Del 108 - Studies in Medieval and Reformation Traditions

Renaissance Monks: Monastic Humanism in Six Biographical Sketches

Inbunden, Engelska, 2005

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This volume deals with the intellectual world of “progressive” Benedictine and Cistercian monks who vicariously represent humanists in cloisters (Klosterhumanismus, Bibelhumanismus) in German speaking lands: Conradus Leontorius (1460-1511), Maulbronn, Benedictus Chelidonius (c.1460-1521), Nuremberg and Vienna, Bolfgangus Marius (1469-1544), Aldersbach in Bavaria, Henricus Urbanus (c. 1470-c.1539), Georgenthal in the region of Gotha and Erfurt, Vitus Bild Acropolitanus (1481-1529), Augsburg, and Nikolaus Ellenbog (1481-1543), Ottobeuren in Swabia.For the first time in historical-theological research, new insights are provided into the world of the “social group” called Monastic Humanists who emerged next to the better known Civic Humanists within the diverse, international phenomenon of Renaissance humanism.

Produktinformation

Utgivningsdatum2005-07-29
Mått155 x 235 x 17 mm
Vikt477 g
FormatInbunden
SpråkEngelska
SerieStudies in Medieval and Reformation Traditions
Antal sidor176
FörlagBrill
ISBN9789004144316

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List of IllustrationsForeword, Gerhard B. Winkler, O. Cist.PrefaceAcknowledgementsAbbreviationsIntroduction1. An Editor of Latin Bibles and Works of the Church Fathers: Conradus Leontorius, Monk of Maulbronn2. A Graecian, Christian Poet, and Playwright: Benedictus Chelidonius, Monk of Nuremberg, Abbot of the Schottenstift, Vienna3. A Historiographer and Distinguished Verse Maker: Bolfgangus Marius, Monk of Aldersbach, Bavaria4. A Latinist, Supporter of Reuchlin, and Editor of Christ-centered Poetry: Henricus Urbanus, Monk of Georgenthal, Thuringia5. Jack-of-all-Trades: Vitus Bild Acropolitanus, Monk of Saints Ulrich and Afra in Augsburg6. When Monks Were Eager to Study the Sacred Languages: Nikolaus Ellenbog, Monk of Ottobeuren, SwabiaConclusionSelect BibliographyIndex of Personal NamesIndex of PlacesIndex of Subjects

One may say that we do not get to know very much about the everyday life of the learned monks. But we do get to know that they had everyday problems like any other human beings, and that they sometimes solved these problems in a way that gave priority above almost all to their learned studies. These sketches also make it clear that the monks were quite different - in theology, spirituality, learned interests, and way of life, and cannot be brought together as a homogeneous collective. Their most common feature was perhaps their individuality. Anders Jarlert, Church History and Religious Culture