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Journal articles on the topic 'Monastic and religous life'

Author: Grafiati

Published: 29 July 2024

Last updated: 31 July 2025

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1

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 me

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Sharipov, Alisher Sh. "Holy scriptures of Cao Dai: themes, sctructure, ideologies." Russian Journal of Vietnamese Studies 7, no. 2 S (2023): 58–73. http://dx.doi.org/10.54631/vs.2023.72-473405.

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This article aims to introduce some basic caodaist texts, which as caodaists believe have been dictated by the spirits directly to the mediums of Cao Dai clergy and were published within first years of this new religion's operations in Tay Ninh. The texts describe core principles of caodaism, provide instructions for creating religous communes, reflections on mundane and monastic life, and various lessons on theory and practice of caodaism. For each book there is an outline of its structure and content, followed by one or few examples of texts in authors translation with socio-cultural comment

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3

Hanson, Jeffrey. "Thomas Aquinas and the Qualification of Monastic Labor." Religions 15, no. 3 (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 l

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Binns, John. "Monasticism—Then and Now." Religions 12, no. 7 (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 fo

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Susuz Aygül, Merve. "The Lay Religiosity in Medieval Sōtō Zen Buddhism." GLOBAL PERSPECTIVES ON JAPAN, no. 8 (March 31, 2025): 34–60. https://doi.org/10.62231/gp8.160001a02.

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In the medieval Sōtō school, with Keizan Jōkin (1268-1325), a policy of popularization was adopted. With this policy, by moving away from the meditation-based monastic life of the school’s founder, Dōgen, the religious lives of both monks and lay people underwent an important transformation. The laity, whose basic religious activities were considered to consist of the material support of the monastery and monks in tradition, additionally had the opportunity to engage in new activities for their own salvation. This study deals with lay religiosity in the Medieval Sōtō Zen school, and claims tha

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Miller, David. "Modernity in Hindu Monasticism: • Swami Vivekananda and the Ramakrishna Movement." Journal of Asian and African Studies 34, no. 1 (1999): 111–26. http://dx.doi.org/10.1163/156852199x00202.

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This paper attempts first to define "modernity" within a Hindu context, using Religion in Modem India (Robert D. Baird, ed.) and Modem Religious Movements in India (J.N. Farquhar) as points of departure. Many of the Hindu thinkers studied by both the Baird and the Farquhar texts were either monastic or ascetic leaders, and of the four Hindu modem movements described in the Baird edition, three were monastic centered movements. Thus, "modem" in the Hindu context is closely interrelated with a monastic or an ascetic way of life and with monastic movements as institutions of socio-religious chang

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Airijoki, Moa. "Christian Monastic Life in Early Islam." Journal of Medieval Religious Cultures 49, no. 1 (2023): 125–27. http://dx.doi.org/10.5325/jmedirelicult.49.1.0125.

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8

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

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9

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

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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 (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 relati

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Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (2019): 411. http://dx.doi.org/10.3390/rel10070411.

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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

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Krawczyk, Piotr. "Diversity of Monastic Life in the Historical Perspective." Kościół i Prawo 12, no. 2 (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

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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 (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 wome

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Бричка Анна Володимирівна. "ЛІТЕРАТУРНО-ПЕРЕКЛАДАЦЬКА ДІЯЛЬНІСТЬ ПАЇСІЯ ВЕЛИЧКОВСЬКОГО". International Academy Journal Web of Scholar, № 6(36) (30 червня 2019): 55–60. http://dx.doi.org/10.31435/rsglobal_wos/30062019/6557.

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   Purpose of Article is to research of literary translation activities Paisius Velichkovsky in the context of spiritual culture of Ukraine XVIII century. The research methodology includes historical, epistemological, and method of learning sources. Scientific novelty. The author found that Paisius Velichkovsky was the founder of Ukrainian literature ascetic, bringing it to a Ukrainian source monastic education. Thanks to him, the Ukrainian lands first appeared accurate and complete translations of the Church Fathers, which positively affected the spiritual practice of the mo

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Palmisano, Stefania. "Moving Forward in Catholicism." International Journal for the Study of New Religions 1, no. 2 (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

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

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

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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.

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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 abou

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18

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

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19

Resnick, Irven M. "Litterati, Spirituales, and Lay Christians According to Otloh of Saint Emmeram." Church History 55, no. 2 (1986): 165–78. http://dx.doi.org/10.2307/3167418.

