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1
Karras, Valerie A. "The Liturgical Functions of Consecrated Women in the Byzantine Church." Theological Studies 66, no. 1 (February 2005): 96–116. http://dx.doi.org/10.1177/004056390506600105.
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[Although the ordained order of deaconesses vanished in the Byzantine Church, some women continued to fulfill, either informally or formally, various liturgical functions in public church life. The author examines1 the art-historical and textual evidence of three groups of women: noblewomen who participated as incense-bearers in a weekly procession in Constantinople; matrons who helped organize and keep order in a monastic church open to the public in Constantinople; and the possibly ordained order of myrrhbearers in the Church of Jerusalem.]
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Thomas, Gabor. "Life before the Minster: the Social Dynamics of Monastic Foundation at Anglo-Saxon Lyminge, Kent." Antiquaries Journal 93 (September 2013): 109–45. http://dx.doi.org/10.1017/s0003581513000206.
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Anglo-Saxon monastic archaeology has been constrained by the limited scale of past investigations and their overriding emphasis on core buildings. This paper draws upon the results of an ongoing campaign of archaeological research that is redressing the balance through an ambitious programme of open-area excavation at Lyminge, Kent, the site of a royal double monastery founded in the seventh century ad. The results of five completed fieldwork seasons are assessed and contextualised in a narrative sequence emphasising the dynamic character of Lyminge as an Anglo-Saxon monastic settlement. In so doing, the study brings into sharp focus how early medieval monasteries were emplaced in the landscape, with specific reference to Anglo-Saxon Kent, a regional context offering key insights into how the process of monastic foundation redefined antecedent central places of long-standing politico-religious significance and social action.
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Fisher, Kathleen M. "Curiouser and Curiouser: The Virtue of Wonder." Journal of Education 182, no. 2 (April 2000): 34–42. http://dx.doi.org/10.1177/002205740018200205.
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through virtues of thought. Through our actions and attitudes toward scholarly work and through the academic expectations we place upon our students, we represent and convey certain beliefs about the ethics of teaching and learning One of the most valuable intellectual capacities we can foster in our students is the art of being curious. As a state of inquisitive attention to the world, curiosity embodies both intellectual and moral virtues. By drawing on the medieval monastic unity of intellectual and moral life, traditional religious practices such as hospitality, obedience, and charity can be applied to academic work. By cultivating students' intellectual curiosity, we encourage in them a more balanced set of scholarly skills and attitudes, and we help them to grow in wisdom, kindness, and generosity.
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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (October 15, 2021): 885. http://dx.doi.org/10.3390/rel12100885.
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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the construction of shrines, the casting of precious sculptures, and the carving of thousands of woodblocks used for the printing of sacred Buddhist scriptures. While the scholarship on Koryŏ Buddhism has traditionally focused on meditation, doctrine, state sponsored rituals, and temples’ relationships with the royal court, this study expands the field by showing that economic activities were salient features of Koryŏ Buddhism “on the ground.” By initiating and overseeing fundraising activities, Buddhist manager-monks not only gained merit, but also maintained the presence and physical appearance of Buddhist temples, which constitute the framework of Buddhist ritual and practice.
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Shen, Yang. "Idioms of Dignity and Respect: Addressing Elderly Strangers in Buddhist Monastic Publics in Reformed China." Review of Religion and Chinese Society 10, no. 1 (March 6, 2024): 147–81. http://dx.doi.org/10.1163/22143955-12340019.
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Abstract The paper examines the idioms of dignity and respect in addressing elderly individuals within Buddhist monastic publics in reformed China. It analyzes the use of three common address terms—jushi, shixiong, and lao pusa—and other phrasings as observed during fieldwork in Buddhist temples in Eastern and Southern China in the 2010s. By introducing the concept of “Buddhist monastic publics,” the study illuminates the dynamic interplay between a resident monastic life and the casual encounters of temple-goers. Address patterns are contextualized within the historical tension between monastic and lay statuses in a state-centric, Han-majority society, revealing fluctuating boundaries of inclusivity and exclusivity in Han Buddhist temple interactions. Overall, this study offers anthropological insights into the evolving dynamics of respect and recognition within contemporary Chinese Buddhist sociality. It highlights the diversity of discursive forms that inform and shape this social fabric, contributing to an interactionist interpretation of Buddhist temple engagement.
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Abbink, Jon. "Muslim Monasteries? Some Aspects of Religious Culture in Northern Ethiopia." Aethiopica 11 (April 26, 2012): 117–33. http://dx.doi.org/10.15460/aethiopica.11.1.151.
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This paper presents some preliminary observations on Sufi Muslim shrines or retreats in the Ethiopian Wällo region, places where local Muslim holy men or ‘saints’ lead the faithful and act as religious mediators and advisors. Some of these retreats of Sufi Muslims have a ‘monastic’ character, and allow males and females a life of reflection and devotion to God. An obvious parallel with Christian monasteries presents itself, referring to a partly shared religious culture. Some reflections on the extent and nature of this similarity are made, and the need for a fresh approach to the study of religion in Ethiopia/Africa, in the context of contemporary debates about religious identity and the hardening of communal boundaries, is underlined.
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Berkay, Erman, and Beser Oktay Vehbi. "Conservation Proposals for Monasteries in Karpas Peninsula, Northern Cyprus." Sustainability 14, no. 23 (December 1, 2022): 16070. http://dx.doi.org/10.3390/su142316070.
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Rural monasteries reflect the dependence on religion and agriculture with their space organization, function, and the lifestyle of the religious communities. Although conservation and reuse of monasteries are significant methods for transferring the knowledge of these religious heritage sites and their historical religious habits, many monastery buildings are threatened by abandonment, neglect, and idleness in Cyprus. This is mainly due to political and social reasons, which resulted in the loss of their connection with groups’ religious communities. This study mainly focuses on the nine monasteries which are located in the Karpas Peninsula. This paper discusses the lack of proper conservation activities for abandoned monasteries in Northern Cyprus, particularly with rural medieval monasteries located on the Karpas Peninsula. Concepts, such as adaptive reuse of monasteries and cultural routes, are noted in the state of the art section which formed the basis of the case studies included in this paper. The study underlines the significance of monasteries and monastic life in Northern Cyprus and discusses the current material as well as structural problems of these structures. Further to this, a proposal in respect of the construction of the monasteries’ route is made. Finally, the importance of the restoration and reuse of these monasteries and their possible contribution to tourism, gastronomic, and religious experiences are noted.
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Bulyha, Olexander. "«Mykola Kostomarov’s pilgrimage to the Pochayiv Lavra». Correspondence and memoirs." 34, no. 34 (June 30, 2022): 20–25. http://dx.doi.org/10.26565/2227-6505-2022-34-02.
