By Sherri Olson
A research of existence within medieval monasteries that explores monastic spirituality, day-by-day exercises, touch with the skin global, and the old impression of those foundational associations at the Western world.
• Surveys the heritage of the monastery, describing its origins, objective, geographic unfold, and effect at the greater society
• offers a glimpse of the wealthy and infrequently idiosyncratic facts that survives for medieval monasteries
• Emphasizes the pervasiveness of monasticism in medieval Europe, the flexibility of the monastic culture, and its extraordinary survival
• Brings to existence the inner adventure of a regular monk or nun, permitting readers to appreciate what attracts a few contributors to the monastic life
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Additional info for Daily Life in a Medieval Monastery
It was during his military service, on a bitter winter day, that Martin met a poor naked man at the gate of the town of Amiens begging for something to cover himself with, and taking his sword he cut his military cloak in half, and gave one part to the poor man. ” Like Pachomius, Martin’s long military service was put to good use when he began setting up monastic communities. ”22 After his discharge in 356 at the age of forty, Martin began to explore the monastic life (although the very first thing he did upon discharge was to visit his aged parents and try to convert them to Christianity, an endeavor that worked with his mother but not his father).
25. Knowles, Christian Monasticism, p. 212. 26. Marc Bloch, The Historian’s Craft, trans. Peter Putnam (New York: Vintage, 1953), pp. 140–1, 143. 27. Julian Haseldine, “The Monastic Cult of Friendship,” in The Culture of Medieval English Monasticism, ed. James G. Clark (Woodbridge: Boydell, 2007), pp. 177–202; quotation at p. 201. 28. D. L. D’Avray, The Preaching of the Friars: Sermons Diffused from Paris before 1300 (Oxford: Clarendon Press, 1985), pp. 3–4. 29. Brooke, The Age of the Cloister, p.
Following his lead, monasteries would reign supreme in book production for the next 700 years. Cassiodorus’s wish was to preserve Christian culture, which was clearly under threat. To that end he established a reading program, a bibliography of books to be read, both pagan and Christian (including, for example, Aristotle’s treatises on logic and various commentaries on the Bible), in the belief that both were needed to foster Bible study, and that pagan classics could serve a Christian purpose.