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Journal articles on the topic 'Benedictine Monks of the Congregation of'

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Published: 4 June 2021

Last updated: 28 July 2025

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1

Kollar, Rene M. "Archbishop Davidson, Bishop Gore and Abbot Carlyle: Benedictine monks in the Anglican Church." Studies in Church History 22 (1985): 377–96. http://dx.doi.org/10.1017/s0424208400008081.

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Aelred Carlyle (1874–1955) believed that his vocation was to re-establish Benedictine monasticism in the Anglican Church. His early attempts in London and Gloucestershire failed, but in 1902 the future suddenly looked promising. During that year, he attracted the attention of Lord Halifax, who invited the small group of Anglican monks to settle at his estate in Yorkshire. Here, Carlyle’s foundation thrived: the membership grew; he enjoyed the support of influential Anglo-Catholics throughout Britain; and after he obtained the approval of the archbishop of Canterbury, Frederick Temple, for his

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2

Collett, Barry. "A Benedictine Scholar and Greek Patristic Thought in pre- Tridentine Italy: a Monastic Commentary of 1538 on Chrysostom." Journal of Ecclesiastical History 36, no. 1 (1985): 66–81. http://dx.doi.org/10.1017/s0022046900023952.

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There are several questions yet to be answered in the period of Italian religious history leading up to the Council of Trent. One particularly intriguing question is the part played by the Benedictine Congregation of Santa Giustina of Padua, generally known as the Cassinese Congregation. Historians have often observed some of these monks flitting like shadows around the fires of controversy, but what they were actually doing has remained obscure. They had connections with Contarini, Pole, Sadoleto and other spirituali; they gave hospitality to Pier Paolo Vergerio, bishop of Capodistria, before

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3

Piazza, Thomas. "Membership Trends for Benedictine Monks in the American Benedictine Congregations." American Benedictine Review 70, no. 2 (2019): 151–62. http://dx.doi.org/10.1353/ben.2019.a924042.

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4

Begadon, Cormac. "Responses to revolution: The experiences of the English Benedictine monks in the French Revolution, 1789–93." British Catholic History 34, no. 1 (2018): 106–28. http://dx.doi.org/10.1017/bch.2018.4.

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Following the formal proscription of the formation of Catholic religious houses in England in the wake of the Protestant Reformation, English Benedictine communities were established on the Continent from 1606 onwards. At the outbreak of the French Revolution in 1789, there were three independent houses belonging to the English Benedictine Congregation in France. The Revolution presented the English monks with a very real and tangible threat to their existence and securities, introducing a series of decrees that impacted on monastic life greatly. The monks responded to these incursions not by

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5

Bellenger, Dominic Aidan. "‘A Standing Miracle’: La Trappe at Lulworth, 1794–1817." Studies in Church History 22 (1985): 343–50. http://dx.doi.org/10.1017/s0424208400008056.

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English monasticism survived the Reformation only in exile. In the course of the seventeenth and eighteenth centuries many monks came to England as pastors to the Catholic community (indeed all members of the English Benedictine Congregation, revived at the beginning of the seventeenth century, took an oath promising to work in England after ordination), but they lived alone or in small groups and except during the early Stuart period there were no organised religious communities in England which could properly be called monastic. This state of affairs was to change dramatically in the years o

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6

Fletcher, Stella. "Abbot Edmund Ford, secret agent." British Catholic History 35, no. 4 (2021): 440–61. http://dx.doi.org/10.1017/bch.2021.18.

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Hugh Edmund Ford (1851–1930), first abbot of the English Benedictine monastery at Downside in Somerset, had a reputation, especially in monastic circles, as a scholarly and reforming monk. He is much less well known than his contemporary confrères, Cardinal Aidan Gasquet and Abbot Cuthbert Butler, lacking Gasquet’s public profile and Butler’s list of much-respected publications. Ford’s considerable political and diplomatic skills were honed in the promotion of a monastic reform movement which transformed the English Benedictine Congregation. He travelled widely on monastic business and also on

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7

Clark, James G. "HUMANISM AND REFORM IN PRE-REFORMATION ENGLISH MONASTERIES." Transactions of the Royal Historical Society 19 (November 12, 2009): 57–93. http://dx.doi.org/10.1017/s0080440109990041.