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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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Eichman, Jennifer. "Zhuhong’s Communal Rules for the Late Ming Nunnery Filiality and Righteousness Unobstructed." NAN Nü 21, no. 2 (2019): 224–75. http://dx.doi.org/10.1163/15685268-00212p03.

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AbstractThis article presents a single detailed case study of communal life at a small private Buddhist nunnery governed by strict rules and inhabited by religiously active nuns. The first half of this article focuses on why the nunnery was constructed, how it was funded, where it was built, its architectural design, and its residents. The second half examines the daily ritual activities of the nuns, their education, disciplinary procedures, fundraising, and community relations. In bringing to life how the culture of monastic discipline shaped the daily rhythms of these nuns’ lives, this artic

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McGinn, Bernard. "The Changing Shape of Late Medieval Mysticism." Church History 65, no. 2 (1996): 197–219. http://dx.doi.org/10.2307/3170288.

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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 th

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Clark, James G. "The Making of Nordic Monasticism, c. 1076–c. 1350." Religions 12, no. 8 (2021): 581. http://dx.doi.org/10.3390/rel12080581.

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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 wa

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Armistead, Samuel G., and Ruth J. Dean. "Jottings from a Monastic Kitchen." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 50, no. 1-2 (2021): 249–58. http://dx.doi.org/10.1353/cor.2021.a910126.

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Abstract: This article explores a description of the foodstuffs and daily eating habits of a monastery as recorded in MS Codex 1081 (currently housed at the University of Pennsylvania). The authors provide a translation of the marginal note and examine the choice of terms, concluding it is from the eastern third of the Iberian Peninsula, written in Castilian, but with interference of Aragonese dialect. This note offers a delightful vignette, illuminating the daily routine of fifteenth-century Aragonese religious life: frugal, but not unappetizing fare, generous hospitality to the weary travele

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SMITH, KATHERINE ALLEN. "LIGHT AND LIGHTSCAPES IN LATIN MONASTICISM, c.950–c.1250." Traditio 79 (2024): 203–26. https://doi.org/10.1017/tdo.2024.7.

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As self-appointed guardians of light who performed many of their activities between sunset and sunrise, medieval monks and nuns had a special relationship with fire, light, and darkness. While medieval monastic authors wrote copiously about light, however, modern scholars have shown comparatively little interest in this topic. Using the concept of lightscape, this essay recreates the unique Latin monastic culture of light of the tenth to thirteenth centuries, considering how religious communities used natural and artificial light as well as darkness to reinforce spiritual lessons, heighten the

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Clark, Anne L. "Guardians of the Sacred: The Nuns of Soissons and the Slipper of the Virgin Mary." Church History 76, no. 4 (2007): 724–49. http://dx.doi.org/10.1017/s0009640700500031.

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What could it mean to a medieval monastic community to own a valuable object? Certainly, property in general was crucial to the survival of a stable community, ideals of poverty and the thirteenth-century Franciscan experiment in radical poverty notwithstanding. More specifically, what did it mean to own not simply a field or mill that generated revenue, but an object that was believed to have power beyond its material qualities? Such objects—saints’ relics and wonder-working images—did of course also generate revenue, but their meaning and role for the monastic community and the wider society

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Bayer O. Cist., John. "Living toto corde: Monastic Vows and the Knowledge of God." Religions 10, no. 7 (2019): 424. http://dx.doi.org/10.3390/rel10070424.

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Monastic vows have been a source of religious controversy at least since the Reformation. Today, new monastic movements recover many elements of the tradition (e.g., community life and prayer, material solidarity and poverty), but vows—understood as a lifelong or binding commitment to obedience, stability and conversion to the monastic way of life—do not appear to capture much enthusiasm. Even the Benedictine tradition in the Catholic Church appears, at least in certain regions, to struggle to attract young men and women to give themselves away through vows. In this context, I ask whether vows

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Palmisano, Stefania. "Asceticism in Modern Times." Fieldwork in Religion 9, no. 2 (2015): 202–23. http://dx.doi.org/10.1558/firn.v4.i1.16445.

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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 mo

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Cunich, Peter. "The Syon Household at Denham, 1539–50." Studies in Church History 50 (2014): 174–87. http://dx.doi.org/10.1017/s0424208400001704.