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Objective: based on correspondence and memoirs, to explore the work of a professional historian who uses the region of his temporary habitation, in order to collect materials for his own research interests. The research methodology is based on the principles of historicism, objectivity, systematization, religious impartiality, and worldview pluralism. This made it possible to consider the processes that took place in the Pochaiv Monastery and were caused by state-political and religious-confessional changes, which were reflected in the historical progress of this Volyn monastery. Scientific novelty. The stay of a scientist and a Christian in the largest monastery of the region, which attracted a researcher as a historical object and a pilgrim, as a Christian monastery, was analyzed. The past is presented universally: a) in the context of the profession of a scientist who visits historical sites, studies various sources, collects oral evidence, folklore materials; b) from point of view of a pilgrim traveler who honors monastic shrines, observes the peculiarities of monastic life, the psychology of the inhabitants of the monastery, notes the presence of other Christian objects in the orbit of monastic activity. The urgency stems from the tasks of comprehensive study of the past of Ukrainian monasteries - centers of spirituality, education, culture and art. The urgency is also conditioned due to the contribution of Pochaiv monastery in the process of creating national cultural heritage. The state of the research of the problems of the Pochayiv Monastery requires in-depth study of issues related to various aspects of the functioning of the largest Christian monastery in Volyn. Conclusions. Mykola Kostomarov memoirs and correspondence about his stay in the Pochaiv Monastery,which reflect the life of the monastery after Volhynia became part of Russia,allow us to understand the confessional atmosphere in the newly annexed territories. They are a kind of source that will help novice scholars to understand the diversity of the historian s work, which is based on the documentary diversity of the era they are studying. Continuation of the search for and elaboration of new materials related to the biography of Mykola Kostomarov will further reveal the scientific potential of this person, will complement the knowledge about his achievements in the field of historiography.
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Pavliuchenkov, N. N. "Protective and Conservative Tendencies in the Life and Works of the Priest Pavel Florensky." Orthodoxia, no. 4 (December 26, 2022): 159–85. http://dx.doi.org/10.53822/2712-9276-2021-4-159-185.
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The article discusses an important feature of Pavel Florensky’s biography and legacy that has not been properly covered by the existing research. Florensky is a well-known religious philosopher, the author of The Pillar and Ground of the Truth and lectures on the philosophy of cult and the philosophy of art. Russian theologists tend to perceive his ideas on a par with Sergei Bulgakov’s sophiology, in line with the modernizing trends of the late 19th and early 20th centuries, which are characterized positively or negatively, depending on the preferences of scholars. The article identifies and comments on some basic facts that testify to Florensky’s desire to preserve intact the dogmata, the canons and the sacraments of the Orthodox Church. It highlights Florensky’s ideas directed against the concept of progress in the religious consciousness of mankind and the associated theory of “dogmatic development”. The main attention is drawn to Florensky’s position and actions during the upheavals of 1905–1907 and after the February Revolution of 1917. His efforts to preserve the liturgical and monastic life in the Trinity Lavra of St. Sergius and other characteristic moments of his work under the Soviets are detailed. The main conclusion is that, although Florensky’s works contain ambiguous concepts and theologoumena, he should still be regarded as a conservative thinker who always had in mind the main goal for which the Orthodox Church existed.
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Scott, Jamie S. "Murray A. Rae, Architecture and Theology: The Art of Place. and Thomas Coomans, Life inside the Cloister: Understanding Monastic Architecture: Tradition, Reformation, Adaptive Reuse." Journal for the Academic Study of Religion 32, no. 1 (August 2, 2019): 99–102. http://dx.doi.org/10.1558/jasr.39476.
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Vinogradov, Igor. "THE “ARABESQUES” CYCLE BY N. V. GOGOL: UNITY OF COMPOSITION AND PROBLEMS." Проблемы исторической поэтики 19, no. 4 (December 2021): 234–304. http://dx.doi.org/10.15393/j9.art.2021.10262.
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The unity of the problematics and the author’s principles of composition of the collection of N. V. Gogol “Arabesques” (1835) are investigated. The unobvious unity and integrity of the writer’s poetic encyclopedia — “Arabesque” — become apparent through the coverage of the cross-cutting themes and motives of the cycle, the numerous interconnections and overlaps between the articles, essays and stories included in the collection. It is established that the organizing beginning of the cycle is the writer’s reflections of a religious and political nature. From the point of view of this main component, all eighteen works of the collection are analyzed in detail. For the first time, the influence of spiritual literature — the lives of saints, patristic works, the significance of the articles of “Philokalia” — a well-known collection of works on the prayer-contemplative experience of monastic life — is highlighted in the early works of Gogol. The spiritual aspect of the writer’s reflections on history, arts, folk art, world literature, poetry of A. S. Pushkin is noted. Gogol’s polemic with the positions of one of the founders of German romanticism, V. G. Wackenroder, is touched upon. The problems posed in the collection of the opposition of old age and youth, “sensual” life and the poetry of spirituality are analyzed, the image of the “fragmentation” of life as a distinctive feature of modernity is traced. The organic correlation of “Arabesques” with the previous and subsequent works of the writer is revealed — with the youthful poem “Ganz Kuchelgarten,” with the cycle “Mirgorod,” with “Dead Souls,” “Theatrical tour after the presentation of a new comedy,” “Selected passages from correspondence with friends” and etc. The author emphasizes the consistency of the writer’s creative path and the integral spiritual and moral character of his legacy.
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JANSEN, BERTHE. "The Monastic Guidelines (bCa’ yig) by Sidkeong Tulku: Monasteries, Sex and Reform in Sikkim." Journal of the Royal Asiatic Society 24, no. 4 (April 3, 2014): 597–622. http://dx.doi.org/10.1017/s1356186313000850.
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AbstractSidkeong Namgyal Tulku was a colourful figure in the history of Sikkim. This crown prince was an incarnated lama as well as a student at Oxford, and a member of the Royal Asiatic Society. This article considers the various roles of Sidkeong Tulku in the light of a Tibetan work by his hand, which has been previously not connected to his person. Written in 1909, it consists of ‘monastic guidelines’ (bCa’ yig) which are a clear witness to the time and circumstances they were written in. This traditionally framed work, authored by a supposed Buddhist modernist, addresses the education of monks, monastic economy, sex, and preaching to the laity. These guidelines shed light on the changing status of the monastery in Sikkim, in the midst of reforms and threats to Sikkimese sovereignty. In this article I examine the contents of these guidelines in the context of its author's eventful but short life, against the political, religious and social backdrop of a Buddhist kingdom in turmoil.
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RENO, EDWARD A. "AD AGENDAM PENITENTIAM PERPETUAM DETRUDATUR MONASTIC INCARCERATION OF ADULTEROUS WOMEN IN THIRTEENTH-CENTURY CANONICAL JURISPRUDENCE." Traditio 72 (2017): 301–40. http://dx.doi.org/10.1017/tdo.2017.13.
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Medieval canon law recognized detrusion (detrusio in monasterium) as a sentence for women convicted of adultery. Civil law had made adultery a capital crime, so that detrusio was a milder action. This article traces the history of detrusio in canon law, especially in the thirteenth century, and treats further questions that detrusio raised. Detrusio was originally a pastoral provision, meant to provide a woman rejected by her husband for adultery an opportunity to enter religious life. But in the hands of the jurists detrusio became a coercive ecclesiastical penalty for adultery. The practice raised further concerns, for example: how the woman's property was to be treated; whether the woman sentenced to detrusio became a religious; whether a monastery should be a site of confinement for the laity; and, under what conditions a husband could take his adulterous wife back. The case was also raised of a man who accused his wife of adultery so that he could dissolve his marriage and enter a monastery.
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Terry, John T. R. "Æthelwulf’s De abbatibus and the Anglo-Saxon Ecological Imagination." Journal of Medieval and Early Modern Studies 49, no. 3 (September 1, 2019): 479–500. http://dx.doi.org/10.1215/10829636-7724625.