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ABSTRACTIt is commonly understood the old monastic order in England confronted the King's Reformation unreformed: the houses of the Benedictines, Cistercians and Cluniacs were seemingly untouched by the spirit of renewal that charged continental congregations in the conciliar era, and their conventional patterns of observant life persisted in the face of a fast-changing world beyond the precinct walls. This paper reexamines this view. There was no formal process of congregational reform in England and the effectiveness of the order's governing bodies faltered over the course of the fifteenth c

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Abraham, Daniela B. "Cultivating Community through Language Learning in a Benedictine Seminary Network." Religions 14, no. 3 (2023): 299. http://dx.doi.org/10.3390/rel14030299.

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St. Meinrad Seminary and School of Theology, a seminary located in southern Indiana, was founded in 1857 by monks of the Benedictine order of Einsiedeln in Switzerland. The seminary has since been devoted to the education of faith leaders—priests, deacons, and graduate lay students. Due to the growth of underserved Latino populations in the Midwest region of the United States, there is a need to prepare future faith leaders to serve Latino congregations. This work provides an exploration into the ways in which language learning collaborations based on Benedictine hospitality can cultivate comm

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9

Lucie-Smith, Alexander. "In a Great and Noble Tradition: The Autobiography of Dom Prosper Guéranger, founder of the Solesmes Congregation of Benedictine Monks and Nuns. Translated and edited by Br David Hayes, OSB, and Sr Hyacinthe Defos du Rau, OP." Heythrop Journal 52, no. 3 (2011): 524. http://dx.doi.org/10.1111/j.1468-2265.2011.00663_66.x.

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10

Stephenson, Rebecca. "Scapegoating the secular clergy: the hermeneutic style as a form of monastic self-definition." Anglo-Saxon England 38 (December 2009): 101–35. http://dx.doi.org/10.1017/s0263675109990081.

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AbstractThis article examines Byrhtferth of Ramsey's derogatory comments about the secular clerics in the Enchiridion and suggests that they should not be read at face value as accurate representations of real members of his monastic classroom, but instead should be read as epideictic literature, the literature of praise and blame. Through these portraits of lazy and incompetent secular clerics, Benedictine monks inscribe their own identity by means of a negative example. Particularly important to the monks' self-definition is the skilful deployment of the so-called hermeneutic style, which en

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11

Piazza, Thomas. "Membership Trends for Benedictine Monks in Africa." American Benedictine Review 71, no. 4 (2020): 373–86. http://dx.doi.org/10.1353/ben.2020.a923912.

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Piazza, Thomas, and Geraldo González y Lima. "Membership Trends for Benedictine Monks in Brazil." American Benedictine Review 74, no. 3 (2023): 318–30. http://dx.doi.org/10.1353/ben.2023.a923771.

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13

Scott, Geoffrey. "St Benedict’s Priory, Saint-Malo, 1611–1669." Downside Review 135, no. 4 (2017): 186–98. http://dx.doi.org/10.1177/0012580617734976.

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Over the last few years, the 400th anniversaries of the foundations of three of the earliest monasteries of the revived English Benedictine Congregation have been celebrated: St Gregory’s, Douai (1606), St Laurence’s, Dieulouard (1608) and St Edmund’s, Paris (1615). There have been no similar celebrations for the one monastery which did not survive, that of St Benedict in Saint-Malo, which was founded in 1611 and ended its days as an English Benedictine monastery in 1669, when it was handed over to the French Congregation of Saint-Maur. This article is a delayed attempt to record briefly the s

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14

Klima, Dennis W., and Adam Davey. "Screening Gait Performance, Falls, and Physical Activity among Benedictine and Trappist Monks." Journal of Primary Care & Community Health 12 (January 2021): 215013272199018. http://dx.doi.org/10.1177/2150132721990187.

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Background and Objective: Physical performance in older men has been reported in analyses with veterans and in disease-based cohort research. Studies examining gait performance among older monks, however, are narrow. The purpose of this study was to analyze the impact of a recent fall on gait ability in a cohort of Benedictine and Trappist monks in 4 US monastic communities. The second aim was to analyze physical activity and a recent fall as predictive markers of 2 constructs of gait performance. Methods: In this cross-sectional study, 53 Benedictine and Trappist monks over 60 ( x = 74.7 ± 7.