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Late medieval monastic households shared many features in common with the large secular households of the gentry and aristocracy Indeed, the language used in describing monastic households had always echoed that of the extended secular family with ‘brothers’ and ‘sisters’ living together under the authority of a superior representing Christ but exercising control of the religious community as a ‘father’ or ‘mother’ figure. While the common life of the monastery was very different in many of its details to the lifestyle of a lay family, monastic legislators used the family relationship to descr

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Duong Thi Kim, Oanh, and Thao Nguyen Thi Phuong. "Soft Skills Education for Monastic students of Vietnam Buddhist Universities." Journal of Science Educational Science 66, no. 4 (2021): 27–37. http://dx.doi.org/10.18173/2354-1075.2021-0106.

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The value of Buddhism persists for more than twenty-five centuries and has a strong place in the hearts of the public. Modern Buddhism will continue the achievements that have been achieved when each monastic student cultivates the qualities and competencies to carry out the mission of spreading the Dharma Propagation. The socio-economic changes and the strong development of science, engineering and technology in the current period have brought a new breath of life to the path of religious practice, contributing to overcoming limitations. of traditional propaganda in the direction of one-way m

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

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

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Khizanishvili, Natia. "The History of Tao Monasteries – Oshki, Khakhuli, Parkhali and Otkhta churches." Pro Georgia 34 (December 6, 2024): 131–66. https://doi.org/10.61097/12301604/pg34/2024/131-166.

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David III Kurapalates (c. 930s-1001) built the monasteries of Oshki, Parkhali, Khakhuli, and Otkhta. These monasteries of Tao triggered a great cultural activity and became significant literary centers. As our research shows, Tao monasteries played a significant monastic and cultural role in the development of medieval Georgia. Tao figures had an active relationship with the great religious and cultural centers abroad. After the conquest of Samtskhe-Saatabago by the Ottomans, taos monasteries were emptied and the monastic life here ceased.

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Oltean, Daniel, and Youhanna N. Youssef. "Ascèse et liturgie dans l’Orient chrétien. Coutumes monastiques à l’enfermement d’un reclus." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (2020): 585–605. http://dx.doi.org/10.1515/zac-2020-0054.

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Abstract This article focuses on the ancient Greek and Coptic euchologia containing a little-known monastic liturgical ritual used when a monk exchanged his coenobitic way of life for a solitary one. The oldest Greek manuscripts which preserve this ritual date back to the 10th century. In the Coptic environment, it is found in manuscripts from the 14th century. Nevertheless, long before these dates, Syriac literary sources mention an office for the blessing of the monastic cells, which contains several elements in common with the Greek and Coptic liturgical texts. As the ritual is no longer in

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Sitnik, Aleksander Krzysztof. "Reformaci i bernardyni galicyjscy w XIX wieku." Rocznik Przemyski. Historia 1 (30) (December 30, 2024): 53–89. https://doi.org/10.4467/24497347rph.24.005.20509.

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In the 19th century there were two monastic provinces in Galicia: that of the Reformed Franciscans (the Reformati) and of the Bernardines (the Franciscan Observants). The Reformed Franciscans province was considerably smaller than the Bernardine one, both in terms of the number of monasteries and the monks. Both provinces, remaining under Austrian rule, struggled with the so-called Josephine system, which brought many hazards for the monastic life. Monasteries were getting empty, bishops would direct monks to work in parishes, state authorities made it difficult to admit candidates for religio

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Șincan, Anca. "Chronicling the Underground: The Diary of an Old Calendarist Monastic Brother." Review of Ecumenical Studies Sibiu 14, no. 2 (2022): 310–29. http://dx.doi.org/10.2478/ress-2022-0107.

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Abstract The secret police archives present the life of the religious underground as seen by the secret officers who were seeking to facilitate those communities’ destruction. The state’s official narrative about these clandestine groups is mirrored in alternative documents and narratives. This article focuses on the Old Calendarist Orthodox monastic community of the Dormition of the Mother of God Monastery in the Strada Televiziunii in Bucharest at the end of the communist regime. It showcases the life of the monastery as described in the diary of a monastic novice whose written account of be

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Demczuk, Mirosław. "Prawosławne ośrodki życia monastycznego na Ziemi Drohiczyńskiej." Elpis 24 (2022): 97–102. http://dx.doi.org/10.15290/elpis.2022.24.14.

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The religious past of the Polish Autocephalous Orthodox Church is very rich. Monasticism is an indispensable element of the tradition and life of the Orthodox Church. One of the conditions to have autocephaly in the Orthodox Church is having monasteries. Therefore, none of the Orthodox churches can be independent and fully formed without a steady state. Monasteries are the spiritual school for bishops. In this article was presented the genesis of the monastic life in the Drohiczyn Region. There was briefly discussed the meaning of monastic life in Orthodoxy. Also attention was focused on the d

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Pestana, Olívia. "Apontamentos para a organização temática dos acervos das bibliotecas monásticas." Via Spiritus: Revista de História da Espiritualidade e do Sentimento Religioso, no. 31 (2024): 125–42. https://doi.org/10.21747/0873-1233/spi31ap.

