Ritual Identity: In Search for a Specific Benedictine Spirit in Benedictine Rituals
This article ventures an approach to the symbolic cosmos and manifestations of one Benedictine identity as presented in the rituals of daily monastic life. Significant complementary categories as contemptus mundi, caritas, humilitas, and oboedientia, their orientation, and their instrumentalisation...
Main Author: | |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Peeters
[2017]
|
In: |
Questions liturgiques
Year: 2017, Volume: 98, Issue: 1/2, Pages: 3-17 |
Standardized Subjects / Keyword chains: | B
Benedictines
/ Zisterzienser
/ Consuetudines
/ Ritual
|
IxTheo Classification: | KCA Monasticism; religious orders KDB Roman Catholic Church |
Online Access: |
Volltext (Verlag) Volltext (doi) |
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520 | |a This article ventures an approach to the symbolic cosmos and manifestations of one Benedictine identity as presented in the rituals of daily monastic life. Significant complementary categories as contemptus mundi, caritas, humilitas, and oboedientia, their orientation, and their instrumentalisation permit us to state, indeed, a comprehensive Benedictine spirit within the rituals throughout the diverse Benedictine communities – a spirit different from the Cistercian one. Some aspects of this spirit are a greater bodily contact, a stronger presence of death, a more prominent presentation of the abbot’s power and a much more complex arrangement of hybrid imitation clusters | ||
520 | |a Cet article s’essaye à une approche au cosmos symbolique et aux manifestations d’une identité bénédictine qui est représentée dans les rites de la vie quotidienne monastique. Des catégories signifiantes et complémentaires comme contemptus mundi, caritas, humilitas et oboedientia, leur orientation et leur instrumentalisation nous permettent de constater un esprit bénédictin englobant à travers de ces rites, qui se montre d’ailleurs dans des communautés bénédictines très diverses. Cet esprit se distingue d’un esprit cistercien, dans la mesure où on observe plus de contact physique, une présence plus forte de la mort, une présentation plus éminente du pouvoir de l’abbé aussi bien qu’un arrangement beaucoup plus complexe d’hybrides patrons d’imitation. | ||
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