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Ene, Ionel. "Sfântul Benedict de Nursia. Impactul vieții și regulilor sale asupra civilizației europene de astăzi." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 347–65. http://dx.doi.org/10.35219/teologie.2019.15.

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St. Benedict of Nursia was organizer of Western monasticism, born in 480 in Nursia – Ombria, Italy today and passed away in 547, at Monte – Casino near Rome. Influenced by the monastic rules of St. Basil the Great and spiritual conversations of St. John Cassian, St. Benedict organized Western monasticism, requiring a specific discipline and ascetic life. Rule monks, such work is called St. Benedict of Nursia is more a treatise on life than a regulation or rule. Ninth century Benedict of Aniane reformulating Rule monks of Western monasticism shifted to the sacred, to the detriment of practice o

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Young, Francis. "St Edmund versus St Francis? Saints and Religious Conflict in Medieval Bury St Edmunds." Downside Review 138, no. 2 (2020): 56–67. http://dx.doi.org/10.1177/0012580620931364.

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Between 1233 and 1258, Franciscan friars attempted to establish themselves in the town of Bury St Edmunds, which was jealously guarded by the Benedictine monks of St Edmunds abbey. In the ensuing conflict (which sometimes spilled over into acts of violence), the monks invoked St Edmund as the protector of the abbey. Although the monks eventually managed to eject the friars from the town in 1263, they were forced to grant the friars a friary site just outside Bury. This article examines how the monks deployed the figure of St Edmund in their battle with the friars, while also exploring the fria

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Brain, J. B. "Mariannhill monastery, 1882-1982." New Contree 13 (July 11, 2024): 5. http://dx.doi.org/10.4102/nc.v13i0.785.

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The Mariannhill monastery was established in 1882 on the farm Zeekoegat in Natal by the Trappist monks who, before any direct evangelization, cultivated the large and productive monastery farm and erected the necessary buildings. Formal mission work did not begin until 1884 and by 1898, with 185 monks, Mariannhill had become the largest abbey in the world. It was separated in 1909 from the Trappist order and became a separate missionary congregation known as the Congregation of Missionaries of Mariannhill. Today Mariannhill missionaries are at work not only in Natal, but also in the Transkei,

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18

Goodrich, Jaime. "The Antiquarian and the Abbess." Journal of Medieval and Early Modern Studies 50, no. 1 (2020): 95–113. http://dx.doi.org/10.1215/10829636-7986613.

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This essay considers how two Benedictine writers, Claude Estiennot (1639–1699) and Anne Neville (1605–1689), engaged with the generic conventions of historical writing, specifically the subgenre of monastic history. In an attempt to complicate critical narratives about early modern history, Estiennot and Neville are read through the lens of feminist formalism. A Maurist and antiquarian, Estiennot wrote a chronicle of the Congregation of the English Benedictine Dames that exemplifies the professional revolution in historiography. Neville, in contrast, cultivated the humbler position of an abbes

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19

Backus, Irena, and Thomas Sullivan. "Benedictine Monks at the University of Paris, A.D. 1229-1500." Sixteenth Century Journal 27, no. 2 (1996): 653. http://dx.doi.org/10.2307/2544261.

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20

Monson, Paul G. "Monastic Evangelization?: The Sacramental Vision of America’s Early Benedictine Monks." American Catholic Studies 124, no. 3 (2013): 45–59. http://dx.doi.org/10.1353/acs.2013.0037.

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21

Mackenbach, J. P., A. E. Kunst, J. H. de Vrij, and D. van Meel. "Self-reported Morbidity and Disability among Trappist and Benedictine Monks." American Journal of Epidemiology 138, no. 8 (1993): 569–73. http://dx.doi.org/10.1093/oxfordjournals.aje.a116897.

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22

mciver, katherine a. "Banqueting at the Lord's Table in Sixteenth-Century Venice." Gastronomica 8, no. 3 (2008): 8–11. http://dx.doi.org/10.1525/gfc.2008.8.3.8.

