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Journal articles on the topic 'Monasteries and monasticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Jonveaux, Isabelle. "Monasticism and Ecologism: Between Economic Opportunity and Religious Convictions?" Religions 14, no. 5 (2023): 575. http://dx.doi.org/10.3390/rel14050575.

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Monasteries, especially Benedictine monasteries, have developed a close relationship with nature based on a respect for creation and a goal of self-sufficiency. There seems to be an elective affinity between monasticism and ecologism. Since the second half of the 20th century, monasteries have been engaging in ecological practices, and in many cases have been pioneers in these practices in their region. How can the role of monasteries in ecology be explained? To what extent is the ecology practiced by monasteries different from that of society? And what developments can we observe in this fiel

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Чучалін, Олександр. "Монастирі та чернецтво Київської єпархії синодального періоду:регламентація діяльності в системі російського церковного законодавства". Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University Series History, № 48 (16 червня 2024): 18–26. http://dx.doi.org/10.31652/2411-2143-2024-48-18-26.

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The article aims to specify the status of Orthodox monasteries and monasticism in the Kyiv eparchy between the 19th and early 20th centuries within the framework of the then-existing Russian church legislation. Research methodology is grounded in the principles of historicism and scientific objectivity, using critical, systematic and comparative analysis of sources. These methods and principles have enabled a comprehensive study of various phenomena in their dynamics and totality, taking into account all conflicting factors. By employing these diverse methods, the study has traced the impact o

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3

Kuznetsov, Agafangel. "Regarding the study of socio-psychological characteristics of present-day monks." St. Tikhons' University Review. Series IV. Pedagogy. Psychology 70 (September 29, 2023): 75–89. http://dx.doi.org/10.15382/sturiv202370.75-89.

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Monasticism as a socio-psychological phenomenon has passed a long evolutionary path. For several centuries, certain elements of monastic life and the organizational structure have undergone changes, but the basic essence of monastic service has remained unchanged. The study of the socio-psychological portrait of modern Orthodox monasticism in the context of radical changes in socio-political, cultural and spiritual life in our country is relevant in the context of the social and pedagogical ministry of Orthodox monasteries in Russia, the dynamics of their development in accordance with the ong

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4

Albery, Henry. "Pleasure and Fear: On the Uneasy Relation between Indic Buddhist Monasticism and Art." Religions 13, no. 12 (2022): 1223. http://dx.doi.org/10.3390/rel13121223.

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When monastics of the Indic North and Northwest around the turn of the Common Era made the decision to introduce art into monasteries, current cultural assumptions regarding the aesthetic experience of such objects, which were axiomatically negated by Buddhist ideology, led to certain confrontations in law and praxis and an attempt to resolve these within certain monastic legal codes (vinaya) redacted during this period. Tracing the historical relation between monasticism and art in this context, this paper focuses on two such uneasy relations. The first deals with an opposition between the wo

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5

Naidenova, Liudmila P. "Monasteries and Monasticism in Russia." Russian Studies in History 52, no. 1 (2013): 3–4. http://dx.doi.org/10.2753/rsh1061-1983520100.

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Kotov, P. P., and A. V. Rozhina. "THE COMPOSITION OF THE BRETHREN IN THE ORTHODOX MONASTERIES OF THE VOLOGDA PROVINCE IN THE 1860s - 1917." Bulletin of Udmurt University. Series History and Philology 32, no. 6 (2022): 1197–208. http://dx.doi.org/10.35634/2412-9534-2022-32-6-1197-1208.

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After the abolition of serfdom in Russia, the composition of Orthodox monasteries radically changed due to the arrival of immigrants from the peasant class, who began to make up more than half of the monastics in the monasteries of the Vologda province. At the same time, in some monasteries of the province there was a decrease in the number of residents, in others - a kind of stabilization of the monastic community. In some monasteries, especially in women’s monasteries, there was an increase in the number of inhabitants. However, in the 1860s - 1917 in the main male regular monasteries of the

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Sun, Qi. "The Celestial Masters and the Origins of Daoist Monasticism." Religions 15, no. 1 (2024): 83. http://dx.doi.org/10.3390/rel15010083.

