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Books on the topic 'Monastic and lay funerals'
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1
The path of life: Benedictine spirituality for monks & lay people. Ampleforth Abbey Press, 1996.
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2
Math, Ramakrishna, ed. Swami Brahmananda as we saw him: Reminiscences of monastic and lay devotees. Sri Ramakrishna Math, 2010.
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3
1961-, DeGrocco Joseph, and Cover Rose Mary 1943-, eds. A ministry of consolation: Involving your parish in the Order of Christian funerals. Liturgical Press, 1997.
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4
Women of the Humiliati: A lay religious order in medieval civic life. Routledge, 2003.
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5
Byrne, Lavinia. Sharing the vision: Creative encounters between religious and lay life. SPCK, 1989.
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6
Shaw, Robert L. J. The Celestine Monks of France, c. 1350-1450. Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986787.
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The Celestine monks of France represent one of the least studied monastic reform movements of the late Middle Ages, and yet also one of the most culturally impactful. Their order - an austere Italian Benedictine reform of the late thirteenth century, which came be known after the papal name of their founder, Celestine V (St Peter of Murrone) - arrived in France in 1300. After a period of marginal growth, they flourished in the region from the mid-fourteenth century, founding thirteen new houses over the next hundred years, taking their total to seventeen by 1450. Not only did the French Celestines expand, they gained a distinctive character that separated them from their Italian brothers. More urban, better connected with both aristocratic and bourgeois society, and yet still rigorous and reformist, they characterised themselves as the 'Observant' wing of their order, having gained self-government for their provincial congregation in 1380 following the arrival of the Great Western Schism (1378-1417). But, as Robert L.J. Shaw argues, their importance runs beyond monastic reform: the late medieval French Celestines are a mirror of the political, intellectual, and Christian reform culture of their age. Within a France torn by war and a Church divided by schism, the French Celestines represented hope for renewal, influencing royal presentation, lay religion, and some of the leading French intellectuals of the period, including Jean Gerson.
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The Inner Room: A Journey into Lay Monasticism. Saint Anthony Messenger Press, 2003.
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9
In Sure and Certain Hope: Rites and Prayers from the Order of Christian Funerals : For the Use of Lay Leaders (Roman Catholic Liturgy Committ). Cassell, 1999.
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10
The insertion of lay, non-exempt institutes of pontifical right into the functioning of the local church according to the 1983 Code of canon law. 1985.
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11
Teubner, Jonathan D. The Augustinianism 2 of the Rule of St Benedict. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198767176.003.0011.
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Chapter 8 examines the Benedictine conversatio as a life of prayer that arises out of a constellation of Augustinian themes. Despite its many literary borrowings from monastic traditions of the East, Benedict’s use of regula and conversatio is situated within an Augustinian understanding of Christian existence that is constellated around a life of prayer grounded in hopeful patience. In Benedict’s Rule, one can detect an expansion of the form Augustine imagined redemption to take in this life. For monks, as for lay and clerical Christians, redemption is eschatologically achieved but held in hope until the age to come. Through a reading of four key chapters of the Rule (3, 7, 71–2), Benedict’s Augustinianism 2 comes into view as a theory of individual growth.
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Goodrich, Jaime. Exiles Abroad. Edited by Andrew Hiscock and Helen Wilcox. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199672806.013.26.
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Over the course of the early modern period, political and religious upheavals in England led to the formation of many different expatriate communities on the Continent and in North America. As Catholics, Protestants, Nonconformists, and Royalists lived in exile, they established three major sorts of communities: lay congregations; educational institutions; and monastic houses. Examining texts produced by and for representative examples of each group (the Marian congregation at Geneva, the English colleges at Rheims and Rome, and the Third Order Franciscan convent in Brussels), this chapter offers case studies of the way that exiled communities adapted certain forms of writing in order to develop and express a collective religious identity. In doing so, members of these groups negotiated their relationships with one another, the English nation, and the broader Continental religious community.
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Heine, Steven. Transitions. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190637491.003.0002.