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Paolo Veronese's Marriage Feast at Cana (1562––62; Muséée du Louvre, Paris) reflects the dining experience of the Benedictine monks whose tables continued along the walls of the monastery's refectory as an extension of the painting. In effect, the monks shared the meal, becoming part of the miracle portrayed in Veronese's grand banquet. Moreover, the sumptuousness and decadence of late-sixteenth-century Venice, reflects the dining practices and sociability of the time. Feasting scenes, like the one depicted here, often did not emphasize food; rather, the focus was on the conspicuous display of

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23

COX, DAVID. "St Oswald of Worcester at Evesham Abbey: Cult and Concealment." Journal of Ecclesiastical History 53, no. 2 (2002): 269–85. http://dx.doi.org/10.1017/s0022046901001518.

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In the twelfth or thirteenth century the monks of Evesham Abbey, an ancient Benedictine foundation in Worcester diocese, seem to have altered their domestic chronicle so as to conceal the decisive role of Oswald, bishop of Worcester, in the tenth-century reform of their house; after c. 1100 the abbey was anxious to suppress evidence of Evesham's early dependence on the church of Worcester lest the post-Conquest bishops should use it in the papal courts to refute Evesham's current case for exemption. Privately, however, the monks continued to honour St Oswald and their relic of his arm; he had

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Roca, Javier Fernández. "Monks and Businessmen in Catalonia: The Benedictines of Montserrat (1900–1936)." Enterprise & Society 11, no. 2 (2010): 242–74. http://dx.doi.org/10.1017/s1467222700009058.

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This article studies the strategy developed by the Benedictine Community at the Monastery of Montserrat to conceal their patrimony through the constitution of a public limited company. The singularity of this case lies in the opacity that the Benedictines created regarding their properties in the eyes of the government and in the fact that the public limited company was, rather than just a simple mechanism to conceal the Community's assets, a real tool for business management. This instrumental character included a strategy for the enlargement of the patrimony, a line of improvement in the use

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Monson, Paul G. "Useful Monks: The Idea of Utility in Early American Benedictine Monasticism." Downside Review 131, no. 463 (2013): 69–86. http://dx.doi.org/10.1177/001258061313146302.

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26

Rogers, David. "The English Recusants: Some Mediaeval Literary Links." Recusant History 23, no. 4 (1997): 483–507. http://dx.doi.org/10.1017/s0034193200002338.

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[This article by the late David Rogers was written in 1982. He later read it as a paper at the English Benedictine Congregation History Symposium at Worth Abbey in 1990 and it was subsequently reproduced in typescript as part of the proceedings. The article demands a wider audience and permission to publish it in ‘Recusant History’ has been kindly granted by Dom Gregory Scott O.S.B. and by the Friends of the Bodleian, who hold the copyright in David Rogers's work. A section of the article was elaborated and published as ‘Anthony Batt: A Forgotten Benedictine Translator’ in G.A.M. Janssens &amp

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27

Moriarty, Rachel. "‘Secular men and women’: Egeria’s Lay Congregation in Jerusalem." Studies in Church History 36 (2000): 55–66. http://dx.doi.org/10.1017/s0424208400014327.

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Egeria’s account of her journey to the holy places has been an invaluable source for study of many aspects of fourth-century Christianity, from liturgy and topography to clerical practice. Dr David Hunt, in his analysis elsewhere in this volume, discusses the part played by monks in Egeria’s ‘scriptural vision’. This paper looks at her account of worship in Jerusalem, and particularly at those worshippers who were neither ordained clergy nor committed to life as monks or nuns, whom we can call the ‘laity’ Egeria herself distinguishes between these groups, and is concerned to differentiate the

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Ilina, Anastasiia A. "Alcuin and his role in the preparation of the Benedictine reform in the Frankish kingdom." Vestnik of Kostroma State University 29, no. 2 (2023): 51–56. http://dx.doi.org/10.34216/1998-0817-2023-29-2-51-56.

