Notes an Hospitaller Sisters in Central Europe (outside Frisia) during the later Middle Ages The military-religious orders were supposed to fight and shed blood for the faith. Nevertheless, the Hospitallers included women, similar to the Teutonic Order. This should not be a surprize because both military-religious orders upheld caring for the needy and sick as important tasks. In Upper Germany, however, there were no convents of Hospitaller sisters. This was different from Frisia, where special socio-political conditions produced Hospitaller nunneries, and it was also different from other European countries where there had been enough female Hospitallers to concentrate them in special houses. Yet according to a list of 1367 the southern part of the Priory of Alamania had four commanderies where, in each case, seven sisters were supposed to live alongside with knights and priests: Heimbach, Dorlisheim, Freiburg im Breisgau and Villingen. From documents it is known that in many other commanderies married couples, widows or single women bought for themselves life-rents from and maintenance in Hospitaller houses. The legal status of such females was not always clear. Some of them may have hoped to be recognized as fully-professed sorores, in order to enjoy the privileged status of religious persons, whereas others may only have been consorores or donate. Others may have been female servants or just members of ecclesiastical fraternities.
{"title":"Notizen zu Johanniterschwestern in Mitteleuropa (außerhalb von Friesland) während des Spätmittelalters","authors":"Karl Borchardt","doi":"10.12775/om.2022.005","DOIUrl":"https://doi.org/10.12775/om.2022.005","url":null,"abstract":"Notes an Hospitaller Sisters in Central Europe (outside Frisia) during the later Middle Ages\u0000The military-religious orders were supposed to fight and shed blood for the faith. Nevertheless, the Hospitallers included women, similar to the Teutonic Order. This should not be a surprize because both military-religious orders upheld caring for the needy and sick as important tasks. In Upper Germany, however, there were no convents of Hospitaller sisters. This was different from Frisia, where special socio-political conditions produced Hospitaller nunneries, and it was also different from other European countries where there had been enough female Hospitallers to concentrate them in special houses. Yet according to a list of 1367 the southern part of the Priory of Alamania had four commanderies where, in each case, seven sisters were supposed to live alongside with knights and priests: Heimbach, Dorlisheim, Freiburg im Breisgau and Villingen. From documents it is known that in many other commanderies married couples, widows or single women bought for themselves life-rents from and maintenance in Hospitaller houses. The legal status of such females was not always clear. Some of them may have hoped to be recognized as fully-professed sorores, in order to enjoy the privileged status of religious persons, whereas others may only have been consorores or donate. Others may have been female servants or just members of ecclesiastical fraternities.","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":"129 9","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41330233","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}