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Modern scholarship on early medieval views of nature tends to rely too heavily on binary interpretations of positive and negative representations. This article uses an early ninth-century Anglo-Latin poem, Æthelwulf’s De abbatibus (“On the abbots” of an unknown Northumbrian monastic community), as a window into the ways in which early medieval people saw their natural world not as a passive space for human activity, but as an active participant in religious life. This reading comports with ecocritical interpretations of Æthelwulf’s poem alongside contemporary Anglo-Saxon stone sculpture. An understudied text, Æthelwulf’s De abbatibus provides an opportunity to understand how early medieval people could situate nature at a narrative’s center, crediting it with the capacity to shape religious behavior and belief. Æthelwulf’s work should be seen among a rich late antique and early medieval literary and artistic tradition of ecological imagination, in which nature was an interpretive key for articulating religious identity and community.
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Reese, Ephrem. "Thomas Aquinas and Dionysian Ecclesiastical Hierarchy." Journal of Medieval and Early Modern Studies 52, no. 2 (May 1, 2022): 191–217. http://dx.doi.org/10.1215/10829636-9687844.
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The thought of Thomas Aquinas is rightly understood to be hierarchical, but the word hierarchy is understood diversely across time and place, and important readers of Thomas have praised or blamed him for being less hierarchical than his contemporaries. Early modern critique of hierarchy with its political edge often dominates understanding of the notion, but such critique stems from medieval controversies over religious perfection and sacramental life, which in turn echo the monastic polemics of Pseudo-Dionysius, the probable inventor of the term hierarchy. The massive influence of Dionysius made him a contested authority in Thomas's time, and in his battles with secular clergy the Dominican theologian shows himself a more careful interpreter of the pseudo-Areopagite than his contemporaries, who purported to defend hierarchy against the mendicants. This study presents the reading method of Aquinas as a contemplative project, motivated and delineated by the mendicant controversies of the thirteenth century, and undertaken alongside the obscure Dionysius within their common pursuit of religious perfection.
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Freze, Anna. "Byzantine church as a dwelling place. Monastic seclusion practices in Byzantium and Old Rus’ in the ninth-thirteenth centuries." Zograf, no. 43 (2019): 23–40. http://dx.doi.org/10.2298/zog1943023f.
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The juxtaposition of historical and architectural evidence supports the possibility of seclusion practice in the church proper. This hypothesis is valid for both the Byzantine Empire and Old Rus?. Seclusion in a church led to a higher authority and religious status of an ascetic. The structural pair of a cell and a chapel above it was introduced into a number of Middle Byzantine, mediaeval Serbian and Old Russian monuments. Idiosyncratic features of this module suggest its development for the specific needs of recluses imitating the life of a stylite.
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Dimitrova, N. I. "The inn as a place of confession. On a feature of the art world of Dostoevsky." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 80–94. http://dx.doi.org/10.17588/2076-9210.2021.1.080-094.
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The object of study of the article is both the place that the word of confession occupies in the work of Dostoevsky and the place in which the word of confession itself is pronounced by the characters of the writer. As a literary form, confession is an inheritor of the Christian tradition, but subsequently the original intention to repent became unrecognizable among many other motives. The article notes that Dostoevsky's secularization of this religious motif took on a very specific form, associated with his famous romantic dream of seeing the world as a monastic dormitory; of uniting the secular and the sacred in order to give a sacred status to everyday life. The article examines the connection between Dostoevsky's confessional word and one of the places where it is spoken - the inn (as well as other drinking establishments). In order to highlight Dostoevsky's idea regarding the functions and goals of drinking establishments in general, the article focuses on his profile as an urban writer. Following is a discussion of specific cases (from “The Brothers Karamazov” and “Crime and Punishment”), in which the word of confession was spoken in a drinking establishment. The fact that the most philosophically saturated part of the writer's last novel is situated in this specific urban space is emphasized. The connection between the word of confession and the dirty inn is seen as part of Dostoevsky's creative experiments, as a test of the “endurance” of intimate, suffering ideas and faith in a completely random environment. This is the proposed explanation for the constant confrontation of the sacred and the profane, which we find in the work of the writer.
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Butcher, Andrea. "Keeping the Faith: Divine Protection and Flood Prevention in Modern Buddhist Ladakh." Worldviews 17, no. 2 (2013): 103–14. http://dx.doi.org/10.1163/15685357-01702002.
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In August 2010 the Himalayan Region of Ladakh, Northwest India, experienced severe flash-flooding and mudslides, causing widespread death and destruction. The causes cited were climate change, karmic retribution, and the wrath of an agentive sentient landscape. Ladakhis construct, order and maintain the physical and moral universe through religious engagement with this landscape. The Buddhist monastic incumbents—the traditional mediators between the human world and the sentient landscape—explain supernatural retribution as the result of karmic demerit that requires ritual intervention. Social, economic, and material transformations have distorted the proper order, generating a physically and morally unfamiliar landscape. As a result, the mountain deities that act as guardians and protectors of the land below are confused and angry, sending destructive water to show their displeasure. Thus, the locally-contextualized response demonstrates the agency of the mountain gods in establishing a moral universe whereby water can give life and destroy it.
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Bora, Simashree. "Gendered Devotion in Neo-Vaishnavism: Women, Monks and Sattras of Majuli, Assam." Indian Journal of Gender Studies 25, no. 3 (August 13, 2018): 331–50. http://dx.doi.org/10.1177/0971521518785665.
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This article looks at the nuances of gender dynamics within Sattra, the neo-Vaishnavite monasteries of Assam, located in the river island Majuli. Established as a part of medieval bhakti movement in Assam, Sattras play a significant role not only in the religious sphere but also in sociopolitical and economic aspects of life. Drawing from historical accounts on Vaishnavism and data collected through ethnographic exploration of Sattras in Majuli, the article looks at the historical representation of women within the Vaishnavite movement and their role within the monastic system in contemporary time. While male monks are endowed with the status of sacred devotees, women’s contribution to neo-Vaishnavism is debased. The article argues that women’s relation to devotion and spirituality within devotional movements is asymmetrical and thereby historical accounts on gendered devotion should be critically examined.
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Pratt, David. "The voice of the king in ‘King Edgar's Establishment of Monasteries’." Anglo-Saxon England 41 (December 2012): 145–204. http://dx.doi.org/10.1017/s026367511300001x.
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AbstractThe Old English text by Æthelwold, bishop of Winchester, known as ‘King Edgar's Establishment of Monasteries’ (EEM) is here viewed as an expression of royal ideology. The article argues that the final section of EEM, in the first person, should be interpreted as words attributed to Edgar himself. This re-reading strengthens the case for dating EEM to the period 966 x c. 970, and for suspecting a female audience. It is argued that EEM accompanied an early, feminized version of Æthelwold's translation of the Rule of St Benedict. This model of religious life related to the responsibility of Edgar's queen, Ælfthryth, for female houses, and reflected her alliance with Æthelwold. EEM offered a distinctive view of English ecclesiastical history subtly tailored to these purposes. The final section of EEM presented a sophisticated defence of female monastic endowment. Ælfthryth's role provides an important context for understanding the politics and representation of Æthelred's kingship in the 990s.
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Kiernan, Kevin. "The reformed Nowell Codex and the Beowulf manuscript." Anglo-Saxon England 46 (December 2017): 73–95. http://dx.doi.org/10.1017/s0263675118000042.
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AbstractLichfield Cathedral had a scriptorium and library in the early eleventh century. As a non-monastic establishment run by bishops and secular canons, Lichfield was not dissolved during the Reformation and undoubtedly kept some of its books. In 1563, Laurence Nowell, Dean of Lichfield Cathedral, subscribed the Thirty-Nine Articles of Religion, the main tenets of the Anglican Church. That year, someone wrote Laurence Nowell and the momentous date 1563 on the first page of the codex. The damage to the beginning and end of the codex suggests that a Reformer, deeming them unsuitable on religious grounds, excised the surviving texts from their original contexts. For a Reformer, the Life of St Christopher supported the Papist superstition of invoking and venerating saints, while Judith unduly showcased a non-canonical story from the Apocrypha. In this light, the Reformers unintentionally saved Beowulf and the rest of the Nowell Codex because they disapproved of them.