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The article addresses the issue of the degree and form of Alcuin’s participation in the preparation of the so-called Benedictine reform in the Frankish state. This reform, apparently, was caused by secularisation and the insufficient level of education of monastics at that time. Based on the analysis of Alcuin’s works devoted to the topic of improving discipline, correcting morals and raising the level of education of monks (“General Exhortationˮ, “Letter on the Study of Sciencesˮ, letters), the author of the article looks for parallels with the “monasticˮ policy pursued by Charlemagne and tri

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Gaspar, Mariana. "Esculpir a devoção: os painéis do coro alto da igreja do Mosteiro de São Martinho de Tibães (1666-1668)." Cem, no. 19 (2025): 97–108. https://doi.org/10.21747/2182-9748/cem19a6.

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The liturgical renewal that occurred throughout the Catholic world in the 17th and 18th centuries brought about significant transformations in various facilities and dedicated spaces. As seen in other religious orders, these changes played a unique role in the places of worship belonging to the Benedictine order. The high choir, in particular, emerged as a privileged space for prayer, gaining even greater significance amid the Catholic Reformation. To foster the devotion of the Benedictine monks, the high choir of Tibães was adorned with a remarkable set of sculpted panels at the back of the

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Bouchard, Constance B. "Forging Papal Authority: Charters from the Monastery of Montier-en-Der." Church History 69, no. 1 (2000): 1–17. http://dx.doi.org/10.2307/3170577.

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“We confirm with all our authority, to the abbot of that house, everything that our predecessors as popes granted them in writing, as well as everything in the letters of our beloved son Charlemagne … that all the possessions of the monastery be under the protection and defense of inviolable apostolic privilege, that is everything that has been or will be given to that church.” Thus read a papal privilege created in the second half of the eleventh century at the Benedictine monastery of Montier-en-Der, a privilege that purported to have been given to the monks three centuries earlier. By forgi

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Mieczkowski, Janusz. "Opactwo Solesmes – pierwszy ośrodek ruchu liturgicznego." Ruch Biblijny i Liturgiczny 60, no. 1 (2007): 29. http://dx.doi.org/10.21906/rbl.322.

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The nineteenth century liturgical movement was the work of the Benedictines. It was beginning from the monastery of Solesmes, where lived and worked the first abbot Prosper Guéranger (1805-1875). Monks of the Order of Saint Benedict rediscovered the significance of the mass liturgy as a source of renewal of the life and teaching of the Church. Guéranger was determined to create a new Christian institution for the time. On 11 July 1833 he started living the Benedictine life with six other monks. The papal letter of 1837 clearly stated that Solesmes was “to revive pure traditions of worship”. So

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Augustine, Morris J. "Zen and Benedictine Monks as Mythopoeic Models of Nonegocentered Worldviews and Lifestyles." Buddhist-Christian Studies 6 (1986): 23. http://dx.doi.org/10.2307/1390130.

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Spraitz, Jason D., Kendra N. Bowen, and Shavonne Arthurs. "Neutralisation and sexual abuse: a study of monks from one Benedictine Abbey." Journal of Sexual Aggression 23, no. 2 (2016): 195–206. http://dx.doi.org/10.1080/13552600.2016.1204471.

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Irvine, Richard D. G. "Experts in Self-Isolation? Monastic Outreach during Lockdown." Religions 12, no. 10 (2021): 814. http://dx.doi.org/10.3390/rel12100814.

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This paper draws on digital ethnography to examine the experience of a Catholic English Benedictine monastery in the context of restrictions on religious gatherings during the global COVID-19 pandemic. As the monks expand their digital presence and social media involvement, it is their experience of social withdrawal and apparent expertise in self-isolation that provides the grounding for their public engagement. While Max Weber depicts the monk as a world-transcending “virtuoso”, in a time of lockdown, this separation from the world provides a point of connection with the experience of wider

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Hermann, Julie A. "Communicating in Silence." Journal of Communication and Religion 29, no. 1 (2006): 163–77. http://dx.doi.org/10.5840/jcr20062919.

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For the majority of known history, the deaf have been considered social and spiritual outcasts. Limited knowledge of deaf impairment restricted deaf communication in society and the church, as well as in education. This essay contrasts historical practices in deaf education with those of two Benedictine monks, Pedro Ponce de León and Abbé Charles-Michel de l'Épée, who are considered the first to have educated the deaf. Furthermore, this essay suggests a contemporary model for deaf education based on the Rule of Saint Benedict as applied by the Benedictines in early deaf education.