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The Daoist monasteries, which were first popularized in southern China in the late fifth century, reflected major changes in the structure of medieval Daoism. From the perspective of comparative religious history, the rise of Daoist monasteries bears some similarity to the monasticisms that came into being in the Christian and Buddhist traditions; all three originated in hermitic and ascetic practices. However, Daoist monasticism did not naturally stem from the hermetic Daoism tradition; instead, it underwent a two-stage process of “grafting” in terms of its spiritual beliefs and values. The f

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Ivanović, Darko. "Monasticism of the Moravian and Resavian Monasteries, I (Tomić, Zlatenac, Radošin)." Sabornost, no. 16 (2022): 101–18. http://dx.doi.org/10.5937/sabornost2216109i.

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The four active monasteries on the right bank of the Velika Morava River (Tomić, Zlatenac, Radošin and the Monastery of Miljkovo) can be said to belong to the group of Moravian monasteries, although they are usually included in Resavian monasteries. The common characteristic of these monasteries is their medieval origin. The first three mentioned monasteries have been renovated recently (the status of the monastery Tomić was renewed in 1992, while Zlatenac was renovated in 1980 and Radošina in 1966). The Miljkov monastery was restored much earlier - first at the end of the 18th century and aga

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Klymov, Valeriy Volodymyrovych. "Christian monasticism of Ukraine." Ukrainian Religious Studies, no. 46 (March 25, 2008): 281–302. http://dx.doi.org/10.32420/2008.46.1930.

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More than 1000-year-old Institute of Ukrainian Christian Monasteries underwent, like the entire domestic church, the next significant changes caused by not many immanent processes in the church-monastery complex, so much by the radical Ukrainian re-orientation in the political, economic, social and spiritual spheres, in the system of universal ethno-cultural values and priorities.

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Stecyk, Jurij. "Василіянське чернецтво перемишльської єпархії: просопографічні характеристики (1739–1783 роки)". Studia Archiwalne 8 (грудень 2021): 37–57. http://dx.doi.org/10.4467/17347513sa.21.002.15205.

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W artykule autor zaprezentował wyniki badań prozopograficznych nad bazylianami z eparchii przemyskiej z klasztorów działających w latach 1739–1783. Omówione zostały pochodzenie, wykształcenie świeckie, wiek, etapy formacji duchowej i intelektualnej, mobilność, obowiązki monastyczne i kościelne członków badanej grupy. Do artykułu dołączono materiał statystyczno-pomocniczy Basilians of the Przemyśl Eparchy in 1739–1783. A Prosopographic Description The article stresses the importance of prosopographic studies on the characteristics of the monasticism of the Basilians (Basilian Fathers) of the Pr

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Jonveaux, Isabelle. "Future of Catholic Monasteries on New Monastic Continents: The Case of Africa." Religions 10, no. 9 (2019): 513. http://dx.doi.org/10.3390/rel10090513.

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Catholic monasticism in Europe is often associated with a crisis of vocations, of credibility and sometimes the question of closing down. Looking at monasteries outside Europe, especially in Asia and Africa, we observe a dynamic of new foundations and young entrants into the communities. What are the challenges for monasteries in Africa in future decades? To what extent does monasticism experience a gravitational shift from Europe to other continents in the next thirty years? This article seeks to explore the challenges of African monastic communities now and in the future. The first part give

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GOLDFUS, Haim. "Urban Monasticism and Monasteries of Early Byzantine Palestine." ARAM Periodical 15 (January 1, 2003): 71–79. http://dx.doi.org/10.2143/aram.15.0.504526.

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Chebotarev, Nikolai. "On monastic life in the realities of the 19th century (based on the comments of St. Philaret of Moscow)." Богословский сборник Тамбовской духовной семинарии, no. 4 (29) (December 27, 2024): 47–68. https://doi.org/10.51216/2687-072x_2024_4_47-68.

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The article is devoted to the study of the socio-cultural phenomenon of monasticism and an overview of the life of the inhabitants of the monasteries of the Synodal period. The purpose of the study is to consider these phenomena through the prism of the epistolary heritage (letters, opinions, reviews and resolutions) of St. Philaret (Drozdov). The work uses the comparative historical method and the method of critical analysis of sources that help to evaluate the activities of the Moscow Metropolitan aimed at maintaining morality in the monasteries. The study solves a number of problems: St. Ph

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Chitwood, Zachary. "Idiorrhythmic Inquest: Sylvester, Patriarch of Alexandria, Jeremiah II, Patriarch of Constantinople, and the Mission to Restore Communal Monasticism on Mount Athos in the 1570s." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 1 (2023): 79–97. http://dx.doi.org/10.24193/subbto.2023.1.03.