The Relations between Teutonic Orden, the House of Kyburg and the city of Bern in the first part of the 13. century As the Teutonic Order begann acquitting lands in the south-western part of the Reich and the neighbouring Burgundy between 1200-1212, he depended on the goodwill of the mighty House of Kyburg. Beacause the Teutonic Brethren were the favorites of their rivals, the Hohenstaufen, it was diffucult for them, to gain also their grace. The same applied for the city of Bern, standing under the patronage of the House of Zähringen, other local rivals of the Hohenstaufen. After their line vanished in 1218, the Emperor Frederick II. launched a long struggle with the Kyburgs for the legacy, which took a sharp form especially in Beromünster. This might have influenced the way the member of the Kyburg-Family were looking at the Teutonic Order. When the inheritance of the Zähringen was definitively divided in 1226, the Emperor expriopriated in the same year in Köniz the Augustine monchs and gave their possessions to the Teutonic Order. Because the church in Bern also belonged to them, the priests of the Order had become the highest clerics in the city. The Emperor wanted thus to keep the Berner patricians in leaning strikes. The simple habitants of Bern had refused to participate at messes celebrated by Teutonic priest for long. The Kyburgs started prefering the Knights of St. John. It was in their church, where the head of the family, Werner I. von Kyburg, was burried after dying from a disease in the Holy Land. The Teutonic Order should never obtain any possessions in territories controlled by the House of the Kyburg. Po Polsku: Gdy Zakon Krzyżacki zaczął między 1200-1212 nabywanie posiadłości w południowo-zachodnich zakątkach Rzeszy i graniczącej z nią Burgundii, uzależniony był m.in. od przychylności Kyburgów, jednego z najpotężniejszych rodów w tym regione. Ponieważ Krzyżacy byli pupilem rywalizujących z Kyburgami Sztaufów, trudno im było równocześnie zdobyć względy grafów z Kyburgu. To samo dotyczyło miasta Berna, stojącego pod egidą skonfliktowanych ze Sztaufami Zeringerów. Po wygaśnięciu tej linii w 1218 r. Fryderyk II. rozpoczął walkę z Kyburgami o jak największą część po ich spuściźnie, która szczególnie w Beromünster przybrała ostrą formę. Wpłynęło to negatywnie na postrzeganie Zakonu przez kyburskich grafów. Gdy spadek został do 1226 r. definitywnie rozdzielony, cesarz wywłaszczył w tym samym roku w Köniz Augustynów na korzyść Krzyżaków. Ponieważ kościół w pobliskim Bernie również należał do nich, księża Zakonni stali się najważniejszymi duchownymi w mieście. Cesarz chciał tym sposobem utrzymać patrycjat berneński w ryzach. Prości mieszczanie długo odmawiali uczestnictwa w mszach celebrowanych przez braci krzyżackich. Kyburgowie natomiast ostatecznie zrazili się do Zakonu i woleli wspierać joannitów. To w ich kościele pochowany został zmarły w Ziemi Świętej Werner I. von Kyburg, ówczesna głowa rodu. Zakon Krzyżacki miał już nigdy nie
条顿骑士团，基堡家族和伯尔尼市之间的关系13章第一部分。当条顿骑士团在1200年至1212年间开始割让帝国西南部和邻近的勃艮第地区的土地时，他依赖于强大的Kyburg家族的善意。因为条顿兄弟会是他们的对手霍亨斯陶芬的宠儿，所以他们很难获得他们的青睐。同样的情况也发生在伯尔尼市，它由霍亨斯陶芬在当地的其他竞争对手Zähringen家族赞助。在他们的家族于1218年消失后，皇帝腓特烈二世。发起了一场与Kyburgs家族争夺遗产的长期斗争，这场斗争在berom nster尤为激烈。这可能影响了kyburg家族成员看待条顿骑士团的方式。当Zähringen的继承权在1226年被明确划分时，皇帝于同年Köniz剥夺了奥古斯丁的僧侣，并将他们的财产交给了条顿骑士团。因为伯尔尼的教堂也属于他们，骑士团的牧师已经成为城市中最高的神职人员。因此，皇帝希望保持伯纳贵族的罢工。伯尔尼淳朴的居民长期以来一直拒绝参加日耳曼牧师举行的宴会。凯伯尔人开始喜欢圣约翰骑士团。在他们的教堂里，一家之主维尔纳·i·冯·基伯格(Werner I. von Kyburg)在圣地死于疾病后被安葬在这里。条顿骑士团不应在Kyburg家族控制的领土上占有任何财产。Po Polsku:Gdy Zakon Krzyżacki zaczął między 1200-1212 nabywanie posiadłości w południowo-zachodnich zakątkach Rzeszy i graniczącej z nioburgundii, uzależniony byowm .in。od przychylności Kyburgów, jednego z najpotężniejszych rodów wtym区域。波尼瓦耶兹Krzyżacy byli瞳孔rywalizujących吉布尔加米Sztaufów, trudno im było równocześnie兹多比奇względy grafów吉布尔加米。致samo dotyczyło miasta Berna, stojącego pod egidoskonfliktowanych ze Sztaufami Zeringerów。Po wygaśnięciu tej linii w 1218 r. Fryderyk II。rozpoczął walkz Kyburgami o jak największą część po ich spuściźnie, która szczególnie w berom nster przybrała ostroformz。Wpłynęło到否定词后，Zakonu przez kyburskich grafów。Gdy spadek zostaowdo 1226 r. definitywnie rozdzielony, cesarz wywłaszczył wtym samym roku w Köniz Augustynów na korzyść Krzyżaków。poniewazkościół w poliskim Bernie również należał do niich, księża Zakonni stali sizi najważniejszymi duchownymi w mieście。Cesarz chciazotym sposobem utrzymaki patricjat berneński wryzach。Prości mieszczanie długo odmawiali uczestnictwa w mszach celebrowanych przez braci krzyżackich。吉尔吉斯斯坦民族主义者ostatecznie zrazili siodo Zakonu i woleli wspierazic joannitów。到哪里kościele pochowany zostaow zmarły w Ziemi Świętej Werner I. von Kyburg， ówczesna głowa rodu。扎孔Krzyżacki米亚沃祖耶兹尼尼·尤兹斯卡奇posiadłości娜·特列纳赫·控制罗洛安奇·普雷兹Kyburgów。
