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Journal articles on the topic 'Monasticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Ferguson, Karen. "A Monastery for Laypeople: Birken Forest Monastery and the Monasticization of Convert Theravada in Cascadia." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 203–18. http://dx.doi.org/10.26034/lu.jgb.2022.3030.

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Theravada as practiced by most converts in the West is distinguished by the absence of monasticism, its dominant institution. Nevertheless, Thai Forest monasticism has managed to gain a foothold in the convert West, thanks to the efforts of convert monastics trained in Thailand. This article analyzes the missionary project to “monasticize” Western lay converts through the history of Birken Forest Monastery in British Columbia, Canada, founded in 1994. To establish a monastery in Birken’s isolated, non-Buddhist environs, the abbot, Ajahn Sona in effect created a lay village to attract converts to and to teach them their role in orthodox Thai Forest monasticism. The all-consuming nature of the monasticization project among laypeople has cut short the training of a homegrown Sangha at Birken, demonstrating the challenges of establishing a domestic convert monasticism and the continuing dominance of the laity in North American Theravada.

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2

Gildow, Douglas M. "Questioning the Revival." Review of Religion and Chinese Society 7, no. 1 (May 20, 2020): 6–33. http://dx.doi.org/10.1163/22143955-00701002.

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A common narrative of Buddhist monasticism in modern China is that monastic institutions were virtually eliminated during the Cultural Revolution period (1966–1976) but have undergone continuous revival since that time. This simplistic narrative highlights differences in state-monastic relations between the Maoist and post-Maoist eras, even as it oversimplifies various developments. In this article, I analyze the notion of revival and assess the state of Han Buddhist monasticism in the prc. My focus is on clarifying the “basic facts” of monasticism, including the numbers and types of monastics and monastic institutions. I draw on studies published since Holmes Welch’s works as well as on my own fieldwork conducted in China since 2006. This article questions the revival metaphor and shows that it is misleading. First, as Welch noted for the Republican period, recent developments are characterized by innovations as much as by revivals. Second, evidence for the growth of monasticism from around the year 2000 is weak. Yet in two aspects, monasticism today revives characteristics of Republican-period monasticism: ritual performance is central to the monastic economy, and Buddhist seminaries are important for monastic doctrinal education.

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3

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

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Monasticism as a socio-psychological phenomenon has passed a long evolutionary path. For several centuries, certain elements of monastic life and the organizational structure have undergone changes, but the basic essence of monastic service has remained unchanged. The study of the socio-psychological portrait of modern Orthodox monasticism in the context of radical changes in socio-political, cultural and spiritual life in our country is relevant in the context of the social and pedagogical ministry of Orthodox monasteries in Russia, the dynamics of their development in accordance with the ongoing changes in the life of society, its social needs. Currently, there are several works devoted to modern monasticism as a historical, cultural and socio-cultural phenomenon, but none of the researchers focused on the socio-psychological features of the perception of monastic ministry by the monastics themselves. In this regard, the purpose of the article is to highlight the results of the study of modern Orthodox monasticism in the light of socio-psychological processes and public relations to monastic asceticism. Psychodiagnostic methods, biographical method and included observation were used as research methods. The results obtained allow us to judge the motivational features of monastic tonsure, some personal characteristics of representatives of modern monasticism, gender differences in the evaluation of their ministry among those who ascribe in male and female monasteries.

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Albery, Henry. "Pleasure and Fear: On the Uneasy Relation between Indic Buddhist Monasticism and Art." Religions 13, no. 12 (December 16, 2022): 1223. http://dx.doi.org/10.3390/rel13121223.

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When monastics of the Indic North and Northwest around the turn of the Common Era made the decision to introduce art into monasteries, current cultural assumptions regarding the aesthetic experience of such objects, which were axiomatically negated by Buddhist ideology, led to certain confrontations in law and praxis and an attempt to resolve these within certain monastic legal codes (vinaya) redacted during this period. Tracing the historical relation between monasticism and art in this context, this paper focuses on two such uneasy relations. The first deals with an opposition between the worldly aesthetics of pleasure associated with art and fashion and the aesthetics of asceticism as a representation of monasticism’s renunciate ideal. The second considers the aesthetics of fear associated with images of deities, the rejection of such objects as mere signs, and the resulting acts of theft and iconoclasm enacted upon them. It will show that resolution to both was sought in a particular semiotic which negated the aesthetic experience of such objects and rendered them signs with a significance that accorded with Buddhist ideology. Yet the solution remained incomplete, with issues arising when the same ideology was applied to monasticism’s own representation in the art of monasteries, stūpas and Buddha-images.