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Over the second half of the sixteenth century a new form of monasticism, idiorrhythmia (“living according to one’s own devices”), seemed to be spreading across the Orthodox monasteries of the Eastern Mediterranean. The communal regime practiced for centur

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Чучалін, Олександр. "Exploring the population and social structure of the Kyiv Eparchy through monastery service records from the 19th to early 20th century." Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University Series History, no. 47 (March 19, 2024): 119–25. http://dx.doi.org/10.31652/2411-2143-2024-47-119-125.

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The article aims to examine the informative potential and utility of service records from monasteries within the Kyiv Eparchy, spanning the period from the 19th to the early 20th century, in elucidating the status of Orthodox monastic communities and the social composition of their monastic life. The research methodology adheres to principles of objectivity, historicism, systematic analysis and critical evaluation of sources. Utilizing a method of historical reconstruction, this study seeks to construct a comprehensive understanding of the status of monasteries and the social makeup of their m

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Nadtoka, Gennadiy. "Orthodox monasteries in Ukraine from 1900-1917." Ukrainian Religious Studies, no. 8 (December 22, 1998): 22–28. http://dx.doi.org/10.32420/1998.8.173.

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In the early twentieth century, monasteries remained an integral part of the Orthodox world in Ukraine. Being in the womb of the all-Russian church system, monasticism constantly felt the effect of organizational, political and spiritual unifying tendencies. At the same time, the external isolation of the monasteries from secular and even purely church life, and its own sources of replenishment of the monastic layer contributed to preserving the specificity of the further development of the monastic form of religious tradition in Ukraine.

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la Martire, Corrado. "Between Christian Monasticism and Islamic ribāṭ in Ifrīqiya". Endowment Studies 2, № 2 (2018): 107–32. http://dx.doi.org/10.1163/24685968-00202003.

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Ribāṭ is one of the prevalent sets of fortified constructions in the Islamic world. The North African coastal frontiers contain various fortifications, erected over earlier Christian sites and close to the ruins of earlier Christian monasteries. A “traditionalist” opinion maintains that these ribāṭs were monasteries or convents for ascetic warriors, among which Monastir (al-Munastīr) is believed to be the oldest in Ifrīqiya. A “revisionist” opinion describes these sites as fortifications with no ascetic purpose, functioning as places of refuge or as trading posts. Both positions cannot be full

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18

Ryan, Martin. "‘AD Sedem Episcopalem Reddantur’: Bishops, Monks, and Monasteries in the Diocese of Worcester in the Eighth Century." Studies in Church History 43 (2007): 114–29. http://dx.doi.org/10.1017/s0424208400003144.

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Alas! brother, alas! For almost everywhere in this land the rule of regular life falls away and the secular way of life thrives.Alcuin of York’s famous lament to Abbot. Æthelbald of Wearmouth-Jarrow at the end of the eighth century could serve as a neat summary of the traditional scholarly picture of eighth-century Anglo-Saxon monasticism: a movement in near-terminal decline with falling standards in religious observance and monasteries increasingly coming under secular control. The bishops of Worcester have been seen by many scholars as taking a leading role in the fight-back against this cre

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Hoyle, R. W. "The origins of the dissolution of the monasteries." Historical Journal 38, no. 2 (1995): 275–305. http://dx.doi.org/10.1017/s0018246x00019439.

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ABSTRACTThe dissolution of the monasteries is one of the most familiar incidents in Tudor history. The genesis of the dissolution is however ill-documented. Here it is traced back to the suppressions of smaller houses authorized in 1528. It is shown how a partial dissolution could be construed as a desirable and necessary reform without challenging either the basis of monasticism or the doctrine of purgatory. A previously unnoticed petition is published to cast light on the anti-clerical agitation of 1529. It is suggested that there was an attempt to secure a dissolution for financial reasons

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20

Dușe, Călin Ioan. "EASTERN MONASTICISM FROM ITS INCEPTION UNTIL THE 10TH CENTURY." Analele Universităţii din Craiova seria Istorie 27, no. 2 (2023): 7–20. http://dx.doi.org/10.52846/aucsi.2022.2.01.