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Chapter 2 examines political factors and social influences that contributed to the construction of the Legend of Living Buddhas, a benchmark for the institutional and artistic shift from Chinese Chan to Japanese Zen. It aims to answer the question of how the Zen monastic institution managed to gain a wide following of religious leaders and their disciples as well as lay followers, especially Song-dynasty literati, after struggling for centuries to grow in China beginning with the historical background of the Tang dynasty. Stressing the commercial network of maritime routes linking China and Japan, along with cultural as well as commercial connections that inspired monks to make the daring trip across the waters, the chapter shows how transnational relationships formed between creative priests from both countries, particularly in regard to the mythology of Living Buddhas.
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Brox, Trine, and Elizabeth Williams-Oerberg. Buddhism, Business, and Economics. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.42.
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Taking a historical context as a starting point, this chapter illuminates the historical relationship between Buddhism and economic engagements and shows how this relationship has played out in contemporary Asian and non-Asian contexts. With a focus on local practices and understandings of economic exchanges related to “Buddhism”—e.g. lay-monk exchange relations, monastic businesses, spiritual consumerism, and Buddhist branding—it illuminates the economic life of Buddhism and the diverse modalities of Buddhism and economic relations. Moreover, how Buddhists have positioned themselves in relation to a capitalistic market economy, both as a critique and as an engagement, is examined, as well as how marketing strategies have been utilized to secure the position of Buddhists in regional and global contexts. The intersection between Buddhism and the global market economy, the authors argue, reveals an important flashpoint through which one can gain a more complex understanding about contemporary formations of Buddhism, modernity, and globality.
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Chinca, Mark. Meditating Death in Medieval and Early Modern Devotional Writing. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861980.001.0001.
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Meditating about death and the afterlife was one of the most important techniques that Christian societies in medieval and early modern Europe had at their disposal for developing a sense of individual selfhood. Believers who regularly and systematically reflected on the inevitability of death and the certainty of eternal punishment in hell or reward in heaven would acquire an understanding of themselves as unique persons defined by their moral actions; they would also learn to discipline themselves by feeling remorse for their sins, doing penance, and cultivating a permanent vigilance over their future thoughts and deeds. The book covers a crucial period in the formation and transformation of the technique of meditating on death: from the thirteenth century, when a practice that had mainly been the preserve of a monastic elite began to be more widely disseminated among all segments of Christian society, to the sixteenth, when the Protestant Reformation transformed the technique of spiritual exercise into a Bible-based mindfulness that avoided the stigma of works piety. The book discusses the textual instructions for meditation as well as the theories and beliefs and doctrines that lay behind them; the sources are Latin and vernacular and enjoyed widespread circulation in Roman Christian and Protestant Europe during the period under consideration.
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Winfield, Pamela, and Steven Heine, eds. Zen and Material Culture. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190469290.001.0001.
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The stereotype of Zen Buddhism as a primarily minimalistic or even immaterial meditative tradition persists in the Euro-American cultural imagination. By contrast, this volume calls attention to the vast range of “stuff” in Zen by highlighting the material abundance and iconic range of the Sōtō, Rinzai, and Ōbaku sects in Japan. Chapters on beads, bowls, buildings, staffs, statues, rags, robes, and even retail commodities in America all shed new light on overlooked items of lay and monastic practice in both historical and contemporary perspectives. Nine authors from the cognate fields of art history and religious studies as well as the history of material culture analyze these “Zen matters” in all four senses of the phrase: the interdisciplinary study of Zen matters (objects and images) ultimately speaks to larger Zen matters (ideas, ideals) that matter (in the predicate sense) to both male and female practitioners, often because such matters (economic considerations) help to ensure the cultural and institutional survival of the tradition. Zen and Material Culture expands the study of Zen Buddhism, art history, and Japanese material/visual culture by examining the objects and images of everyday Zen practice, not just its texts, institutions, or elite masterpieces. As a result, this volume is aimed at multiple audiences whose interests lie at the intersection of Zen art, architecture, history, ritual, tea ceremony, women’s studies, and the fine line between Buddhist materiality and materialism.