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Jones, E. A. "Rites of Enclosure: The EnglishOrdinesfor the Enclosing of Anchorites, S. XII–S. XVI." Traditio 67 (2012): 145–234. http://dx.doi.org/10.1017/s0362152900001355.
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The enclosed solitary life, like other forms of (broadly speaking) monastic vocation, can trace its origins to the eastern deserts of the third and fourth centuries. But its development as a distinct and separately regulated form of living belongs to the central Middle Ages. By the twelfth century, the anchoritic vocation was an established part of a spiritual landscape that also included regular cenobites (monks, canons, nuns) and the still comparatively unregulated, freely wandering hermits. Anchorites usually lived alone (or at least without any spiritual companion: the life was impossible without servants or some other way of attending to the practitioner's domestic needs), in a cell attached (in most cases) to a parish church, often in an urban location; if men, they were usually priests, though more often seculars than regulars; in England, female anchorites, of whom very few appear to have been nuns prior to their enclosure, outnumbered males throughout the period.
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Pemarathana, Soorakkulame. "Evolution of the Therav?da Buddhist Idea of ‘Merittransference’ to the Dead, and its Role in Sri Lankan Buddhist Culture." Buddhist Studies Review 30, no. 1 (October 7, 2013): 89–112. http://dx.doi.org/10.1558/bsrv.v30i1.89.
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The practice of merit-transference in Sri Lankan Therav?da Buddhism has evolved over three important stages of development, namely, assigning of dakkhi??, giving of patti, and direct transferring of merit. These stages are generally understood as similar practices but are significantly different from each other. It is not the merit but the meritorious act that is dedicated to, or shared with the departed ones in first two stages. Pattid?na, in this context, does not strictly mean giving merit or giving what is obtained or achieved, as it has so far been interpreted, but giving a share of or stake in the ownership of a meritorious act. It is in the third stage that the idea of merit-transference appeared in Buddhist practice in Sri Lanka. Understanding this historical development is important for interpreting Buddhist texts in their historical contexts as well as for realizing the larger role assigned to the living in the contemporary practice of merit-transference (pu?y?numodan?/ pin anumodan-/ pin d?ma) and its influence on other arena of social and cultural life in Sri Lanka. This idea of merit-transference transformed mourning and sorrowful funerals into merit-making events. Practices related to this idea of merit-transference also successfully fulfill the psychological needs of the living to assist departed relatives and to maintain some form of relationship with them. It also allowed local beliefs to be assimilated into the Buddhist fold and shaped the social structure of the living, particularly the lay-monastic relationship.
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Beliakova, N. A. "Everyday Life of the Russian Nuns in the Holy Land at the Time of Changes in the Middle East, 1940s–1950s." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(55) (December 23, 2021): 190–200. http://dx.doi.org/10.20874/2071-0437-2021-55-4-16.
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This study aims at providing an overview of the everyday life of Russian nuns in Palestine after World War II. This research encompassed the following tasks: to analyze the range of ego-documents available today, characterizing the everyday life and internal motivation of women in choosing the church jurisdiction; to identify, on the basis of written sources, the most active supporters of the Moscow Patriarchate to examine the nuns’ activity as information agents of the Russian Orthodox Church and Soviet government; to characterize the actors influencing the everyday life of the Russian nuns in the context of the creation of the state of Israel and new borders dividing the Holy Land; to present the motives and instruments of influence employed by the representatives of both secu-lar and church diplomacies in respect to the women leading a monastic life; to describe consequences of including the nuns into the sphere of interest of the Ministry of Foreign Affairs of the USSR; to show the specific role of “Russian women” in the context of the struggle for securing positions of the USSR and the Russian Ecclesiastical Mission in the region. The sources for the study were prodused by the state (correspondence between the state authorities, meeting notes) and from the religious actors (letters of nuns to the church authorities, reports of the Russian Ecclesiastical Mission, memoirs of the clergy). By combining the methods of micro-history and history of the everyday life with the political history of the Cold War, the study examines the agency of the nuns — a category of women traditionally unnoticeable in the political history. Due to the specificity of the sources, the study focuses exclusively on a group of the nuns of the Holy Land who came under the jurisdiction of the Moscow Patri-archate. The majority of the Russian-speaking population of Palestine in the mid-1940s were women in the status of monastic residents (nuns and novices) and pilgrims, and in the 1940s–1950s, they were drawn into the geopolitical combinations of the Soviet Union. The Russian Ecclesiastical Mission in Jerusalem, staffed with representatives of the Russian Orthodox Church, becomes a key institution of influence in the region. This article shows how elderly nuns became an object of close attention and even funding by the Soviet state. The everyday life of the nuns became directly dependent on the activities of the Soviet agencies and Soviet-Israeli relations after the arri-val of the Soviet state representatives. At the same time, the nuns became key participants in the inter-jurisdictional conflicts and began to act as agents of influence in the region. The study analyzes numerous ego-documents created by the nuns themselves from the collection of the Council on the Affairs of the Russian Orthodox Church under the USSR Council of Ministers. The study shows how nuns positioned themselves as leading a monastic life in the written correspondence with the ROC authorities and staff of the Soviet MFA. The instances of influence of different secular authorities on the development of the female monasticism presented here point to promising research avenues for future reconstruction of the history of women in the Holy Land based on archival materials from state departments, alternative sources should also be found. The study focused on the life of elderly Russian nuns in the Holy Land and showed their activity in the context of the geopolitical transformations in the Near East in the 1940s–1950s.
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Vasiljević, Marija, and Ognjen Krešić. "КУЛТ СВЕТОГ И МАНАСТИРСКА ЕКОНОМИЈА: ПРОСЛАВЉАЊЕ СТЕФАНА ШТИЉАНОВИЋА У ШИШАТОВЦУ ПОД ОСМАНСКОМ ВЛАШЋУ." Историјски часопис, no. 72/2023 (December 30, 2023): 343–74. http://dx.doi.org/10.34298/ic2372343v.
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The paper explores the relationship between the cult of a saint and the economy of the church/monastery safekeeping their relics, using the example of Stefan Štiljanović at Ottoman-controlled Šišatovac. It compares the evolution of his veneration, the time of modifying and adjusting the saint’s image, and the spread of his commemoration beyond the monastery, with data about the legal status of Šišatovac, the expansion of monastic estates, and its monks’ relationship with the local authorities. The findings have shown that fostering the veneration of Stefan Štiljanović was intertwined with the monastery’s economic progress: in some cases it preceded it while in others followed it. Thus, the celebration of saints proves to be an inextricable part of not only the spiritual but also of the economic life of the community safeguarding the cult.
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KWOK, WAI LUEN. "Sola Scriptura's and the Chinese Union Version Bible's Impact upon Conservative Christian Leaders: The Case of Watchman Nee and Wang Mingdao." Journal of the Royal Asiatic Society 30, no. 1 (January 2020): 93–103. http://dx.doi.org/10.1017/s135618631900035x.