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In the East, monasticism took three main forms, which appeared in Egypt around 350, and are still found in the Eastern Church. From Egypt, which is considered the homeland of monasticism, these forms of monasticism spread very quickly in Palestine, Syria, Asia Minor, Bithynia, but also in the West. The first form of monasticism is that of hermits, ascetics, who lived a contemplative life practicing the most rigorous asceticism, living isolated (in caves, huts, or in individual cells), and St. Anthony the Great (250-350) is considered the founder of the Christian monasticism. The second form of

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21

Bar, Doron. "Rural Monasticism as a Key Element in the Christianization of Byzantine Palestine." Harvard Theological Review 98, no. 1 (2005): 49–65. http://dx.doi.org/10.1017/s0017816005000854.

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In Palestine, Christian monasticism began early in the fourth century C.E. The first monks known to us by name are Hilarion of Thavata, who lived in the region of Gaza; Epiphanius, who settled near Eleutheropolis, in the Shephelah; and Chariton, a native of Iconium in Asia Minor who became the founder of monasticism in the Judean Desert. The monastic movement spread throughout Palestine during the Byzantine period (324–642 C.E.), and the remains ofmonasteries have been found in diverse areas. Many monasteries were establishedin or around large cities, or at holy places and sites of pilgrimage,

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Parker, Lucy. "Monks, Martyrs, and Masculinity: Rethinking Christian Authority in Early Islamic Palestine." Journal of Late Antique, Islamic and Byzantine Studies 4, no. 1 (2025): 28–70. https://doi.org/10.3366/jlaibs.2025.0040.

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This article seeks to reassess monasticism within Abbasid Palestine, arguing that monasteries experienced decline and insecurity in the eighth and ninth centuries. It focuses on the Life of Stephen of Mar Sabas by Leontios of Damascus, arguing that Leontios feels compelled to defend monasticism from accusations of irrelevance within Islamic society. It also argues for a new interpretation of the Melkite neo-martyrologies associated with Mar Sabas, suggesting that these texts sought to consolidate monastic identities at a time of crisis. They redefine martyrdom as a monastic practice, and in th

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Jotischky, Andrew. "St Sabas and the Palestinian Monastic Network under Crusader Rule." Studies in Church History. Subsidia 14 (2012): 9–19. http://dx.doi.org/10.1017/s0143045900003811.

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The monastery founded in the fifth century by St Sabas, in the Kidron Valley a few kilometres south-east of Bethlehem, has been described as ‘the crucible of Byzantine Orthodoxy’. The original cave cell occupied by Sabas himself grew into a monastic community of the laura type, in which monks lived during the week in individual cells practising private prayer and craft work, but met for communal liturgy on Saturdays, Sundays and feast days. The laura, which differed from the coenobium in the greater emphasis placed on individual meditation, prayer and work, was the most distinctive contributio

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Moore, Michael Edward. "Monastic Counter-Culture and Its Medieval Origins." Religions 16, no. 6 (2025): 760. https://doi.org/10.3390/rel16060760.

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Monastic life presents a contrast to many aspects of modern existence (the rule of ideology, consumerism, various forms of negativity, dominance of the virtual, forgetfulness). The following essay explores this contrast and its presence throughout the long history of monasticism, with a focus on early Northern and Western monasticism on the one hand, and the modern Benedictine tradition on the other. The counter-cultural dimensions of monastic life range from special landscapes and sacred space to the function of time, and from the transcendental role of prayer to the earthy nature of hard wor

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Pavlyshyn, Andrii. "Inspection of the Monastic Hegumens of Lviv Union Eparchy in 1724." Scientific Papers of the Vinnytsia Mykhailo Kotsiubynskyi State Pedagogical University. Series: History, no. 36 (June 2021): 93–103. http://dx.doi.org/10.31652/2411-2143-2021-36-93-103.

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The aim of the research is to introduce an important source of the history of the church, in particular the monasticism of the Lviv Union eparchy of the first half of the XVIII century into scientific circulation – “Inspection of the hegumens of the Lviv eparchy in 1724”. The methodology of the researchis based on the principles of historicism, analytical and synthetic critique of sources. Comparative and typological general historical methods are also used.The scientific noveltyis in the introduction of the source, which most fully reflects the real state of monasticism of the Lviv eparchy in

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Klymov, Valeriy V. "Printed monuments of Ukrainian culture in the aspect of the activity of national monasticism." Ukrainian Religious Studies, no. 39 (June 13, 2006): 113–27. http://dx.doi.org/10.32420/2006.39.1749.

