Holy Monk-Bishops. Discourses on the Compatibility of Monasticism and Episcopacy in Hagiographic Vitae (11th-13th Centuries)

虽然僧侣自4世纪起就成为主教，但在拉丁中世纪，僧侣-主教仍然是一个悖论，一个有争议的人物。一方面，这些主教是理想化的，另一方面，自古代晚期以来，许多人认为修道主义和主教制度是不相容的。这种观点的主要原因是，退出世界及其价值观被认为是修士的构成，而强大的主教则代表着世界内的行动。在中世纪盛期，修道制度和教会等级制度的根本变化对这两种生活形式的相容性提出了新的挑战。特别是公元1050年到1250年这段时间，是一个充满活力的时期，修道制度多样化，一个更加统一的、以教皇为中心的教会制度化。这两种生活方式的兼容性问题就像修道本身一样变得多样化：每个修道分支都必须以自己的方式解决这个问题，澄清对教会的态度，发展自己的主教理想，因为根据教会法，一个修道士主教必须继续他的修道生活。本项目探讨了这一时期修会主教在文学传播中的悖论；它研究了来自沉思社区的神圣僧侣主教的圣徒传记，以找出修道院和主教生活如何以一种模范的方式结合起来，并融入到僧侣主教的理想中。它分析了约1050年至1250年间在英国、法国和勃艮第王国写的本笃会、西多会和迦太基主教的简历。至于这些地区，它想弄清楚，a)僧侣主教的理想是如何被描述的以及他是如何在这些生活中被合法化的，b)本笃会，西多会和卡尔图斯派的主教理想以及他们各自对教会等级制度的态度在这些生活中是如何不同的。这个项目旨在填补一个相当大的研究空白。到目前为止，对这一时期的修会主教的研究，对不同修会的主教理想进行系统和比较的探索，仍然是一种迫切的需要。此外，它还希望有助于解决一个有争议的问题，即由于11世纪的教会改革和授职争议，主教理想中的修道院元素是获得还是失去了重要性。关于这一问题的研究观点主要基于“德意志”帝国主教的履历，很少讨论作为一个特殊群体的修道士主教，尽管他们是唯一根据教会法必须过修道院生活的主教。这个项目允许对这个问题有更精确的看法，因为它只研究后者，包括“德意志”帝国以外的主教。总的来说，它想展示僧侣们是如何被安置在这个时代不断变化的教会中的——以及他们应该如何通过退出教会来改变世界。

Although monks had become bishops since the 4th century, the monk-bishop remained a paradox, controversial figure in the Latin Middle Ages. On the one hand these bishops were idealized, on the other hand ever since Late Antiquity many had held the view that monasticism and episcopacy were not compatible. The main reason for this opinion was that the withdrawal from the world and its values was considered as constitutive for a monk, while the powerful bishop stood for action within the world. In the High Middle Ages, the compatibility of the two forms of life was newly challenged by the fundamental changes within monasticism and the church hierarchy. Especially the time between c. 1050 and c. 1250 was a dynamic period, in which monasticism diversified and a more unified, pope-centered church was institutionalized. The issue of the compatibility of the two forms of life became just as diversified as monasticism itself: Every monastic branch had to solve it in its own way, clarify its attitude to the church and develop its own episcopal ideals, because according to canon law a monk-bishop had to continue his monastic life.This project explores the paradox of monk-bishops in its literary communication during this period; it studies the hagiographic vitae of holy monk-bishops from contemplative communities to find out how monastic and episcopal life could be combined in an exemplary way and blended into the ideal of a monk-bishop. It analyses the vitae of Benedictine, Cistercian and Carthusian bishops written between c. 1050 and c. 1250 in England, France and the Kingdom of Burgundy. As for these regions, it wants to figure out, a) how the ideal of a monk-bishop was described and how he was legitimized in these vitae, and b) in which ways the episcopal ideals of the Benedictines, Cistercians and Carthusians as well as the respective attitudes to the church hierarchy within these vitae differed from each other.This project aims to fill a considerable research gap. Until now, a study about monk-bishops in this period, which explores the episcopal ideals of diverse monastic branches in a systematic and comparative way, is still a desideratum. Furthermore, it wants to contribute to the controversial question whether monastic elements within the episcopal ideal were gaining or losing importance due to the 11th-century Church Reform and the Investiture Controversy. The views in research on this matter were mainly based on the vitae of bishops from the “German” Empire and hardly discussed the monk-bishops as a special group, although they were the only bishops who were obliged to lead a monastic life by canon law. This project permits a more precise view on the subject, as it studies only the latter and includes bishops beyond the “German” Empire. Altogether, it wants to show how monks were placed in the changing Church of this time – and how they should alter the world exactly by withdrawing from it.