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Seeger, Martin. "The Fragmentary History of Female Monasticism in Thailand: Community Formation and Development of Monastic Rules by Thai Mae Chis." Religions 13, no. 11 (November 2, 2022): 1042. http://dx.doi.org/10.3390/rel13111042.

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A major challenge in the historical study of female monasticism in Thailand is the paucity of texts written by or about Thai Buddhist female practitioners prior to 1950. Biographical and autobiographical texts and other substantial Buddhist texts authored by Thai female practitioners emerged arguably only in the 20th century and are generally relatively rare, with only few notable exceptions. In this paper, I will utilize some of the earliest available Thai texts that allow more detailed insights into female monasticism and soteriological teaching and practice, the creation of female monastic spaces and the interrelationships between male and female monastics. Thus, I will examine sets of monastic training rules that, even though based on Pali canonical precepts and teachings, were created in the early 20th century. In addition to monastic code texts and the narratives of foundation stories, other important sources for my study include the biographies of monastic and female lay practitioners, important benefactors of female monastic communities and prominent male monastic supporters of female monastic and spiritual practice. I will also draw on sermon texts by female and male monastics. Here, I will focus only on the lives of those individuals and histories of female monastic communities that I regard as representative of larger issues, trends and challenges in the history of female monasticism in 20th century Thai Buddhism. Given the scarcity of sources, the present study cannot aspire to provide comprehensive accounts of the history of female monastic communities in Thailand and their interrelationships. Nor will I be able to reconstruct exhaustively the history of their monastic codes of rules. However, based on the sources that are available I will trace the history of attempts to create a blueprint for the organisation of Thai Buddhist female coenobitic monasticism.

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6

Jonveaux, Isabelle. "Monasticism and Ecologism: Between Economic Opportunity and Religious Convictions?" Religions 14, no. 5 (April 25, 2023): 575. http://dx.doi.org/10.3390/rel14050575.

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Monasteries, especially Benedictine monasteries, have developed a close relationship with nature based on a respect for creation and a goal of self-sufficiency. There seems to be an elective affinity between monasticism and ecologism. Since the second half of the 20th century, monasteries have been engaging in ecological practices, and in many cases have been pioneers in these practices in their region. How can the role of monasteries in ecology be explained? To what extent is the ecology practiced by monasteries different from that of society? And what developments can we observe in this field over the last 20 years? After presenting the background of the elective affinity between monasticism and ecologism, I will explore the practices that monastics put in place to act sustainably for the protection of the environment. The last part of the paper deals with the shift from respect for creation to ecologism in the vocabulary monastics use today and to what extent we can speak of a charismatic ecologism. This article is based on field inquiries conducted in monastic communities in six countries in Europe and four countries in Africa between 2004 and 2019.

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7

Sun, Qi. "The Celestial Masters and the Origins of Daoist Monasticism." Religions 15, no. 1 (January 10, 2024): 83. http://dx.doi.org/10.3390/rel15010083.

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The Daoist monasteries, which were first popularized in southern China in the late fifth century, reflected major changes in the structure of medieval Daoism. From the perspective of comparative religious history, the rise of Daoist monasteries bears some similarity to the monasticisms that came into being in the Christian and Buddhist traditions; all three originated in hermitic and ascetic practices. However, Daoist monasticism did not naturally stem from the hermetic Daoism tradition; instead, it underwent a two-stage process of “grafting” in terms of its spiritual beliefs and values. The first stage saw the emergence of Daoist scriptures in the Jin and Song periods; in particular, the Lingbao scriptures, which transformed and distilled the tradition of hermetic Daoism practiced in the mountains and invested hermitic practice with a more complete and sacrosanct doctrinal foundation. The second saw the Southern Dynasties’ Celestial Masters order embrace and experiment with the beliefs and values within the Lingbao scriptures; this process introduced the inherent communitarian nature of the Celestial Masters into the development of Daoist monasticism and resulted in the large-scale transformation of religious practice among the Celestial Masters of the period. This change of direction among the Celestial Masters order in the Jin and Song periods toward mountain-based practice led to the establishment of Daoist monasticism, but also to a loss of purity therein.