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Religious analysis of the history of development of the Institute of monasteries in the Ukrainian lands, the content of their activity in the context of complex and contradictory political, economic, social, ethno-cultural, intra-church and inter-church processes that took place in Ukraine, textological analysis of the national printed heritage created by Ukrainian monks the institute of monasteries, which contributed to the transformation of the latter into important centers of national writing and printing.

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BEALES, DEREK. "EDMUND BURKE AND THE MONASTERIES OF FRANCE." Historical Journal 48, no. 2 (2005): 415–36. http://dx.doi.org/10.1017/s0018246x05004450.

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Burke's Reflections contains a section of about ten pages on the monasteries of France, deploring not only the confiscation of their property but also the destruction of the institutions themselves, which are defended for their contribution to learning, beauty, and agriculture and for their general social role. Their ‘superstition’ is vindicated as preferable to that of the philosophes. Burke maintains that they could and should have been reformed, rather than suppressed. This discussion of monasteries has been almost wholly ignored by commentators and editors. The following article considers

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Bider, Marcin. "Pozasakramentalna praktyka wyjawiania myśli w źródłach wczesnego monastycyzmu bizantyjskiego. Wybrane zagadnienia w ujęciu teologiczno-prawnym." Teologiczne Studia Siedleckie XVIII (2021) 18, no. 2021 (2022): 201–16. https://doi.org/10.5281/zenodo.6080474.

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<strong>The non-sacramental practice of </strong><strong>verbalizing</strong><strong> thoughts in the sources of the early Byzantine monasticism. Selected issues in theological and legal terms</strong> The article is an analysis of a non-sacramental practice of verbalizing thoughts out of obedience to a master in sources of early Byzantine monasticism from St. Basil the Great to St. John Climac. The article is of a scientific nature with the use of the theological and legal method. The passions cataloged by Evagrius of Pontus are the subject of verbalizing thoughts. This practice was regulated

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Klymov, Valeriy V. "Activities of national monasteries, monasticism and national handwritten spiritual heritage." Ukrainian Religious Studies, no. 42 (October 24, 2006): 77–88. http://dx.doi.org/10.32420/2006.42.1827.

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Most of the manuscript monuments of Ukrainian spirituality of the XI-XVII centuries. (chronicles, chronographs, vaults, collections, etc., not to mention hagiographical collections, paternities), preserved in our days, by their origin, origin, content, use, historical fate, are in many cases obliged to the Institute of monasteries and monks. , copyists, compilers, editors, portholes, translators, proofreaders. This statement is supported by research by scientists of several generations of chronicle sources in a wide range - from outstanding chronicles and printed monuments of world and nationa

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Ashkenazi, Jacob, and Mordechai Aviam. "Monasteries and Villages: Rural Economy and Religious Interdependency in Late Antique Palestine." Vigiliae Christianae 71, no. 2 (2017): 117–33. http://dx.doi.org/10.1163/15700720-12341297.

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Monasticism played a significant role in the Late Antique economy of the Holy Land, as it did in neighboring regions, a role that can be traced both in hagiography and in archaeology. Though holy men settled in secluded monasteries in the desert of the Holy City, most of the monks of Palestine were living in and near villages throughout the land. The rural monastery housed presses that produced wine and oil in quantities exceeding the needs of the local monastic community. It seems that the monasteries, in addition to their obvious spiritual and religious functions, served as part of the regio

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Масин, Вячеслав. "Nikolai F. Kapterev as a Critic of Russian Monasticism." Церковный историк, no. 2(4) (June 15, 2020): 126–32. http://dx.doi.org/10.31802/ch.2020.4.2.007.

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В настоящей статье читатель узнает о взгляде дореволюционного профессора Московской духовной академии, доктора церковной истории Николая Федоровича Каптерева (1847-1917) на историю отечественного православного монашества, который был сформулирован им в результате дискуссии об идеальном служении монашествующих миру. «Зачинщиком» спора стал писатель Александр Васильевич Круглов (1852-1915), который после живого отклика на его публикацию в дальнейшую дискуссию вступать не стал, но его взгляды нашли многих идейных сторонников, среди которых оказался и Николай Федорович. Проблемным моментом в данно

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Patrich, Joseph. "MONASTIC LANDSCAPES." Late Antique Archaeology 2, no. 1 (2004): 411–45. http://dx.doi.org/10.1163/22134522-90000031.

