius’ beatification that year by Pope Paul V. -
May 26, 2000 Vol
Inside Archbishop Buechlein . 4, 5 Editorial. 4 From the Archives. 25 Question Corner . 11 TheCriterion Sunday & Daily Readings. 11 Criterion Vacation/Travel Supplement . 13 Serving the Church in Central and Southern Indiana Since 1960 www.archindy.org May 26, 2000 Vol. XXXIX, No. 33 50¢ Two men to be ordained to the priesthood By Margaret Nelson His first serious study of religion was of 1979—four months into the Iran civil his sister and her husband when he was 6 Islam, when he began to teach in Saudi war. years old. Archbishop Daniel M. Buechlein will Arabia. A history professor there, “a wise “I approached the nearest Catholic At his confir- ordain two men to the priesthood for the man from Iraq” who spoke fluent English, Church—St. Joan of Arc in Indianapolis.” mation in 1979, Archdiocese of Indianapolis at 11 a.m. on talked with him He asked Father Donald Schmidlin for Borders didn’t June 3 at SS. Peter and Paul Cathedral in about his own instructions. Since that was before the think of the Indianapolis. faith. Rite of Christian Initiation of Adults priesthood. He They are Larry Borders of St. Mag- “He knew process was so widespread, he met with had been negoti- dalen Parish in New Marion—who spent more about the priest and two other men every week ating a teaching two decades overseas teaching lan- Christianity than or so. job in Japan to guages—and Russell Zint of St. Monica I knew about The week before Christmas in 1979, begin a 15-year Parish in Indianapolis—who studied engi- my own tradi- Borders was confirmed into the Catholic contract. -
How to Address Priests and Religious: Titles and Signs of Respect
How to Address Priests and Religious: Titles and Signs of Respect Marian Therese Horvat, Ph.D. Before me are several interesting questions on how we should address priests and religious men and women sent to my desk recently by a lady. I will answer them today on the TIA website, since I think that my correspondent is not the only one with similar queries. In times past every Catholic used to know some of the simple rules that have been set aside from disuse. The general protocol was taught by sisters in grade school, but more often was learned as in osmosis from everyday practice. No one dreamed of calling Father O’Reilly by the nickname “Bill,” or, addressing Sister Margaret Mary as “Maggie.” Everyone knew you rose as a sign of respect when a priest or religious entered the room. Speaking before a gathering that included clergy or religious, a Catholic speaker as habit addressed them solemnly first. The dignified sisters inspired respect. Above, a sister teaches protocol in a pre-Vatican II Catholic classroom. But then came the tumultuous and leveling aftermath of Vatican II that spelled a death to formalities in the religious sphere. Priests, monks and sisters began to adopt the ways of a world that were becoming increasingly vulgar and egalitarian. Distinguishing titles and marks of respect were considered alienating and only for old- fashioned “establishment” people who were afraid to embrace the “signs of the times.” In the spirit of adaptation to the world, the cassock and habit were abandoned, along with the formal signs of respect paid to the persons who wore them.