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AbstractThe majority of Chinese Christians can be considered to be theologically conservative. One distinctive feature of conservative theology is Biblicism, according to which Scripture occupies a central role. The Reformation principle of sola scriptura legitimises this conservative stance and calls for a stern application of this principle. As Biblicists, they are discontented with the ‘unbiblical’ practices and ministries of missionaries. On the other hand, missionaries have put forward the Union Version translation project on the basis of the principle of sola scriptura. This article investigates how Watchman Nee (1903–72) and Wang Mingdao (1900–91) were discursively influenced by the missionaries’ Union Version Bible translation project through their different understandings of sola scriptura. For missionaries, sola scriptura required the translation of a faithful and popular Chinese Bible, and Mandarin was deemed an appropriate language for the task. While Nee and Wang did not appreciate the missionary enterprise, for sola scriptura they valued the Chinese Union Version as an outstanding and up-to-date translation of the Scripture. For Nee and Wang, sola scriptura was not only a translation principle, but also a principle underpinning religious life. Conservative Christians’ devotional practice emphasises the memorising of biblical texts and verbalising them throughout the day. This practice resulted in the Union Version, which is written in eloquent modern Chinese, becoming an integral part of Chinese Christian practice rather than a mere translation. Though Nee and Wang accused missionaries of having betrayed the Reformation principle, they were still under its influence thanks to the Chinese Union Version Bible. Also, their teaching on biblical reading had similarities with the medieval monastic practice of lectio divina. In this sense, the Chinese Union Version Bible reveals an interesting integration of Chinese conservative Christian faith, missionary enterprise, sola scriptura, and a monastic style of spiritual practice within the Chinese Church.
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Khlystun, Yuliia. "Reasons for Changing the Painting Style of Orthodox Churches in Eastern Ukraine at the Turn of the 20th–21st Centuries." NaUKMA Research Papers. History and Theory of Culture 5 (September 6, 2022): 38–46. http://dx.doi.org/10.18523/2617-8907.2022.5.38-46.
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Orthodox churches in the east of Ukraine, built (or restored) during the period of the state independence, are painted either in the style of academic painting or in the Byzantine style. Moreover, the style of academic painting is more typical of temples painted in the 1990s and the early 21st century; and in the last two decades, the customers and icon painters prefer the Byzantine style of painting. Answering the questions related to the reasons for changing the style of painting of Orthodox churches in the east of Ukraine at the turn of the 20th–21st centuries, the author offers her point of view from the standpoint of culturology. In contrast to the style of academic painting, the Byzantine style of painting conveys through visible images the invisible, spiritual, mystical, spiritual, which was the subject of search in the analyzed historical period.The author of the article analyzes the processes taking place in the religious culture and art of our state after gaining independence and comes to the following conclusions.There are several main reasons for the change in the style of painting Orthodox churches in the east of Ukraine at the turn of the 20th–21st centuries: the search for national identity as one of the important and defining processes in the culture of Ukraine, which is relevant for all regions of Ukraine (both for the West and for the East); the perception of Kyivan Rus as the main (in historical retrospect) monument in the history of Ukrainian statehood (the time of Rus, of course, is associated with the Byzantine style of temple painting); the spread of icon-painting schools and the increased interest in canonical (Byzantine) iconpainting; the desire to adhere to the ancient Byzantine statutes in monastic life; the development of religious tourism and exchange of experience between masters.The prospect of further research on this topic can be considered the study of regional features of church painting, creativity, and various components of the work of individual Ukrainian artists, including icon painters.
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Koestlé-Cate, Jonathan. "Cistercian Adventures in Glass." Religion and the Arts 26, no. 4 (September 20, 2022): 465–97. http://dx.doi.org/10.1163/15685292-02604001.
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Abstract Stained glass windows created by Jean-Pierre Raynaud and Pierre Soulages for the Abbeys of Noirlac and Conques employ a minimalistic style sensitive to their Romanesque contexts but also express qualities one might call Cistercian, even though only one of the commissions was created for an actual Cistercian abbey. As a form of monasticism, “Cistercian” signifies values of simplicity, poverty, and austerity presented by the founders of the Cistercian Order as essential to the monastic life and embodied in the rigor of their architecture. Natural light is a key element in Cistercian fenestration, differing significantly from the display of color associated with Gothic stained glass. I argue that a form of neo-Cistercianism is evident in and exemplified by the works of Raynaud and Soulages for their respective abbey commissions, in which an aesthetic of restraint and economy aims, above all, to treat the configuration of light as the primary consideration.
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McHARDY, ALISON, and NICHOLAS ORME. "The Defence of an Alien Priory: Modbury (Devon) in the 1450s." Journal of Ecclesiastical History 50, no. 2 (April 1999): 303–12. http://dx.doi.org/10.1017/s0022046999001694.
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Alien priories, the small dependencies of foreign religious houses established in the years following the Norman Conquest, were partly thank-offerings for military success and partly civilising centres and reminders of home for England's new rulers. Their foundation in the newly-conquered lands mirrored the success of the Anglo-Normans in colonising the British Isles, since later examples were planted in southern Scotland and in Ireland too. In England their establishment dated from the late eleventh to the early thirteenth centuries. They passed out of existence over a time-scale which was almost as long, for from the late thirteenth century, during periods of Anglo-French war, they were under attack from the crown as alleged nests of spies and as exporters of wealth to the enemy. The consequent seizure of these small houses by the crown and their vigorous exploitation by the exchequer reduced monastic life in all these houses and extinguished it in many, so that the mother houses found it advantageous to sell smaller properties while some of the larger priories were prompted to seek denization. Such solutions are evident from the last two decades of the fourteenth century. Apparent landmarks in this process of disintegration and change prove, upon close inspection, to be illusory; neither the ‘expulsion’ of 1378 nor the Act of Dissolution of 1414 were such decisive moments in the history of these houses as was once thought. Instead, we may suggest, each of these small houses must be examined separately, for the later history of each was distinctive. The religious life was entirely extinguished in some, which had become merely manors, by the later fourteenth century. Courtiers under Edward III and Richard II acquired a number which they used for the endowment of new religious houses; the Carthusian order was an especial beneficiary. Henry V endowed his new foundation of Sheen with alien priories, while some others were used to augment the endowments of existing monasteries and even hospitals. Pontefract (Yorkshire), thanks to the good offices of John of Gaunt, became denizen in 1393.
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VANDERPUTTEN, STEVEN. "‘COLUMBANUS WORE A SINGLE COWL, NOT A DOUBLE ONE’: THE VITA DEICOLI AND THE LEGACY OF COLUMBANIAN MONASTICISM AT THE TURN OF THE FIRST MILLENNIUM." Traditio 76 (2021): 157–84. http://dx.doi.org/10.1017/tdo.2021.10.
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This article analyses the Life of St. Deicolus of Lure, a monastery in the Alsace region of east France, written by the cleric Theodoric in the 970s or 980s. It argues that the text contains a notable amount of information on the existence, methodology, and limitations of an ill-understood aspect of monastic integration around the year 1000. Relying on an analysis of the narrative's second prologue as well as scattered comments elsewhere in the text, it reconstructs three phenomena. The first is attempts to (re-)establish a Luxeuil-centered imagined community of institutions with a shared Columbanian legacy through the creation and circulation of hagiographic narratives. A second is the co-creation across institutional boundaries of texts and manuscripts that were designed to facilitate these integration attempts. And the third phenomenon is the limits of this integration effort, which did not tempt those involved to propose the establishment of a distinct ‘neo-Columbanian’ observance. As such, the Life represents an attempt to reconcile the legacy of Columbanus and his real or alleged followers as celebrated at late tenth-century Luxeuil and Lure with a contemporary understanding of reformed Benedictine identity.