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This article considers the impact of late antique monasticism on the landscape in three regions of the eastern Mediterranean: Egypt, Palestine and Sinai. It investigates both new landscapes created by monasticism and older landscapes strongly modified by a monastic presence. In the case of new landscapes, monastic structures found in each locality are described, and then their articulation within the wider landscape is considered, in terms of: their physical appearance against the local geology, the density of hermitages, their location, their use of roads or tracks to intercommunicate, and th

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Martin, Therese. "Fiona J. Griffiths, Nuns’ Priests’ Tales: Men and Salvation in Medieval Women’s Monastic Life. The Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 2018, pp. 360, 29 illus." Mediaevistik 32, no. 1 (2020): 286–88. http://dx.doi.org/10.3726/med.2019.01.30.

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The year 2018 saw the publication of two important monographs, each with groundbreaking scholarship on complementary aspects of monasticism; together they offer a clear path forward for Medieval Studies as a whole. While Fiona Griffiths’s Nuns’ Priests’ Tales and Steven Vanderputten’s Dark Age Nunneries approach the essentially interrelated natures of men’s and women’s medieval monasticism from different perspectives, it is by reading them in concert that one becomes aware of the paradigm shift they signal. In a welcome change from a traditional consideration of so-called “double” monasteries

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Wang, Xiaolu, Xiang Ren, and Jan Woudstra. "Buddhist Pilgrimage at Mount Wutai: Architecture, Landscape, and Religious Heritage." Religions 14, no. 12 (2023): 1530. http://dx.doi.org/10.3390/rel14121530.

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Mount Wutai, China’s earliest Buddhist center, dating to the Han Dynasty’s first century (206 BCE–220 CE), boasts over a hundred monasteries, numerous monuments, and ruins, drawing global pilgrims and travelers. Over its long history, as the geographical focus of imperial support shifted, the ideological underpinnings for structuring the monastic habitation on Mount Wutai also underwent a transformation, consequently altering the pilgrimage paths, monasteries, and mountain gates. However, there remains a paucity of understanding regarding these changes. This paper aims to map out the represent

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Klymov, Valeriy. "Ukrainian Orthodox Monasteries as a Factor in National History." Ukrainian Religious Studies, no. 20 (October 30, 2001): 73–81. http://dx.doi.org/10.32420/2001.20.1184.

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In its nearly 1000-year history, the Ukrainian monastery as a specific religious institution, aimed at realizing the idea of a perfect Christian life through self-isolated forms of organization of life, experienced a rather complicated evolution. In Ukraine, this complexity has not always been dictated by the inherent development of monasticism itself (the monk in translation from Greek - solitary) or the peculiarities of the forms of organization of monastic life (anachormatism, slander, laurels, kinovies), and to a large extent determined by external non-monastic and extra-church factors.

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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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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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Zapalskii, Gleb. "Monachophobia in Russia: Peter the Great and His Influence." Religions 15, no. 10 (2024): 1200. http://dx.doi.org/10.3390/rel15101200.

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The reforms of Russian Tsar Peter I (1682–1725) touched all spheres of life, including the Church. The purpose of this paper is to bring into focus his approach to the reform of monasticism. It reflects on Peter’s personal remarks as reported both by his Russian and his foreign interlocutors, his legislation, including law drafts, and practical measures such as the All-Joking, All-Drunken Synod. The principal conclusion is that it was this Russian ruler who was the first to call into question the very existence of monasticism and who came close to the ultimate dissolution of monasteries. He di

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Куропаткина, О. В. "Unknown Protestantism: Protestant Monasticism and Protestant Orders." Bogoslov, no. 1(1) (August 16, 2024): 81–95. http://dx.doi.org/10.62847/bogoslov.2024.70.74.005.