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Truran, Margaret. "‘Though an enclosed nun you have not an enclosed mind’: Dame Laurentia McLachlan of Stanbrook Abbey." Downside Review 140, no. 1 (2022): 33–56. http://dx.doi.org/10.1177/00125806221074976.

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George Bernard Shaw’s insight pays tribute to the remarkable human and spiritual development of Dame Laurentia McLachlan. An enclosed nun since the age of 18, she acquired a breadth of mind and heart that enabled her to touch the lives of many. This article examines afresh her influence as a Benedictine nun and abbess, her pioneering work on Gregorian chant for the liturgy, and the friendship she offered to all she encountered. In the context, light is shed on the history of Stanbrook Abbey, including the ill-founded rumour in the 1880s that Stanbrook intended to leave the English Benedictine

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Quartier, Thomas. "Monastic Form-of-Life Out of Place: Ritual Practices among Benedictine Oblates." Religions 11, no. 5 (2020): 248. http://dx.doi.org/10.3390/rel11050248.

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Although ritual participation in Christian churches is decreasing in the Netherlands, one of the most secularised countries in the world, monasteries are increasingly attractive to people not committed to a life in an abbey, but who rather transfer monastic practices to their personal life. Guesthouses are full, reading groups conduct meditative reading, and monastic time management is applied in professional arenas. Obviously, the ritual practices conducted beyond abbey walls have a different character than the ritual repertoire of monks and nuns. The ritual transfer is a challenge, as monast

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Arnautova, Yulia. "The Early Stage of Formulation of Benedictine Work Ethic (6th — 9th Centuries)." ISTORIYA 16, no. 2 (148) (2025): 0. https://doi.org/10.18254/s207987840034251-5.

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The history of Benedictine monasticism is a narrative of the application of the Rule of S. Benedict (Regula sancti Benedicti), its interpretation in the normative tradition of monasteries during several centuries. This article examines the very early stage of the formation of this tradition at the beginning of the 9th century, at the root of the medieval Benedictine monasticism. The church reform of Louis the Pious, a part of his renovatio imperii Francorum program, obliged monastic convents which were living in accordance with different statutes to accept the Rule of S. Benedict, uniform for

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Bailey, Thomas. "A Search for Equality: Lay Brothers in the Swiss-American Benedictine Congregation." Downside Review 127, no. 449 (2009): 235–60. http://dx.doi.org/10.1177/001258060912744901.

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Jebb, Dom Philip. "The Archives of the English Benedictine Congregation Kept at St Gregory's, Downside." Downside Review 113, no. 393 (1995): 284–88. http://dx.doi.org/10.1177/001258069511339305.

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Kiejkowski, Paweł. "European Humanism and Benedictine Monasticism. Around Selected Statements of Benedict XVI." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 137–50. http://dx.doi.org/10.14746/pst.2020.36.08.

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Josef Ratzinger has made the problem of the solid foundations of European humanism one of the most important in his scientific and pastoral work. Called to the Holy See, he chose the name Benedict XVI, indicating the Saint Abbot of Nursia as the special patron of his pontificate. In this study two valuable statements of Pope Ratzinger are discussed, showing the relationship between European humanism and Benedictine monasticism. The first is the speech of Benedict XVI during a meeting with people active in culture at the Bernardine College in Paris on September 12, 2008. The second is the text

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Nehring, Przemysław. "Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna." Vox Patrum 69 (December 16, 2018): 527–45. http://dx.doi.org/10.31743/vp.3273.

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Author of this paper juxtaposes several issues which are fundamental for monastic concepts of St. Augustine and John Cassian, two figures that had the greatest impact on the development of the western pre-Benedictine monasticism. The difference in intellectual inspirations, personal monastic experiences, addressees of their monastic works and positions held by them in the institutional Church influenced very deeply their teaching. Thus they interpret in a different manner an account on the Jerusalem community (Acts 4:31-35) that – in their common opinion – began the history of monasticism.

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Costa, Robson Pedrosa. ""Uma eugenia astuciosa"? Maternidade, casamento e miscigenação em propriedades beneditinas, séculos XVII e XVIII." Varia Historia 41 (April 13, 2025): 01–36. https://doi.org/10.1590/0104-87752025v41e25026.

