The Cistercian Order in Medieval Europe offers an accessible and engaging history of the Order from its beginnings in the twelfth century through to the early sixteenth century. Unlike most other existing volumes on this subject it gives a nuanced analysis of the late medieval Cistercian experience as well as the early years of the Order. Jamroziak argues that the story of the Cistercian Order in the Middle Ages was not one of a ‘Golden Age’ followed by decline, nor was the true ‘Cistercian spirit’ exclusively embedded in the early texts to remain unchanged for centuries. Instead she shows how the Order functioned and changed over time as an international organisation, held together by a novel 'management system'; from Estonia in the east to Portugal in the west, and from Norway to Italy. The ability to adapt and respond to these very different social and economic conditions is what made the Cistercians so successful. This book draws upon a wide range of primary sources, as well as scholarly literature in several languages, to explore the following key areas: the degree of centralisation versus local specificity how much the contact between monastic communities and lay people changed over time how the concept of reform was central to the Medieval history of the Cistercian Order This book will appeal to anyone interested in Medieval history and the Medieval Church more generally as well as those with a particular interest in monasticism.

This publication is primarily a study of the various aspects of the use and situation of the land held by the Cistercian order in medieval Leinster. A number of key topics form the central elements of this study. These include an examination of the physical landscape into which the Cistercian order settled and the changes that occurred within that landscape during the later medieval era. The book examines whether the location of the monasteries indicated any underlying nuances or if the monks were happy to settle wherever they were given land. The involvement of the Cistercian order in the agricultural and economic life of Leinster is also examined. A breakdown of the acreage and land type that the monasteries possessed is presented and, in the final section the state of the monasteries immediately prior to the dissolution of the religious houses in the period 1536-41 is determined. With regard to this final section the areas of interest are in relation to the physical remains of the monasteries, the productivity or otherwise of the associated lands, the organisation and location of that land and the general attitude of the Cistercian monks at that particular time in history. There are many different areas of study that were examined. These include the identification of the lands, the land type and trends or differences in this type when compared with other parts of the country. The organisation of the land and the uses of it in relation to the monastery are an essential aspect of the work and is possible to identify economic and social change by discussing the uses of that land. The identification of granges and grange buildings was not originally intended as part of this work, however, research has allowed some evidence to emerge in relation to these buildings and is included. In relation to the approach, a short chapter outlining the origins of monasticism and the emergence of the Cistercian Order is included. A brief outline of the governing rules of the Cistercians is included in chapter one as is a short discussion on the spread of the order up to its arrival in Ireland. The second chapter is merely intended to give an idea of the pattern of the distribution of the Cistercian monasteries in Ireland. Most of the information is in table form giving the monastery, its location, date of foundation and founder. From this a number of observations are be made. The principal area of study is Leinster, therefore chapter three deals with this territory, discussing its boundaries, both internal and external and the kingdoms that made up medieval Leinster. The fact that the monasteries of Leinster were situated in very well defined territories means that, although the study is of Leinster as a whole, these smaller, somewhat independent units were still an important element in both the landscape and the social framework of the period. As such, it was necessary to ensure that each of these units was represented in any category of study. The location of the monasteries is the focus of the second portion of chapter three. Both the natural and man-made features of the landscape are examined here. The proximity of road and route ways to the monasteries has been mapped and discussed and any trends or patterns commented upon. Chapter four deals with the monastic complex and the associated features. It discusses the way in which the monastery and its lands were organised and the reasons for this. This chapter deals more with the day-to-day requirements of the monks and indicates how both the land and the buildings within the complex were equally important and key elements in the functioning of the monasteries. Following from chapter four, and keeping earlier comments in mind, the next portion of the work deals with other land that particular monasteries may have held at any time from foundation up to the time when the extents of the monastic possessions were drawn up. Instead of looking

The Cistercians (White Monks) were the most successful monastic experiment to emerge from the tumultuous intellectual and religious fervour of the 11th and 12th centuries. This book seeks to explore the phenomenon that was the Cistercian Order.

According to the received history, the Cistercian order was founded in Cîteaux, France, in 1098 by a group of Benedictine monks who wished for a stricter community. They sought a monastic life that called for extreme asceticism, rejection of feudal revenues, and manual labor for monks. Their third leader, Stephen Harding, issued a constitution, the Carta Caritatis, that called for the uniformity of custom in all Cistercian monasteries and the establishment of an annual general chapter meeting at Cîteaux. The Cistercian order grew phenomenally in the mid-twelfth century, reaching beyond France to Portugal in the west, Sweden in the north, and the eastern Mediterranean, ostensibly through a process of apostolic gestation, whereby members of a motherhouse would go forth to establish a new house. The abbey at Clairvaux, founded by Bernard in 1115, was alone responsible for founding 68 of the 338 Cistercian abbeys in existence by 1153. But this well-established view of a centrally organized order whose founders envisioned the shape and form of a religious order at its prime is not borne out in the historical record. Through an investigation of early Cistercian documents, Constance Hoffman Berman proves that no reliable reference to Stephen's Carta Caritatis appears before the mid-twelfth century, and that the document is more likely to date from 1165 than from 1119. The implications of this fact are profound. Instead of being a charter by which more than 300 Cistercian houses were set up by a central authority, the document becomes a means of bringing under centralized administrative control a large number of loosely affiliated and already existing monastic houses of monks as well as nuns who shared Cistercian customs. The likely reason for this administrative structuring was to check the influence of the overdominant house of Clairvaux, which threatened the authority of Cîteaux through Bernard's highly successful creation of new monastic communities. For centuries the growth of the Cistercian order has been presented as a spontaneous spirituality that swept western Europe through the power of the first house at Cîteaux. Berman suggests instead that the creation of the religious order was a collaborative activity, less driven by centralized institutions; its formation was intended to solve practical problems about monastic administration. With the publication of The Cistercian Evolution, for the first time the mechanisms are revealed by which the monks of Cîteaux reshaped fact to build and administer one of the most powerful and influential religious orders of the Middle Ages.