{"title":"Die Beziehungen des Deutschen Ordens zu den Grafen von Kyburg und zur Stadt Bern in der ersten Hälfte des 13. Jahrhunderts","authors":"Piotr Gotówko","doi":"10.12775/om.2022.008","DOIUrl":"https://doi.org/10.12775/om.2022.008","url":null,"abstract":"The Relations between Teutonic Orden, the House of Kyburg and the city of Bern in the first part of the 13. century\u0000As the Teutonic Order begann acquitting lands in the south-western part of the Reich and the neighbouring Burgundy between 1200-1212, he depended on the goodwill of the mighty House of Kyburg. Beacause the Teutonic Brethren were the favorites of their rivals, the Hohenstaufen, it was diffucult for them, to gain also their grace. The same applied for the city of Bern, standing under the patronage of the House of Zähringen, other local rivals of the Hohenstaufen. After their line vanished in 1218, the Emperor Frederick II. launched a long struggle with the Kyburgs for the legacy, which took a sharp form especially in Beromünster. This might have influenced the way the member of the Kyburg-Family were looking at the Teutonic Order. When the inheritance of the Zähringen was definitively divided in 1226, the Emperor expriopriated in the same year in Köniz the Augustine monchs and gave their possessions to the Teutonic Order. Because the church in Bern also belonged to them, the priests of the Order had become the highest clerics in the city. The Emperor wanted thus to keep the Berner patricians in leaning strikes. The simple habitants of Bern had refused to participate at messes celebrated by Teutonic priest for long. The Kyburgs started prefering the Knights of St. John. It was in their church, where the head of the family, Werner I. von Kyburg, was burried after dying from a disease in the Holy Land. The Teutonic Order should never obtain any possessions in territories controlled by the House of the Kyburg.\u0000 \u0000Po Polsku:\u0000Gdy Zakon Krzyżacki zaczął między 1200-1212 nabywanie posiadłości w południowo-zachodnich zakątkach Rzeszy i graniczącej z nią Burgundii, uzależniony był m.in. od przychylności Kyburgów, jednego z najpotężniejszych rodów w tym regione. Ponieważ Krzyżacy byli pupilem rywalizujących z Kyburgami Sztaufów, trudno im było równocześnie zdobyć względy grafów z Kyburgu. To samo dotyczyło miasta Berna, stojącego pod egidą skonfliktowanych ze Sztaufami Zeringerów. Po wygaśnięciu tej linii w 1218 r. Fryderyk II. rozpoczął walkę z Kyburgami o jak największą część po ich spuściźnie, która szczególnie w Beromünster przybrała ostrą formę. Wpłynęło to negatywnie na postrzeganie Zakonu przez kyburskich grafów. Gdy spadek został do 1226 r. definitywnie rozdzielony, cesarz wywłaszczył w tym samym roku w Köniz Augustynów na korzyść Krzyżaków. Ponieważ kościół w pobliskim Bernie również należał do nich, księża Zakonni stali się najważniejszymi duchownymi w mieście. Cesarz chciał tym sposobem utrzymać patrycjat berneński w ryzach. Prości mieszczanie długo odmawiali uczestnictwa w mszach celebrowanych przez braci krzyżackich. Kyburgowie natomiast ostatecznie zrazili się do Zakonu i woleli wspierać joannitów. To w ich kościele pochowany został zmarły w Ziemi Świętej Werner I. von Kyburg, ówczesna głowa rodu. Zakon Krzyżacki miał już nigdy nie","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42992481","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}