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Статья посвящена монашеству в протестантизме: формам целибатной жизни в конце XVII–XVIII вв., монашеским структурам и орденам в XX–XXI вв. Описаны причины возрождения монашества в протестантской традиции и идеология современного протестантского монашества, своеобразие монашеского устройства, специфика протестантских орденов. Указано, что монашество в протестантизме — один из примеров возвращения к отвергнутой дореформационной традиции. Делается вывод, что, хотя монашеская жизнь остается в протестантизме гораздо менее распространенным явлением, чем в православии и католичестве, тем не менее она

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Mikołajczak, Aleksander, and Rafał Dymczyk. "Ukrainian Monks and Pilgrims on the Holy Mount Athos." International Relations: Theory and Practical Aspects, no. 3 (March 10, 2019): 165–77. https://doi.org/10.31866/2616-745x.3.2019.159118.

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The article deals with the tradition of pilgrimage from the Ukrainian lands to the territory of St. Athos. The context for this is the religious and civilization processes in the European territories from the time of the Middle Ages. The article emphasizes the special importance of Athos precisely for Orthodox travelers. The Russian position regarding the study of this issue is also noted to be determined by the great-power position of the Russian clergy and the concept of “Third Rome”. It is noted that the Ruthenians (Ukrainians) presence in Athos for many centuries was

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Wynot, Jennifer. "Monasteries without Walls: Secret Monasticism in the Soviet Union, 1928–39." Church History 71, no. 1 (2002): 63–79. http://dx.doi.org/10.1017/s0009640700095159.

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When discussing the state of religion during the Soviet period, those following the traditional historical interpretation have held that the Communist Party successfully eradicated religion, particularly Russian Orthodoxy. While vestiges may have remained in rural areas, the Russian Orthodox Church as an institution was destroyed. Churches and monasteries stood in ruins as testaments to the victory of atheism over religion.

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Glynias, Joe. "Byzantine Monasticism on the Black Mountain West of Antioch in the 10th-11th Centuries." Studies in Late Antiquity 4, no. 4 (2020): 408–51. http://dx.doi.org/10.1525/sla.2020.4.4.408.

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This article sheds light on a hitherto unexplored phenomenon that alters our picture of Byzantine monasticism: the monastic culture of the Black Mountain outside Antioch. From 969-1084, the Black Mountain thrived as a destination for a variety of Chalcedonian monks: Greek-speaking Romans, Arabic-speaking Melkites, Georgians, and Armenians. I illustrate the prosperity of monastic life on the Black Mountain, the scholarly activity flourishing in and between languages, and the networks connecting the mountain to monasteries inside and outside of Byzantium. In this paper, I examine three bodies of

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Kristjánsdóttir, Steinunn. "The Dissolution of the Monastic Houses in Iceland." Religions 15, no. 7 (2024): 771. http://dx.doi.org/10.3390/rel15070771.

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The founding of the fourteen monasteries that operated for varying lengths of time in Iceland are in most cases known, but their dissolution differs. It is, however, known that none of them were closed due to plagues, natural disasters, or economic crises but rather because of administrative reasons. Five of the monasteries perished within a few decades; however, most of them perished because of political disputes between secular and ecclesiastical powers in Iceland during the thirteenth century. On the other hand, nine of them became highly prosperous but were dissolved following the Lutheran

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Kribus, Bar, and Verena Krebs. "Beta Israel (Ethiopian Jewish) Monastic Sites North of Lake Tana - Preliminary Results of an Exploratory Field Trip to Ethiopia in December 2015." Entangled Religions 6 (April 17, 2018): 309–44. http://dx.doi.org/10.46586/er.v6.2018.309-344.

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This paper presents results of the first field trip aimed at locating and studying the remains of Beta Israel (Ethiopian Jewish) monasteries, as part of an ongoing research project aimed at shedding light on Beta Israel monasticism. Prior to this field trip, no Beta Israel monastery had ever been mapped, and no study focused on these monasteries has ever been conducted. On the trip, two former Beta Israel villages north of Lake Tana were examined: Amba Gwalit and Aṭeyä. At Amba Gwalit, the remains of a Beta Israel holy site, which may have been a monastery containing a synagogue and surrounded

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Chao, Shin-yi. "Good Career Moves: Life Stories of Daoist Nuns of the Twelfth and Thirteenth Centuries." NAN NÜ 10, no. 1 (2008): 121–51. http://dx.doi.org/10.1163/138768008x273737.