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Osipenko, Oleg V. "The Institute of "Comradely Principles" and Subsidiary Configurations of Management of the Primary Production Link in the Russian Economy." Journal of Modern Competition 17, no. 3 (May 29, 2023): 115–25. http://dx.doi.org/10.37791/2687-0657-2023-17-3-115-125.
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This work is devoted to the concept of partnership in the interpretation of A. A. Bogdanov. We are talking about comradely principles in the socio-economic system, that is, about comradely relations, a comradely organization, a comradely collective, a comradely society. The author makes an attempt to highlight the distinctive features and signs of “partnership”, so that in the future, with the help of these signs, it would be possible to select and consider specific forms of organizational relations on a comradely basis, as well as to conduct a comparative analysis of these forms of comradely organization of the economy Using examples of specific business units. The object of the study was the organization and structure of primary production processes, independent management. We are talking only about partnerships engaged in simple forms of production labor, the primary production process, about those subsidiary configurations for which the sign of the notorious “friendliness” is supposedly a key social criterion. The following forms of comradely economic relations are consistently considered in the work: Old Believer farms, monastic (temple) farms, Cossack communities, peasant farms, volunteer movement, as well as formal and informal associations of citizens engaged in creative practice in the field of folk art crafts and local associations “on interests”, and family business associations that legally exploit the statute of the subject of relations of taxation of professional activity (self-employment). The authors draw conclusions about the reason for the stability of the functioning of economic partnerships, which lies in the fact that economic practice is influenced by social institutions: the original way of life, religious beliefs, professional hobbies, high citizenship, blood ties, labor collectives that ensure friendly relations. “Friendly principles” are more typical of forms of organization, which are subsidiary configurations of management of the primary link of production, in contrast to the joint-stock form of organization of social production – a combination of labor law and entrepreneurial relations with the motivation of survival and enrichment.
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Binns, John. "Monasticism—Then and Now." Religions 12, no. 7 (July 8, 2021): 510. http://dx.doi.org/10.3390/rel12070510.
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The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being formed by and belonging to the same tradition, and showing how it can adapt to specific social and ecclesiastical conditions. In the modern world, this monastic way of life continues to bring renewal to the church in the ‘new monasticism’ which adapts traditional monastic practices to contemporary life. New monastic communities engage in evangelism, serve and identify with the marginalised, offer hospitality, and commit themselves to follow rules of life and prayer. Their radical forms of discipleship and obedience to the gospel place them clearly within the continuing monastic tradition.
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Airijoki, Moa. "Christian Monastic Life in Early Islam." Journal of Medieval Religious Cultures 49, no. 1 (January 2023): 125–27. http://dx.doi.org/10.5325/jmedirelicult.49.1.0125.
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Papastatis, Haralambos. "The modern legal status of the Mount Athos." Zbornik radova Vizantoloskog instituta, no. 41 (2004): 525–38. http://dx.doi.org/10.2298/zrvi0441525p.
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The peninsula of Athos in Chalkidiki became a center of organized monachal life in monasteries in the year 963, when with the initiative of the Byzantine emperor Nichephorus Phocas the Monastery of Great Laura was founded. Since that time Mount Athos (=MA) became the "Holy Mountain" and has attracted the moral and material support of the Byzantine emperors, various Orthodox countries and the flock till today. During this long period of more then one thousand years, MA was armed with a privileged legal status, the existence of which continues till now. The legal status of MA is based on three foundations: I. The law of the Hellenic Republic, II. The Public International Law, and III. The European Law. I. Fundamental significance for the status of MA have the provisions of article 105 of the Greek Constitution. Then is the Charter of MA, which is drawn up and voted by the Athonite monachal authorities and afterwards ratified by the Ecumenical Patriarchate of Constantinople and the Greek Parliament. The Charter is a law of superior formal force in comparison to the other laws. According to the Constitution and the Charter, MA has an ancient privileged status and is a self-governed part of the Greek State, whose sovereignty remains intact. Spiritually MA is under the direct jurisdiction of the Ecumenical Patriarchate, direct in the sense that the Ecumenical Patriarch is also the local bishop of MA The territory of the peninsula is exempt from expropriation and is divided among the twenty Athonite monasteries exclusively. The administrative power lies in self-administration of the first and the second degree. The first is exercised by the ruling twenty monasteries. This number may not be changed, nor may their position in the preeminence, nor towards their dependencies (skates, cells, hermitages). Nowadays all the monasteries are coenobitic, i.e. the monks share a common life and have no private property. The monasteries are administered by the abbot, the Elders' Assembly and the Brotherhood. Second degree administration is operated by: 1. the Holy Community. It is comprised by twenty monks members, each of whom represents one monastery, 2. the Holy Community's executive organ is the Hiera Epistassia, which comprises four monks drawn annually from four monasteries in rotation. The leader of the Hiera Epistassia is called the First (= Protos). The Hiera Epistassis also performs specific duties as police force, police court and municipality of Karyes, the capital town of MA The legislative power is in the hands of: 1. The Holy Community as far as concerns the Charter of MA, 2. the Extraordinary Biannual Twenty-Members Assembly, which draws up the regulative provisions, and 3. the Greek State, as far as concerns: a) the rights and the duties of the (civil) Governor of MA, b) the judicial power of the Athonite authorities, and c) the custom and taxation privileges granted by the State to MA The judicial power belongs to: 1. the monastic courts (the abbot with the Elders' Assembly), 2. the Holy Community, 3. the Hiera Epistassia, and 4. the Ecumenical Patriarchate. The observance of the regimes is in the spiritual field under the supreme supervision of the Patriarchate and in the administrative under the supervision of the State, which is also exclusively responsible for safeguarding public order and security. These responsibilities of the State are exercised through the (civil) Governor of MA, whose rights and duties are determined by common law. All persons leading a monastic life in MA acquire the Greek citizenship without further formalities, upon admission in a monastery as novices or monks. Also persons who are not Orthodox Christians or they are schismatic Orthodox are prohibited from dwelling in MA II. The first international treaty that recognized an international protection of the MA status was that of San Stefano (1878), but only for the Russian monks. The Treaty of Berlin (also 1878) recognized the same protection for all the monks who were not borne in the Ottoman empire. Its article n? 62,8 was as follows: "Les moines du Mont Athos, quel que soit leur pays d'origine, seront maintenus dans leurs possessions et avantages ant?rieurs et jouiront, sans aucune exception, d'une enti?re ?galit? de droits et prerogatives". This provision was repeated in the special treaties of S?vres (1920) and then in the protocol of the Treaty of Lausanne (1923). These treaties safeguarded the rights and the liberties of the non-Greek monastic communi ties in MA as follows: "La Gr?ce s'engage ? reconna?tre et maintenir les droits traditionnels et les libert?s, dont jouissent les communaut?s monastiques non grecques du Mont Athos d'apr?s les dispositions de l'article 62 du trait? de Berlin du 13 juillet 1878". The same provision has been repeated in the Legislative Decree of 29.9/30.10.1923 "On the Protection of Minorities in Greece", article 13. III. Because a lot of provisions of the MA law are opposite to the principles of the European Union (for example the clausura to women, the special license in order to visit the peninsula, the taxation and customs privileges etc.), Joint Declaration n? 4 concerns MA was included in the Final Act (1979) of the Agreement concerning the accession of the Hellenic Republic in the European Economic Community, now-a days European Union. According to this Declaration, recognizing that the special status granted to MA, as guaranteed by the Greek Constitution, is justified exclusively on grounds of a spiritual and religious nature, the Community will ensure that this status is taken into account in the application and subsequent preparation of pro visions of Community law, in particular in relation to customs franchise privileges, tax exemptions, and the right of establishment. .