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Monastic libraries have been the subject of various studies over the years, especially in relation to monasteries and monastic life, the history of the religious orders in which they are located, religious education, and the reading habits of the monks. The studies carried out in Portugal have revealed some of the methods of organisation used in these libraries, as there are few elements of thematic organisation that have survived to the present day. It is therefore important to understand the tools of thematic organisation that make it possible to create a catalogue organised according to the

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Vandewiele, Wim. "Toekomst abdijgemeenschappen onder druk?" Religie & Samenleving 10, no. 1 (2015): 25–43. http://dx.doi.org/10.54195/rs.12261.

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The religious landscape of present-day Western-European society is characterized on the one hand by a high level of secularisation and on the other by an increased religious plurality (Berger 2000). The values intrinsic to a religiously oriented life in community are often diametrically opposed to the dominant Western-European thinking patterns like individualism, utilitarianism and scientism. It is in this context not self-evident to consciously choose monastic life and it is moreover difficult to remain committed as a monk or a nun to a life characterised by a quasi-linear continuity and by

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Frances, Ann. "William John Butler and the revival of the Ascetic Tradition." Studies in Church History 22 (1985): 365–76. http://dx.doi.org/10.1017/s042420840000807x.

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William John Butler, sometime vicar of Wantage in Berkshire and founder of the Community of St Mary the Virgin, gave a concrete and contemporary expression to an aspect of the ascetic idea current among followers of the Oxford Movement, which was revealed in their desire to restore monastic life in the Church in England. The Community founded by Butler was one of the earliest of the indigenous Anglican communities for women. In no way could the desert ideal or the later pre-Reformation models of religious life be reconstructed, nor would they have been appropriate in the climate of the time. H

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Ageev, E. A. "The destiny of several female monastic communities in the South of Russia after the Revolution of 1917." Russian Journal of Church History 3, no. 2 (2022): 126–36. http://dx.doi.org/10.15829/2686-973x-2022-104.

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The article provides an overview of the history of some women’s monasteries in the South of Russia in the first post-revolutionary years. The conclusion is made about the organizational and economic stability of the women’s communities. The destruction of the monastic households and the nun`s communities themselves occurred as a result of the targeted efforts of local Soviet authorities, and sometimes even direct repression. However, separate groups of nuns in many places continued their religious life and influence on the population until the 1980s. The phenomenon of women’s monastic communit

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Beauregard, David. "SHAKESPEARE ON MONASTIC LIFE: NUNS AND FRIARS IN MEASURE FOR MEASURE." Religion and the Arts 5, no. 3 (2001): 248–72. http://dx.doi.org/10.1163/15685290152813653.

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AbstractAgainst recent claims that Shakespeare satirizes and demystifies religious life in Measure for Measure, this article maintains that Shakespeare is generally sympathetic to Franciscan nuns and friars, particularly so in this play. Indeed, Shakespeare works against the anti-fraternal tradition by reversing its conventions. Nuns and friars are represented as virtue figures, not vice figures. The secular characters are guilty of sexual irregularities, whereas the religious are chaste and work to regularize the marriages of the lay figures. The usual exposure of the sexual corruption and hy

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Murray, Jacqueline. "Masculinizing Religious Life: Sexual Prowess, the Battle for Chastity and Monastic Identity." Florilegium 36 (November 1, 2023): 71–86. http://dx.doi.org/10.3138/flor-36.004.

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With the increasing turn to celibacy for monks and priests over the twelfth and thirteenth centuries, one avenue for performing masculinity – sexual prowess and the engendering of children – closed for monks and priests. Jacqueline Murray explores the ways in which the myth of uncontrollable male lust became deployed to enable clerics to redefine masculinity: instead of actual battle, these second sons of the military aristocracy displayed strength and prowess through fighting lust; instead of actual sexual prowess, “real men” could demonstrate masculinity through rationally controlling sexual

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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 (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 monast

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Bishop, Alex, and Kevin Randall. "An Evolving Inquiry of Monastic Spiritual Care for Aging Inmates." Innovation in Aging 5, Supplement_1 (2021): 131–32. http://dx.doi.org/10.1093/geroni/igab046.510.

