Cistercian Nuns

This article concerns four liturgical codices copied in the scriptorium of the Monastery of Alcobaça between the mid-fifteenth and the seventeenth centuries. The late textual additions that concern rituals specific to Cistercian nunneries will be examined with the aim of understanding the uses of such additions in their context, and of determining their impact on our knowledge of female Cistercian monasteries and on Alcobaça’s jurisdiction over the women under its wing during this period.

L’étude des moniales cisterciennes au Moyen Âge, née au milieu du XXe siècle sous l’angle de l’histoire des femmes, se concentre aujourd’hui sur la place institutionnelle des religieuses au sein de l’Ordre. La Couronne de Castille, riche de 40 abbayes de ce type et d’importants chartriers, en constitue un exemple sous-utilisé dans l’historiographie générale. Pour les aborder, la médiévistique hispaniste a basculé dans les années 1990 de la perspective de la féodalité à une analyse sociale de ces communautés, dans le cadre de l’histoire de la noblesse. Le problème du patronage par des dynasties d’aristocrates de premier plan constitue désormais la principale clé d’explication du positionnement institutionnel des abbayes, de leur influence locale et de leur vie interne. Par manque d’études comparées, il est cependant impossible d’affirmer qu’il s’agissait là d’une spécificité castillane. Le sujet est par ailleurs loin d’être épuisé puisque le corpus documentaire reste ouvert, certaines problématiques attendent encore d’être traitées et plusieurs outils de travail font toujours défaut.

Studies concerning the lives of Cistercian nuns date back to the mid 20th century when research focused on women and their history. Studies today, on the other hand, focus mainly on the status of nuns within their Order. The Crown of Castile which boasts 40 abbeys for women and a vast wealth of charters has so far been under-exploited as a source of historical reference. In the 1990s researchers of medieval Spain concentrated mostly on the history of aristocratic society and its influence; from a feudal perspective to a social analysis of these religious communities. In other words the status, influence and inner lives of these abbeys have mainly been considered in the light of the influence of key aristocrats and their patronage. It cannot be asserted that this is specific to Castile since no comparative studies are available as yet. More research is necessary and many questions remain unanswered.

The focus of my paper centers on those narratives recorded in the Prologues of the Standard as well as in the Special Edition of the “Legatus” (Leipzig, University Library, Ms 827) pertaining to the circumstances surrounding the text’s genesis, the levels of its redaction, and the respective shares of the individual contributors. My main objective is to demonstrate that it is entirely irresponsible from a literature-historical perspective to disqualify this narrative, composed by an unknown sister of Gertrude’s community, the compilatrix Sister N, as uncertain or even false solely on the grounds that not all details are empirically-factually verifiable. Rather, it is necessary to gauge them according to their own stated claim to veracity and to inquire as to their function within the context of the respective text version. Consequently, the statements contained in the Standard and in the Special Edition of the “Legatus” regarding the text’s genesis will not be viewed primarily as cultural-historical exploitable facts concerning the factual literary production at Helfta. Nevertheless, it is imperative that we not lose sight of the actual circumstances of the genesis of the mystical literature produced in Helfta, and must now reassess them in view of the newly discovered “Legatus” manuscript in Leipzig.

The case of Elena Cervera, a Hieronymite nun of Barcelona who claims against her vows before the court of the Roman Rota in 1616, being opposed to her brother don Rafael Cervera, son of the merchant Pere Cervera, presents a familial conflict whose issue is the social ascension of Rafael. It is also a starting point to explore the notions of “force and fear”, “just fear” and “reverential fear”, that were central in the causes of nullity of religious profession, at three levels, the decrees of the council of Trent, their interpretation in the legal doctrine and the jurisprudence of the Rota.
(Keywords: Nuns, Barcelona, Catalonia, social mobility, justice, canon law)
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Le procès d'Elena Cervera, une religieuse de Barcelone qui demande à faire reconnaître la nullité de sa profession religieuse devant l'évêque de Barcelone puis la Rote romaine en 1616, contre son frère don Rafael Cervera, relève d'un conflit familial dont la clef est l'ascension sociale de Rafael. Fils de marchand, celui-ci a pu entrer dans l'oligarchie barcelonaise, l'entrée en religion de ses deux soeurs cadettes ayant permis de concentrer à son profit les ressources financières de la famille.
L'étude de cette affaire est l'occasion d'explorer les notions de "profession forcée",  de "juste peur" et de "peur révérencielle" en articulant trois niveaux : les décrets du concile de Trente, leur interprétation par les canonistes et la jurisprudence de la Rote romaine. Il apparaît ainsi que, si le concile a lancé l'anathème contre ceux qui forceraient une femme à entrer au couvent, l'interprétation des décrets tridentins offre aux familles quelques possibilités de contourner la délicate question du consentement de leurs filles à l'entrée en religion.

Comunicación en la que se analizan diferentes textos, epígrafes y emblemas heráldicos de los monasterios de San Andrés de Arroyo, Santa María de Vileña, Santa María de Cañas y San Vicente el Real de Segovia, para conocer cómo las comunidades entendían su pasado histórico y de qué manera lo transmitían con diferentes fines.

In the famous 14th-century Las Huelgas Codex (Burgos, Monasterio de Las Huelgas, ms. 9, olim s. s.) containing predominantly Marian repertoire, we can also find a bulk of pieces bearing witness of the vivid cult of John the Baptist. They outnumber by far the musical testimonies for other popular saints in this manuscript, like Saint Catherine or Saint Nicholas. These pieces show a great notational and stylistic variety: there is one sequence popular on the Iberian peninsula and there are three two-part motets known in the central Notre-Dame sources, but also four Benedicamus Domino tropes not found elsewhere, including one two-part setting. This study takes a closer look at them, as each poses different textual, exegetical, musical and performative problems, and attempts to suggest some ideas and explanations (Biblical, historical and aesthetical) regarding their style and significance within the liturgy of Cistercian nuns.

La chiesa di San Pietro, il monastero femminile e la confraternita di Maria Santissima del Carmine, strettamente congiunti, costituiscono un segmento particolarmente interessante della storia della città di Molfetta, nonché della medesima diocesi. L’indagine storica, per la prima volta, affronta le vicende concernenti la chiesa di San Pietro, forse già aperta al culto prima del 1176 dal momento che è testimoniato un episcopium intorno al quale stava avvenendo la tessitura della città stessa. La storia del luogo si interseca con quella del monastero cistercense femminile presente a Molfetta e che trovò in questa struttura la nuova sede. La soppressione del monastero si verifica nel 1815 a causa dell’inagibilità della struttura e il conseguente trasferimento nel convento dei Domenicani. Seguì l’insediamento nella chiesa di San Pietro della Confraternita di Maria S.ma del Carmelo, costituita nel 1816. La nascita di questo sodalizio, avulso da legami con l’Ordine Carmelitano, risale al 1813 e la tradizione locale lo riconduce ad un evento straordinario verificatosi nell’estate del 1812, allorquando un gruppo di marinai udì una voce soave che diceva  “Io sono la Stella del Mare” e lo invitava a perpetuare la speciale devozione mariana.