This paper refers to the noble patronage around Santa Eufemia de Cozuelos, the first female house of the Military Order of Santiago since 1186, based in the north of the Kingdom of Castile, during the second half of the thirteenth century. This patronage provided the convent with funerary spaces to perpetuate the memory of some noble Castilian and Leonese families whose members effected important land donations to the monastery, thus assuring prayers for the salvation of their souls. Unlike the vast majority of the many female monastic houses founded in the kingdoms of Castile and León in the Middle Ages, the lack of aristocratic founders, patrons or benefactors in all the female Jacobean convents in Castile and León since their founding until the second half of the thirteenth century, Santa Eufemia among them, is striking. The subject of this paper aims to determine how the Military Order of Santiago managed to attract to its first female house a whole group of noble lineages. The patronage of these noble families along the second half of the thirteenth century provided the Jacobean monastery with the noble prestige that many other Castilian female convents had from their origin and of which Santa Eufemia lacked, and furthermore, also provided the Jacobean convent with the most relevant territorial expansion of its monastic domain, precisely along this same period. A detailed revision of the available source material and bibliography allowed us to put together enough information to follow and verify this process.
本文指的是13世纪下半叶，圣女修道院（Santa Eufemia de Cozuelos）周围的贵族庇护。圣女修道院是自1186年以来圣地亚哥军事教团的第一座女性修道院，位于卡斯蒂利亚王国北部。这种赞助为修道院提供了埋葬空间，以永久纪念一些贵族卡斯蒂利亚和莱昂家族，他们的成员向修道院捐赠了重要的土地，从而确保为拯救他们的灵魂祈祷。与中世纪卡斯蒂利亚和莱昂王国建立的许多女性修道院中的绝大多数不同，卡斯蒂利亚与莱昂的所有女性雅各宾修道院自成立以来直到13世纪下半叶都缺乏贵族创始人、赞助人或捐助者，其中包括圣女修道院，这一点令人震惊。本文的主题旨在确定圣地亚哥军事教团是如何将一群贵族血统吸引到其第一座女性住宅的。十三世纪下半叶，这些贵族家族的庇护为雅各宾修道院提供了许多其他卡斯蒂利亚女修道院所缺乏的贵族声望，而且也为雅各比修道院提供了与其修道院领域最相关的领土扩张，正是在同一时期。对现有的原始材料和参考书目进行了详细的修订，使我们能够收集足够的信息来遵循和验证这一过程。
{"title":"Nobility, kinship and memory in Santa Eufemia de Cozuelos, the first female convent of the Military Order of Santiago","authors":"Maria Soledad Ferrer-Vidal Díaz del Riguero","doi":"10.12775/om.2022.002","DOIUrl":"https://doi.org/10.12775/om.2022.002","url":null,"abstract":"This paper refers to the noble patronage around Santa Eufemia de Cozuelos, the first female house of the Military Order of Santiago since 1186, based in the north of the Kingdom of Castile, during the second half of the thirteenth century. This patronage provided the convent with funerary spaces to perpetuate the memory of some noble Castilian and Leonese families whose members effected important land donations to the monastery, thus assuring prayers for the salvation of their souls.\u0000Unlike the vast majority of the many female monastic houses founded in the kingdoms of Castile and León in the Middle Ages, the lack of aristocratic founders, patrons or benefactors in all the female Jacobean convents in Castile and León since their founding until the second half of the thirteenth century, Santa Eufemia among them, is striking.\u0000The subject of this paper aims to determine how the Military Order of Santiago managed to attract to its first female house a whole group of noble lineages. The patronage of these noble families along the second half of the thirteenth century provided the Jacobean monastery with the noble prestige that many other Castilian female convents had from their origin and of which Santa Eufemia lacked, and furthermore, also provided the Jacobean convent with the most relevant territorial expansion of its monastic domain, precisely along this same period. A detailed revision of the available source material and bibliography allowed us to put together enough information to follow and verify this process.","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43355020","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}