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Abstract This investigation involved focus-group inquiry of the Oblates in Prison Program, a faith-based ministry founded on monastic principles in the Rule of St. Benedict. Data from a Benedictine Order monk and program coordinator, ordained prison minister, and lay ministry volunteer were collected. Participants were asked a series of questions regarding the spiritual care of aging prisoners. Responses were coded and cross-compared for thematic content. Of central thematic importance was implementation of a spiritual care model using traditional monastic rules for daily living. A second them

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Lundup, Tashi. "The Sacred and the Secular." HIMALAYA 39, no. 2 (2020): 119–30. https://doi.org/10.2218/himalaya.2019.7856.

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This paper is an attempt to understand and conceptualize tourism and changing monastic space in Ladakh with special reference to the Lamayuru monastery. The study adopts a qualitative ethnographic approach, drawing on participant observation as well as interviews with both monks and tourists. It shows how local monastic culture has been reconstructed as a marketable commodity for tourist consumption and explores the tensions that arise from the use of the same monastic space for both religious and secular purposes. The monks’ views in relation to the changing context of tourism at the Lamayuru

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Стојановић, Иван. "МАНАСТИРИ У ТЕМИШВАРСКОЈ ЕПАРХИЈИ – ЦЕНТРИ РЕЛИГИЈСКОГ И КУЛТУРНОГ ЖИВОТА СРБА У РУМУНИЈИ". ИСХОДИШТА 8, № 1 (2022): 277–93. http://dx.doi.org/10.46630/ish.8.2022.18.

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In the area of today’s Romania, in the Romanian part of Banat, an area that territorially belongs to the Serbian Orthodox Diocese of Timisoara, in addition to 56 parish churches, there are five monasteries: Bezdin, St. George (on Brzava), Bazijaš, Zlatica and Kusić. Each of these monasteries has a rich history. The folklore tells us that some of these monasteries were founded in the 13th century, while we have documented evidence from the 16th century. In the rich history of the Serbian Orthodox Diocese of Timisoara, the Monasteries were and still are, the centres of the spiritual and cultural

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

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

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Carvalho Moura Filho, Raimundo. "Aelredo de Rivelaux e Goderico de Finchale: austeridade e observância monástica em pespectiva (século XII)." Nova Tellus 40, no. 1 (2022): 169–81. http://dx.doi.org/10.19130/iifl.nt.2022.40.1.432577.

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In the course of the 12th century, with the emergence of new monastic orders, including that of Cistercian (1098 AD), the theme of austerity became central to the discussion on the best way of observing the Rule of Saint Benedict, a canonical document on regular life from the 6th century. Conceptions about austerity can be verified, on the one hand, in the Mirror of Charity, by the Cistercian abbot Aelredo de Rivelaux (1110-1167 AD), and, on the other, in the hagiography The Life of Saint Godric, whose socio-cultural place is the priory from Durham, also in Anglia. Thus, this article intends t

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Luongo, Francis Thomas. "Catherine of Siena's Advice to Religious Women." Specula: Revista de Humanidades y Espiritualidad, no. 3 (May 14, 2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.

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This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to

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Kharitonova, Yana E. "Changing Attitudes to Monasteries in the Peasant Communities of the Arkhangelsk Province in the Early 20th Century." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (December 1, 2024): 35–43. https://doi.org/10.37482/2687-1505-v372.

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The decay of the patriarchal rural life, which intensified at the turn of the 19th century, caused a transformation in religious beliefs among the peasantry. The establishment of Soviet rule accelerated the changes in the position of the Orthodox clergy, parishes and monasteries. The author examines the reasons behind this process, which was affected by the economic, political and intra-church transformations in the life of Russian society. Further, the consequences of changes in the religious sentiments of peasants are explored, such as the decline in the clergy’s authority, separation of chu

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Wang, Weiqiao. "Comparative Review of Worship Spaces in Buddhist and Cistercian Monasteries: The Three Temples of Guoqing Si (China) and the Church of the Royal Abbey of Santa Maria de Poblet (Spain)." Religions 12, no. 11 (2021): 972. http://dx.doi.org/10.3390/rel12110972.

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Although the two parallel architectural forms, Han Buddhists and the Cistercian monasteries, seem, on the surface, to be very different—belonging to different religions, different cultural backgrounds, and different ways of construction—they share many similarities in the internal institutional model of monks’ lives and the corresponding architectural core values. The worship space plays the most significant role in both monastic life and layout. In this study, the Three Temples of Guoqing Si and the Church of the Royal Abbey of Santa Maria de Poblet are used as examples to elucidate the conno

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