Abstract This paper discusses how the Byzantine and Eastern cultures were the predecessors to the Romanesque and Gothic Periods of architecture in the Christian church. It points out that the Cluniac order had a major influence in the Romanesque Period, which was highlighted with few windows, thick walls, and massive columns. The Gothic period, in contrast, had stained glassed windows, thinner walls, and carved columns, with the builders of the churches incorporating Christian architecture as a means of religious aspiration. It explains that each era's architecture was a means to specifically convey their social and religious views of the Christian church.
From the Paper "The term Romanesque ?points to the principle source of the style, the buildings of the Roman Empire. In addition to classical elements, however, Romanesque architecture incorporates components of Byzantine and Eastern origin (unknown, Columbia).? Romanesque structures feature characteristic elements such as "the massive west fa"ade crowned by a tower or by twin towers, the complex design of the eastern part housing the sanctuary, and the rhythmic alternation of piers and columns in the nave (unknown, Columbia)."
A review of the book "The Monastic Order in England: A History of Its Development from the Times of St. Dunstan to the Fourth Lateran Council" by David Knowles.
Abstract This paper reviews the David Knowles' book "The Monastic Order in England: A History of Its Development from the Times of St. Dunstan to the Fourth Lateran Council", about the changing nature of monasticism from 943 to 1216. The paper explains that this book is the first publication of its kind and is therefore a valuable contribution to monastic literature. The paper relates to the book's detailed accounts of the different phases of monastic life in England, including the activities of English monks within their cloisters and their relationship with society. The paper also includes a brief discussion of the book's insight into the historical events that led to this period as well as the tradition that proceeded it. The paper concludes with a review of the positive academic critique of the book.
From the Paper "Before examining Knowles' book in further detail, it is important to define monasticism in a larger historical setting. The Columbia Encyclopedia defines Monasticism as a "form of religious life, usually conducted in a community under a common rule." In Luke 4:1 we read that, "Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Holy Spirit into the desert." John the Baptist lived an ascetic lifestyle in the wilderness as the word of God came to him in the desert. In conscious imitation of these examples many early Christians withdrew to remote areas. Often this was to escape Roman persecution, but it was also to flee from worldly distractions and seek God. According to the Columbia Encyclopedia, Christian monasticism had its origin in the Egyptian deserts in the third and fourth centuries with the anchorites, who looked for perfection in extreme asceticism. St. Anthony, who is called the father of monasticism, is the best known of these anchorites. Although they had little organization, they regarded the best Christian life as a solitary, ascetic, celibate existence where the world had been totally renounced and replaced with heavenly contemplation. Western forms of monasticism spread with Christianity to Ireland in the sixth century, where monasteries served as the Church's centers. St. Benedict's efforts in the sixth century led to the establishment of the Benedictine monastic order, a more structured and moderate monasticism. The Columbia Encyclopedia credits monasticism with preserving learning and classic thought in Europe."