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Mecham, June. "Cooperative Piety among Monastic and Secular Women in Late Medieval Germany." Church History and Religious Culture 88, no. 4 (2008): 581–611. http://dx.doi.org/10.1163/187124108x426754.
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AbstractScholarship has demonstrated that religious life for women was more fluid, more tied to the secular world and to gender ideologies, than strict categorizations of monastic versus lay, regular versus extraregular, visual versus intellectual allows. This article argues for the conceptualization and study of female monasticism, and female spirituality in general, as part of a broad continuum—as part of a shared culture of devotional practices—accepted and embraced (to a greater or lesser extent) by both men and women, secular and lay. More specifically, it explores the interaction between secular and professed women in support of monastic life, monastic devotion, and more broadly, medieval religious culture. Religious and lay women collaborated and cooperated to support specific religious communities and particular devotional practices, like the nuns' performance of the liturgy or their duty to remember patrons as part of the monastic memoria. Such collaboration and cooperation, however, has often escaped the notice of historians.
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Jonveaux, Isabelle. "Ascetism: an endangered value? Mutations of ascetism in contemporary monasticism." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 186–96. http://dx.doi.org/10.30674/scripta.67386.
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This article seeks to understand the shifts which are affecting monastic asceticism in modern society. Is monastic asceticism really changing and in which terms? Why has the place of the body in religious virtuosity changed? As religious virtuosity is based on ascetic practices, we cannot consider that monastic life nowadays has totally eschewed asceticism. So we have to understand the new sense given to this traditional religious practice. It seems that both asceticism and the place of the body in monastic life are changing. Rather than a decline of asceticism, it is more accurate to say that its meaning is being redefined and it becomes more intellectual than physical. At the same time, the body acquires a new position: from mortification to self-fulfilment, it becomes a new ally—and no longer an enemy—of monastic life. So, is asceticism an endangered value? Yes, in the sense that it is no longer a religious value, as was proved by monks who said they are not ascetics, or the nun who said that her community lives a ‘non-ascetic asceticism’. However this does not mean that it has disappeared. The practice of asceticism is necessary to religious virtuosity, but the way to practise it and to define it has been changing, and this is contingent on other evolutions of the religious system and of society. The new kind of asceticism which monks are living nowadays is mainly intellectual asceticism.
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Palmisano, Stefania. "Moving Forward in Catholicism." International Journal for the Study of New Religions 1, no. 2 (January 12, 2011): 207–22. http://dx.doi.org/10.1558/ijsnr.v1i2.207.
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The aim of this article is to analyse the organizational innovations which monastic communities established after Vatican Council II (“new monastic communities”) introduced with the aim of renewing monastic life. The article will also consider the problems in the relationship between these communities and the Catholic Church, which arise as the result of such innovations. The first section reports the main results of empirical research carried out on new monastic communities in Italy, looking in particular at how such innovations were introduced. The second section begins with the question of canonical recognition of these new communities by the Catholic Church, and discusses the relationships between innovation, recognition and legitimation
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Gärtner, Claudia. "The Monastic Cell as Utopian Niche: The Contribution of Religious Niches to Socio-Ecological Transformation." Utopian Studies 35, no. 1 (March 2024): 67–82. http://dx.doi.org/10.5325/utopianstudies.35.1.0067.
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ABSTRACT This article explores the extent to which Christian traditions, especially the monastic way of life, possess a transformative potential toward a socio-ecological society. Christian ideas are not unbroken utopias, but they possess an eschatological proviso based on God’s otherness. Neither is monastic life a prefiguration of the Kingdom of God, nor do Christians or the Church prefigure a heavenly society, but Christian action and religious communities can be regarded as forms of refigurative practice, which can fail again and again without losing hope. This article describes the relationship between niche and transformation, between monastic cell and utopia, as such a refigurative practice.
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Mutuku, Catherine A. Muthoki, Chrispine Ouma Nyandiwa, and Bibiana Ngundo. "Information Communication Technology Use Related Challenges and their Coping Strategies in Monastic Religious Life." Journal of Sociology, Psychology & Religious Studies 3, no. 4 (October 19, 2021): 23–39. http://dx.doi.org/10.53819/810181025022.
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The study attempted to investigate the challenges that the monastic religious encounter in the use of information communication technologies with reference to internet, mobile phones, computers/laptops and digital televisions; and their coping strategies, a case of the Missionary Benedictine Sisters of Tutzing (MBST) in Nairobi Priory, Kenya. The world today is witnessing tremendous changes and development in the information and communication technologies. However, there is scanty literature that addresses the challenges and the strategies that can be used by religious consecrated men and women, to cope up with the modern communication technologies effectively. The study employed sequential explanatory mixed methods. The target population included the perpetually professed sisters, junior sisters in the leadership team (superiors, formators and administrators) of the monastic religious congregation of the MBST Nairobi Priory, Kenya. Questionnaires, interviews and focus group discussion (FGD) were the instruments used to collect data. The findings of the study in which both the challenges and the strategies were presented in a 4-point Likert scale and respondents were asked to indicate their choices from; 4=Strongly agree, 3=Agree, 2=Disagree, 1=Strongly disagree revealed that: With the challenges the use of ICTs pose to the monastic lifestyle (community life and the evangelical counsels); majority of them in all the 14 challenges presented, agreed and strongly agreed to them. Likewise the interviews and FGD had similar experiences with the same challenges. The strategies for coping up with the challenges too showed similar responses to a greater extent in agreement. From the study it is clear that, as monastic religious, the MBST cannot not afford to be alien to the modern means of communication as they are the chief means of information and education, of guidance and inspiration. Since they are unavoidably embedded in daily life, the religious consecrated should use them conscientiously and responsibly to become a factor of humanization, which calls for a proper formation of conscience. Keywords: Information Communication Technology, Challenges, Coping Strategies, Monastic Religious Life, Missionary Benedictine Sisters of Tutzing, Kenya
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Stoop, Patricia. "Fiona J. Griffiths, Nuns’ Priests’ Tales: Men and Salvation in Medieval Women’s Monastic Life. (The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2018. Pp. x, 349; many black-and-white figures. $69.95. ISBN: 978-0-8122-4975-0." Speculum 95, no. 2 (April 1, 2020): 559–61. http://dx.doi.org/10.1086/708210.
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Hanson, Jeffrey. "Thomas Aquinas and the Qualification of Monastic Labor." Religions 15, no. 3 (March 19, 2024): 366. http://dx.doi.org/10.3390/rel15030366.
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Early monastic communities in Egypt were veritable laboratories for the practice of Christian virtue; perhaps surprisingly, they were also large-scale coordinated communities of labor. That manual labor should have been part of anchoritic life is not obvious; given that hermits were leaving the cities and the usual occupations of life in the world, there might be a question as to why they would seemingly return to such occupations having sought the purity of living alone in the desert. Combining Platonic thought with radical Christianity, the monks found a way to make the maximally spiritual life also a worker’s life. The architects of this form of life saw manual labor as a means for achieving self-sustenance, an effective weapon against temptation, a resource for the support of the needy, and a vital component in the monks’ ascetic program. The argument of this paper is that this powerful cultural consensus on the centrality of work to monastic life endured for almost a thousand years before it came to be qualified, by Thomas Aquinas among others. When Thomas Aquinas writes on the purposes of manual labor he is entirely traditional. However, Aquinas ends up diminishing the extent to which the pursuit of the traditional goods gained by the practice of manual labor is obligatory for monastics. Aquinas’s discussion of manual labor as an element of monastic life is a definite departure from the tradition. In the typically polite fashion of a scholastic theologian, Aquinas shifts away from Augustine and re-interprets St. Paul in unprecedented fashion. His argument is influenced by his own commitment to a new form of monastic life, which was changing not just theologically but as a result of the evolving backdrop of the social and economic realities with which religious life necessarily interacted.