{"title":"Deutschordensgeschichte aus internationaler Perspektive. Festschrift für Udo Arnold zum 80. Geburtstag. Herausgegeben von Roman Czaja und Hubert Houben. Quellen und Studien zur Geschichte des Deutschen Ordens 85.","authors":"A. Baranov","doi":"10.12775/om.2022.020","DOIUrl":"https://doi.org/10.12775/om.2022.020","url":null,"abstract":"","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43806660","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}
Gehorsam gehört zu den drei monastischen Gelübden, die für alle monastischen Institutionen zentral waren. Daher wurde er auch mit dem Hinweis auf den Gehorsam Christi gegenüber Gottvater propagiert und mit dem Attribut der Heiligkeit versehen. Das gilt nicht zuletzt für die geistlichen Ritterorden, deren komplexe Aufgaben es notwendig machten, dass die Befehle der Oberen auch eingehalten wurden. Der Begriff erscheint so vielfach in der internen Korrespondenz, bei der Übergabe von Ämtern wie auch bei den Hinweisen auf die Gründiungsaufgaben der Orden. Allerdings gab es auch Grenzen für den geforderten Gehorsam. So bestimmten die Stabilimenta der Johanniter, dass die Befehle der Meister nur befolgt werden durften, wenn sie nicht den Statuten zuwiderliefen, wie dies im Fall der gerade erst gewählten Meisters Guillaume de Villaret deutlich wird. Aber auch allgemein bot der Einfluss der höhergestellten Brüder ein Gegengewicht zur Autorität der Meister, wie auch die Fälle des Rücktritts oder der Absetzung von Meistern zeigen. Gehorsam funktionierte somit in beiden Richtungen, zumal auch die Meister an die Statuten gebunden waren.
{"title":"Sancta obedientia","authors":"Jürgen Sarnowsky","doi":"10.12775/om.2022.010","DOIUrl":"https://doi.org/10.12775/om.2022.010","url":null,"abstract":"Gehorsam gehört zu den drei monastischen Gelübden, die für alle monastischen Institutionen zentral waren. Daher wurde er auch mit dem Hinweis auf den Gehorsam Christi gegenüber Gottvater propagiert und mit dem Attribut der Heiligkeit versehen. Das gilt nicht zuletzt für die geistlichen Ritterorden, deren komplexe Aufgaben es notwendig machten, dass die Befehle der Oberen auch eingehalten wurden. Der Begriff erscheint so vielfach in der internen Korrespondenz, bei der Übergabe von Ämtern wie auch bei den Hinweisen auf die Gründiungsaufgaben der Orden. \u0000Allerdings gab es auch Grenzen für den geforderten Gehorsam. So bestimmten die Stabilimenta der Johanniter, dass die Befehle der Meister nur befolgt werden durften, wenn sie nicht den Statuten zuwiderliefen, wie dies im Fall der gerade erst gewählten Meisters Guillaume de Villaret deutlich wird. Aber auch allgemein bot der Einfluss der höhergestellten Brüder ein Gegengewicht zur Autorität der Meister, wie auch die Fälle des Rücktritts oder der Absetzung von Meistern zeigen. Gehorsam funktionierte somit in beiden Richtungen, zumal auch die Meister an die Statuten gebunden waren.","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48517460","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}
{"title":"Piotr Szczurowski. Podbój Prus w XIII wieku. Przyczyny „krzyżackiego” sukcesu [Conquest of Prussia in the 13th century. Reasons for success of the “Teutonic Knights”]. Sandomierz: Armoryka, 2019. 250 pp. ISBN: 978-83-8064-772-5","authors":"Krzysztof Kwiatkowski","doi":"10.12775/om.2022.021","DOIUrl":"https://doi.org/10.12775/om.2022.021","url":null,"abstract":"","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48493616","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}