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8

Dekar, Paul. "MODERN MONASTICISM." Baptist Quarterly 42, no. 6 (April 2008): 386–87. http://dx.doi.org/10.1179/bqu.2008.42.6.001.

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9

Fotiou, Stavros S. "Reconsidering Monasticism." Theology Today 57, no. 4 (January 2001): 509–16. http://dx.doi.org/10.1177/004057360105700406.

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10

Green, M. H. "Remanent Monasticism." Science 258, no. 5083 (October 30, 1992): 829–30. http://dx.doi.org/10.1126/science.258.5083.829.

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11

Wooding, Jonathan M. "Irish Monasticism." Expository Times 120, no. 11 (July 13, 2009): 556. http://dx.doi.org/10.1177/00145246091200110902.

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12

Persoon, Joachim. "Ethiopian monasticism." International journal for the Study of the Christian Church 7, no. 3 (August 2007): 240–45. http://dx.doi.org/10.1080/14742250701550233.

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13

Sawicki. "Rediscovering Monasticism through Art." Religions 10, no. 7 (July 10, 2019): 423. http://dx.doi.org/10.3390/rel10070423.

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Looking at modern monasticism and its role in society one can see how traditional monastic concepts or values find their new forms. On the other hand, art and artists willingly, though not always consciously, use or refer to some monastic themes. In this paper, on the base of texts of some authors open to the dialogue between monasticism and art, a reading of monasticism in the key of art is proposed, exclusively in reference to the Christian monasticism. Given its present cultural and social context, the thesis of this paper is that through the rediscovering of monasticism through art, one can and should refresh and save it in a more and more secularized society, what may be also a perspective of a new role of monasticism in the modern world.

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14

Dușe, Călin Ioan. "EASTERN MONASTICISM FROM ITS INCEPTION UNTIL THE 10TH CENTURY." Analele Universităţii din Craiova seria Istorie 27, no. 2 (January 23, 2023): 7–20. http://dx.doi.org/10.52846/aucsi.2022.2.01.

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In the East, monasticism took three main forms, which appeared in Egypt around 350, and are still found in the Eastern Church. From Egypt, which is considered the homeland of monasticism, these forms of monasticism spread very quickly in Palestine, Syria, Asia Minor, Bithynia, but also in the West. The first form of monasticism is that of hermits, ascetics, who lived a contemplative life practicing the most rigorous asceticism, living isolated (in caves, huts, or in individual cells), and St. Anthony the Great (250-350) is considered the founder of the Christian monasticism. The second form of monasticism is that of community life (or chinovial), where monks live together, following the same rules, in a monastery. The most representative was St. Pachomius the Great (292-346), followed by St. Basil the Great (330-379). The third form of monasticism falls between the two, with a life of semi-isolation, a kind of "middle way", where instead of a single superior organized community, we have a group of small settlements, composed of two or six members, living together, under the guidance of an older monk. After the beginnings of monasticism, monasteries for women were soon established, and over the centuries monks and nuns have played a very important role in the history of the Church. Monasticism spread to almost all regions of the East and West, and between the 5th and 9th centuries its development reached its peak.

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15

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

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The article aims to specify the status of Orthodox monasteries and monasticism in the Kyiv eparchy between the 19th and early 20th centuries within the framework of the then-existing Russian church legislation. Research methodology is grounded in the principles of historicism and scientific objectivity, using critical, systematic and comparative analysis of sources. These methods and principles have enabled a comprehensive study of various phenomena in their dynamics and totality, taking into account all conflicting factors. By employing these diverse methods, the study has traced the impact of Russian church legislation on events and processes regulating the activities of monasteries and monasticism in the Kyiv eparchy during the synodal period. Conclusions. The 18th-century reforms in the Russian Empire’s ecclesiastical sphere designated the Holy Governing Synod as the legislative authority over the Orthodox Church, fully subordinating it to the Russian imperial government. During this century, church legislation was established, which, with minor modifications and additions, remained in effect throughout the 19th and early 20th centuries and applied to Ukrainian Orthodox eparchies. The 18th century marked a period of profound and comprehensive transformations in the history of monasteries and monasticism, characterized by strict regulation of monastic life, daily routines and the rights of the inhabitants. The primary feature of church-state relations in the 19th and early 20th centuries was the state’s total control over the Church’s affairs. The Holy Synod controlled matters such as the establishment of new monasteries, granting them status, accepting individuals into monasticism and determining the number of monastics. The monasteries of the Kyiv eparchy during this period were managed by the eparchial bishop and were entitled to elect an abbot, who was then approved by the Holy Synod through its decree. Monasteries, both male and female, were classified into three categories, either communal or non-communal, with a clearly defined monastic staff determined by the Synod.