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AbstractDaoist monasticism rose to prominence in China during the late twelfth and the mid-thirteenth centuries amid the turmoil of war and dynastic change. A particular Daoist monastic order emerged, called Quanzhen or 'Complete Perfection', which became popular and spread throughout China. A number of commemorative stone steles from the monasteries of the period have been preserved, and serve as the main sources for this article. The steles record the religious activities and experiences of female practitioners, some of whom rose to leading positions, as founders, abbesses, and managers of f

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Chuchalin, Oleksandr. "THE SITUATION OF THE ORTHODOX MONASTERIES OF THE KYIV EPARCHY IN THE LATE XVIII – EARLY XX CENTURY." Baltic Journal of Legal and Social Sciences, no. 1 (August 1, 2022): 197–206. http://dx.doi.org/10.30525/2592-8813-2022-1-23.

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The article analyzes the influence of Russian imperial policy on the situation of Orthodox monasteries of the Kyiv diocese, reveals the results and tragic consequences of secularization reform for diocesan monasteries, examines the long process of restoring monastic life from the late XVIII to early XX centuries. The research is based on the methodological principles of historicism, scientific objectivity and a systematic approach in combination with general scientific and special historical methods. Their application made it possible to find out the reasons for changes in the territorial boun

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Lastovska, Oksana. "Christian church in the works of Cosma from Praha, Gall Anonymous and Nestor-Chronicle." PEREIASLAV CHRONICLE, no. 14 (November 30, 2018): 58–63. https://doi.org/10.5281/zenodo.2345509.

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The purpose of the article is to study the representation in the medieval sources of the history of Christian monasticism. The subject of the study became the content of Czech, Polish and Old Rus` chronicles. They were created at the beginning of the XII century by the Nestor-Chronicle, Cosma from Prahaand Gall Anonymous. These chronicles were of a religious nature. They were united by the Christian ideology. But the main attention in these works turned to the statebuilding process in the Polish, Czech and Old Russian lands. The author applied historical-comparative an

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Giorda, Maria Chiara, and Ioan Cozma. "Beyond Gender: Reflections on a Contemporary Case of Double Monastery in Orthodox Monasticism—St. John the Baptist Monastery of Essex in England." Religions 10, no. 8 (2019): 453. http://dx.doi.org/10.3390/rel10080453.

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This paper focuses on the contemporary controversy in the Orthodox Church regarding the non-existence of the monasteries, where monks and nuns cohabit (so-called “double-monasteries”), which were prohibited by the Byzantine legislation and the Seventh Ecumenical Council (Nicea 787). The article attempts to demonstrate that, in spite of the centuries-old prohibition, the Orthodox Monastery of St. John the Baptist is an exceptional contemporary case of such cohabitation: monks and nuns live under the roof of the same monastery, sharing common places and certain activities. Furthermore, the paper

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Klymov, Valeriy Volodymyrovych. "Orthodox monasteries in the socio-political and spiritual context of national liberation competitions of the Ukrainian people. Orthodox monasticism and the Pereyaslav council." Ukrainian Religious Studies, no. 45 (March 7, 2008): 105–14. http://dx.doi.org/10.32420/2008.45.1902.

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Position, values, activity of the highest Orthodox (black) clergy, monasteries, monasticism in the era of numerous interstate wars, Cossack uprisings of the 20 - 30s of the 18th century, National Liberation War of 1648 - 1654, Pereyaslav council, and its succession that coincided with dramatic transformations on the European continent, a profound change of borders in Central and Eastern Europe, in the light of the present factual completeness and the possibility of scientific objective assessments, prove to be complex, multi-vector, and often synchronous with many sociopolitical processes and

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Berest, Roman. "Cave monastery of Galicia: the problem of interpretation, localization and protection." Materials and studies on archaeology of Sub-Carpathian and Volhynian area 24 (December 24, 2020): 176–88. http://dx.doi.org/10.33402/mdapv.2020-24-176-188.

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The problem of the little-known, complex and multifaceted history of the medieval cave monasticism of Galicia is raised. In the most difficult period of national history, it defended the basic principles and principles of national dignity, social tolerance, Christian spirit and upbringing in far from difficult conditions. Based on the results of archeological and speleological researches of a number of monuments, the existence of a significant variety of cave monuments in Galician lands (cult altars, churches, monasteries, proto-monastery houses, cells of hermits, ascetics, etc.) was noted. In

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