This paper’s focus is women as professed members of the Order of St John in Italy, as documented in cities such as Milan, Florence, Venice, Genova, Monteleone di Spoleto, Perugia, Penne and Sovereto. The adherence of women to the Order came under several institutional forms. Some women were laypeople, associated consorores who carried out the Order’s activities, sometimes working in its hospitals. Others lived in the houses of the Order of St John, where they could also take the vows, with consequent formation of “mixed” convents or monasteries. But in some cases, separate nunneries were created or assimilated from other communities. Some historians have seen a different evolution from the initial vocation of women, which consisted of field activities in support of the poor and the sick, and would later become a strictly cloistered life. This change can be observed by examining the biographies of the two Italian female Hospitaller saints, Ubaldesca and Toscana. Yet, local development varied, and the situation in an important city like Florence differed from nunneries in smaller localities like Sovereto or Penne. Finally, several interesting sources allow us a glimpse of the spirituality and norms in those women’s daily lives compared to male religiosity. The medieval Italian nunneries of St John never became an autonomous branch of the Order, but at the same time, they were not a rare or exceptional phenomenon.
{"title":"The nunneries of the Order of St. John in medieval Italy","authors":"K. Toomaspoeg","doi":"10.12775/om.2022.004","DOIUrl":"https://doi.org/10.12775/om.2022.004","url":null,"abstract":"This paper’s focus is women as professed members of the Order of St John in Italy, as documented in cities such as Milan, Florence, Venice, Genova, Monteleone di Spoleto, Perugia, Penne and Sovereto. The adherence of women to the Order came under several institutional forms. Some women were laypeople, associated consorores who carried out the Order’s activities, sometimes working in its hospitals. Others lived in the houses of the Order of St John, where they could also take the vows, with consequent formation of “mixed” convents or monasteries. But in some cases, separate nunneries were created or assimilated from other communities. Some historians have seen a different evolution from the initial vocation of women, which consisted of field activities in support of the poor and the sick, and would later become a strictly cloistered life. This change can be observed by examining the biographies of the two Italian female Hospitaller saints, Ubaldesca and Toscana. Yet, local development varied, and the situation in an important city like Florence differed from nunneries in smaller localities like Sovereto or Penne. Finally, several interesting sources allow us a glimpse of the spirituality and norms in those women’s daily lives compared to male religiosity. The medieval Italian nunneries of St John never became an autonomous branch of the Order, but at the same time, they were not a rare or exceptional phenomenon.","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43156672","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}
{"title":"Dokumenty pokoju brzeskiego między Polską i Litwą a Zakonem Krzyżackim z 31 grudnia 1435. Edited by Adam Szweda, Marcin Hlebionek, Sobiesław Szybkowski, and Janusz Trupinda. Co-editors: Rimvydas Petrauskas and Sergey Polekhov.","authors":"J. Grabowski","doi":"10.12775/om.2022.017","DOIUrl":"https://doi.org/10.12775/om.2022.017","url":null,"abstract":"","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44396753","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}
The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.
{"title":"Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter","authors":"Maria Starnawska","doi":"10.12775/om.2022.006","DOIUrl":"https://doi.org/10.12775/om.2022.006","url":null,"abstract":"The Hospitallers of St. John and the female orders in Silesia in the Middle Ages\u0000The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.","PeriodicalId":36536,"journal":{"name":"Ordines Militares","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48361235","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}
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