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Krawczyk, Piotr. "Diversity of Monastic Life in the Historical Perspective." Kościół i Prawo 12, no. 2 (December 19, 2023): 187–200. http://dx.doi.org/10.18290/kip2023.29.
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In the history of the Catholic Church, various ways of implementing the consecrated life and its specific type in religious life have been revealed. To this day, there are monastic orders, cloistered orders, canons regular, hospitaller orders, mendicant orders, and congregations performing works of mercy. The author briefly presents the history of the evolution of these orders, from antiquity to the present day. The article shows how they have changed throughout history and how they undertake contemporary tasks in a new way. The nature of religious life is still the same, but, depending on the circumstances, it constantly takes new forms to implement the ideal of imitating Christ by pursuing the evangelical counsels in the present times.
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Wright, A. D. "The Religious Life in the Spain of Philip II and Philip III." Studies in Church History 22 (1985): 251–74. http://dx.doi.org/10.1017/s0424208400007993.
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From the vividly autobiographic Life of St Teresa famous images of conventual life in sixteenth-century Spain have been derived; both the dark impression of unreformed monastic existence and the heroic profile of reformed regulars. Before and after that era the social, not to say political prominence of certain figures, friars and nuns, in Spanish life is notorious, from the reigns of the Catholic Monarchs to that of Philip IV and beyond. Modern historical research has indeed highlighted the contribution to political and ecclesiastical development, to early Catholic reform above all, of key members of the regular clergy under the Catholic Monarchs. For monastics, as opposed to mendicants, in post-medieval Spain, the extensive and meticulous researches of Linage Conde have put all Iberian scholars in his debt. The fascinating origins of the essentially Iberian phenomenon of the Jeronymites have recently received new attention from J.R.L. Highfield, but further insights into the true condition of the religious life in the Iberian peninsula of the supposedly Golden Age are perhaps still possible, when unpublished material is consulted in the Roman archives and in those of Spain, such as Madrid, Simancas, Barcelona and Valencia. Considerations of space necessarily limit what can be suggested here, but the development of monastic life in Counter-Reformation Spain is arguably best considered in its extended not just in its stricter sense: for parallels and contrasts, as well as direct influences, were not confined by the normal distinctions between the eremitic and the monastic, the monastic and the mendicant, the old and the new orders, or even the male and female communities. Furthermore the intervention of Spanish royal authority in Portuguese affairs between 1580 and 1640, not least in ecclesiastical and regular life, provides a useful comparative basis for consideration of truly Iberian conditions.
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Clark, James G. "The Making of Nordic Monasticism, c. 1076–c. 1350." Religions 12, no. 8 (July 28, 2021): 581. http://dx.doi.org/10.3390/rel12080581.
Full textAbstract:
The introduction of regular religious life in the Nordic region is less well-documented than in the neighbouring kingdoms of northern Europe. In the absence of well-preserved manuscript and material remains, unfounded and sometimes distorting suppositions have been made about the timeline of monastic settlement and the character of the conventual life it brought. Recent archival and archaeological research can offer fresh insights into these questions. The arrival of authentic regular life may have been as early as the second quarter of the eleventh century in Denmark and Iceland, but there was no secure or stable community in any part of Scandinavia until the turn of the next century. A settled monastic network arose from a compact between the leadership of the secular church and the ruling elite, a partnership motivated as much by the shared pursuit of political, social and economic power as by any personal piety. Yet, the force of this patronal programme did not inhibit the development of monastic cultures reflected in books, original writings, church and conventual buildings, which bear comparison with the European mainstream.
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Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (June 28, 2019): 411. http://dx.doi.org/10.3390/rel10070411.
Full textAbstract:
New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.
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Palmisano, Stefania. "Asceticism in Modern Times." Fieldwork in Religion 9, no. 2 (August 3, 2015): 202–23. http://dx.doi.org/10.1558/firn.v4.i1.16445.
Full textAbstract:
In this paper I examine how ascetic practices – consubstantial with monastic life of every kind and in every age – have been reinterpreted in the context of New Monasticism, a phenomenon which emerged at the end of the 1970s at the heart of contemporary Catholic monasticism. Starting from empirical research carried out in the most important Italian neo-monastic community, I aim to show how, in its efforts to respond to accusations of “being out of date” and “trivial” which have been levelled at contemporary monasticism, this community has become the interpreter of a process of “invention of monastic tradition” which restores a particular reinterpretation of the grammar of monastic asceticism. An analysis of these changes allows us to throw light on a transformed religious universe in which if, on one hand, traditional concepts of Catholic doctrine have been emptied of their original meanings, on the other they are taking on new ones, sometimes far from, or out of tune with, orthodox guidelines.
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Resnick, Irven M. "Litterati, Spirituales, and Lay Christians According to Otloh of Saint Emmeram." Church History 55, no. 2 (June 1986): 165–78. http://dx.doi.org/10.2307/3167418.
Full textAbstract:
It seems somewhat paradoxical that at the very time in the eleventh century when laity and clergy were most critical of the corrupt and decadent life led in many monasteries throughout Europe, one should find among reformers the most exaggerated claims for the benefits of monastic life. Peter Damian (1007–1072), one of the most ardent and indefatigable monastic reformers, provides ample evidence of this paradox.
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McGinn, Bernard. "The Changing Shape of Late Medieval Mysticism." Church History 65, no. 2 (June 1996): 197–219. http://dx.doi.org/10.2307/3170288.
Full textAbstract:
The historical development of explicit forms of Christian mysticism can be sketched according to a model of gradually accumulating and interactive layers of tradition. The monastic ideal of flight from the world in order to lead a specialized life of penance and prayer, either as a hermit or within a community, formed the institutional context for most forms of Christian mysticism down to the end of the twelfth century. This monastic layer of mysticism was primarily biblical and liturgical in the sense that it sought God in and through personal appropriation of the mystical understanding of the Bible as cultivated within the liturgical life of the monastic community. Most monastic mystics were also “objective” in the sense that they rarely talked about their own experiences of God, but rather sought to express their understanding of mystical transformation through biblical exegesis and theoretical expositions of a mystagogical character (that is, expositions designed to lead readers into the mystery of the consciousness of God's presence)
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Jonveaux, Isabelle. "Facebook as a monastic place? The new use of internet by Catholic monks." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 99–109. http://dx.doi.org/10.30674/scripta.67435.
Full textAbstract:
Although Catholic monasteries are theoretically out of the world, monks and nuns more and more use the internet, both for religious and non-religious reasons. While society at large often takes it for granted that monks are out of modernity, monastic communities have been adopted media from relatively early on, and we cannot say that they have come late to its use. The internet can offer monasteries a lot of advantages because it allows monks to be in the world without going out of the cloister. Nevertheless, the introduction of this new media in monasteries also raises a lot of questions about the potential contradictions it poses with other aspects of monastic life. The paper seeks to research the use of the medium by monks and nuns even in their daily lives, and attempts especially to investigate the potential changes it brings to monastic life.
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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.
Full textAbstract:
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.