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Shapland, Michael G. Anglo-Saxon Towers of Lordship. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198809463.001.0001.
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It has long been assumed that England lay outside the Western European tradition of castle-building until after the Norman Conquest of 1066. It is now becoming apparent that Anglo-Saxon lords were constructing free-standing towers at their residences all across England during the tenth and eleventh centuries. Initially these towers were exclusively of timber, and quite modest in scale. There followed the ‘tower-nave’ churches, towers with only a tiny chapel located inside, which appear to have had a dual function as buildings of elite worship and symbols of secular power and authority. This book gathers together the evidence for these remarkable buildings, many of which still stand incorporated into the fabric of Norman and later parish churches and castles. It traces their origin in monasteries, where kings and bishops drew upon Continental European practice to construct centrally planned, tower-like chapels for private worship and burial, and to mark gates and important entrances, particularly within the context of the tenth-century Monastic Reform. Adopted by the secular aristocracy to adorn their own manorial sites, many of the known examples would have provided strategic advantage as watchtowers over roads, rivers, and beacon systems, and acted as focal points for the mustering of troops. The tower-nave form persisted into early Norman England, where it may have influenced a variety of high-status building types. The aim of this book is to establish the tower-nave as an important Anglo-Saxon building type, and to explore the social, architectural, and landscape contexts in which they operated.
18
Azize, Joseph. Gurdjieff. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190064075.001.0001.
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This is the first analysis of all of Gurdjieff’s published internal exercises, together with those taught by his students, George and Helen Adie. It includes a fresh biographical study of Gurdjieff, with groundbreaking observations on his relationships with P. D. Ouspensky and A. R. Orage (especially why he wanted to collaborate with them, and why that broke down). It shows that Gurdjieff was, fundamentally, a mystic and that his contemplation-like methods were probably drawn from Mount Athos and its hesychast tradition. It shows the continuity in Gurdjieff’s teaching, but also development and change. His original contribution to Western Esotericism lay in his use of tasks, disciplines, and contemplation-like exercises to bring his pupils to a sense of their own presence, which could, to some extent, be maintained in daily life in the social domain, and not only in the secluded conditions typical of meditation. It contends that he had initially intended not to use contemplation-like exercises, as he perceived dangers to be associated with these monastic methods, and the religious tradition to be in tension with the secular guise in which he first couched his teaching. As Gurdjieff adapted the teaching he had found in Eastern monasteries to Western urban and post-religious culture, he found it necessary to introduce contemplation. His development of the methods is demonstrated, and the importance of the three exercises in the Third Series, Life Is Real Only Then, When “I Am,” is shown, together with their almost certain borrowing from the exercises of the Philokalia.
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Poleg, Eyal. A Material History of the Bible, England 1200-1553. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266717.001.0001.
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This book examines the production and use of Bibles in late medieval and early modern England. The analysis of hundreds of biblical manuscripts and prints reveals how scribes, printers, readers, and patrons have reacted to religious and political turmoil. Looking at the modification of biblical manuscripts, or the changes introduced into subsequent printed editions, reveals the ways in which commerce and devotions joined to shape biblical access. The book explores the period from c.1200 to 1553, which saw the advent of moveable-type print as well as the Reformation. The book’s long-view places both technological and religious transformation in a new perspective. The book progresses chronologically, starting with the mass-produced innovative Late Medieval Bible, which has often been linked to the emerging universities and book-trade of the thirteenth century. The second chapter explores Wycliffite Bibles, arguing against their common affiliation with groups outside Church orthodoxy. Rather, it demonstrates how surviving manuscripts are linked to licit worship, performed in smaller monastic houses, by nuns and devout lay women and men. The third chapter explores the creation and use of the first Bible printed in England as evidence for the uncertain course of reform at the end of Henry VIII’s reign. Henry VIII’s Great Bible is studied in the following chapter. Rather than a monument to reform, a careful analysis of its materiality and use reveals it to have been a mostly useless book. The final chapter presents the short reign of Edward VI as a period of rapid transformation in Bible and worship, when some of the innovations introduced more than three hundred years earlier began, for the first time, to make sense.