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The objective of this study is to discuss miscegenation, motherhood and marriage in Benedictine properties in Rio de Janeiro, between the 17th and 18th centuries, also discussing the formation of a highly qualified and self-sufficient world of work, based on a centralized and corporatist system of Christian basis. All the elements presented in this study are intertwined with issues that are inseparable today from any research on miscegenation in Brazil: mobility, social ascension, hierarchization, negotiation and conflict within the enslaved community. The sources for this study were collected

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Wereda, Dorota. "Linguistic Competence of the Basilian Monks of the Lithuanian Province in the 17th–18th Centuries." Res Historica 55 (July 20, 2023): 201–16. http://dx.doi.org/10.17951/rh.2023.55.201-216.

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The activity of the Basilian congregation is crucial to understanding the cultural, social, religious transformations and relations occurring at the cultural borderlands marked by the Latin and Byzantine cultural circles. Based on the catalogue of Basilians studying at the papal seminary in Vilnius between 1611 and 1795, and a census of the monks from 1800, the paper analyses the linguistic competences of the Basilians of the Lithuanian province. The monks usually had knowledge of three languages i.e., Latin, Polish and „Sclavonica” or „Ruthenica”. In the second half of the 18th century, Basil

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Wereda, Dorota. "Kompetencje językowe bazylianów prowincji litewskiej w XVII–XVIII wieku." Res Historica 55 (February 27, 2024): 201–16. https://doi.org/10.17951/rh.2023.55.201-216.

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Abstract:

The activity of the Basilian congregation is crucial to understanding the cultural, social, religious transformations and relations occurring at the cultural borderlands marked by the Latin and Byzantine cultural circles. Based on the catalogue of Basilians studying at the papal seminary in Vilnius between 1611 and 1795, and a census of the monks from 1800, the paper analyses the linguistic competences of the Basilians of the Lithuanian province. The monks usually had knowledge of three languages i.e., Latin, Polish and &bdquo;Sclavonica” or &bdquo;Ruthenica”. In the second half of

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Quartier OSB, Thomas. "Liturgisches Gebet. Raum, Zeit und Gemeinschaft in benediktinischer Perspektive." Yearbook for Ritual and Liturgical Studies 35 (December 31, 2019): 1–20. http://dx.doi.org/10.21827/yrls.35.1-20.

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Liturgical prayer constitutes space, time and community in Benedictine monasteries. Recent field-explorations indicate that visitors to abbey churches appreciate liturgical tradition and ascribe sacred meaning to their experiences. Furthermore, monks and nuns describe the shape of the Divine office, their personal attitude and their spiritual experience as constitutive for their spiritual practice. Until now, Monastic sources and their re-invention are not included in these liturgical studies. But what is the liturgical-spiritual motivation of liturgical prayer according to the Rule of Saint B

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Beck, Paul G., and Georg Zotti. "Medieval Stars in Melk Abbey." Communicating Astronomy with the Public Journal 6, no. 1 (2012): 19–23. https://doi.org/10.5281/zenodo.14890881.

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Melk Abbey, a marvel of European high baroque architecture, is one of the most frequently visited tourist attractions in Austria, attracting 450 000 visitors each year. The monastery’s museum presents selected aspects of Benedictine life in Melk since the monastery’s foundation in 1089. After the church, the library is the second-most important room in a Benedictine monastery. Due to the wide scientific interests and contacts of the medieval monks, these libraries also contain manuscripts on mathematics, physics and astronomy. In 2009, the International Year of Astronomy (IYA2009),

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O'Malley, John W., and Barry Collett. "Italian Benedictine Scholars and the Reformation: The Congregation of Santa Giustina of Padua." American Historical Review 92, no. 1 (1987): 164. http://dx.doi.org/10.2307/1862874.

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Dubois, Elfrieda. "The Benedictine Congregation of Maurists in Seventeenth-Century France and Their Scholarly Activities." Seventeenth-Century French Studies 14, no. 1 (1992): 219–33. http://dx.doi.org/10.1179/c17.1992.14.1.219.

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Brennan, Anna. "Papers Given at the 2006 Liturgy Symposium of the English Benedictine Congregation — I." Downside Review 124, no. 437 (2006): 237. http://dx.doi.org/10.1177/001258060612443702.

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