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16

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

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В настоящей статье читатель узнает о взгляде дореволюционного профессора Московской духовной академии, доктора церковной истории Николая Федоровича Каптерева (1847-1917) на историю отечественного православного монашества, который был сформулирован им в результате дискуссии об идеальном служении монашествующих миру. «Зачинщиком» спора стал писатель Александр Васильевич Круглов (1852-1915), который после живого отклика на его публикацию в дальнейшую дискуссию вступать не стал, но его взгляды нашли многих идейных сторонников, среди которых оказался и Николай Федорович. Проблемным моментом в данном споре было понимание дела спасения души в рамках русской монастырской традиции. А. В. Круглов призывал к «новому служению» иноков миру, под которым понималось привлечение монастырей и монашества к активной социальной и благотворительной деятельности. Николай Федорович попытался на основе исторических источников доказать справедливость такой постановки вопроса. This article will tell the reader about the view on the history of Russian Orthodox monasticism held by Nikolai Fyodorovich Kapterev (1847-1917), the pre-revolutionary Professor of the Moscow Theological Academy, Doctor of Church History. This view shaped as a result of the discussion on what the ideal ministry of monastics to the world should be. The controversy started with the article by the writer Alexander V. Kruglov «Serving the World - Serving God». After his article produced a strong reaction, Kruglov did not take part in the further discussion but yet found a lot of advocates, one of which was Nikolai Kapterev. The main issue in the controversy was the question of what the salvific activity of monastics has been within the tradition of Russian monasticism. Alexander V. Kruglov called on the monasteries and monastics to perform «The New Ministry» to the world, by which he meant for them to actively participate in charity work. Basing on historical sources, Nikolai F. Kapterev attempted to prove that Kruglov’s approach was legitimate.

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Bayer O. Cist., John. "Living toto corde: Monastic Vows and the Knowledge of God." Religions 10, no. 7 (July 11, 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 should belong to the “future of Christian monasticisms”. I will look at Anselm of Canterbury for inspiration regarding their meaning. For him, monastic vows enact the “total” gift of self or the “total” belonging to God. I will suggest, following Anselm, that such vows enable an existential commitment that is in a unique way morally and intellectually enlivening, and that such vows should remain an element in any future monasticism wanting to stand in continuity with the “Christian monasticism” of the past. During my conclusion, I acknowledge that our imagination regarding the concrete forms the total gift could take may develop.

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Elias Downey, Martha. "Monasticism, Monotheism, and Monogamy: Past and Present Expressions of the Undivided Life." Religions 10, no. 8 (August 20, 2019): 489. http://dx.doi.org/10.3390/rel10080489.

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Monasticism first appeared in Christian tradition in the late third and early fourth centuries as a way to practice true religion. Soon after, it also became a way of eschewing the Church’s embrace of political power and the divided loyalties which accompanied that union. Contemporary expressions of monasticism in the Protestant tradition (often identified as new monasticism) have interpreted the mono (singularity) not as celibacy or living in a cloistered community, but as abandoning cultural promiscuity in order to live out a monogamous spirituality. Though each monastic community has its own distinct characteristics and context, one can identify two common markers which unite both contemporary expressions of monasticism and historical monastic communities: (1) monotheism or a singular devotion to God which is separate from political, societal, and economic ambitions, and (2) monogamy or a commitment to a particular community, neighborhood, and mission. This article explores ancient and contemporary expressions of monasticism by examining their guiding documents and looking for evidence of monotheism and monogamous spirituality. By giving fresh articulation to the mono in monasticism, we are better able to identify the heart of the undivided (monastic) life and discern its presence in reimagined forms.

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Taylor, Derek W. "Bonhoeffer and the Benedict Option: The Mission of Monasticism in a Post-Christian World." Ecclesiology 14, no. 1 (January 20, 2018): 11–31. http://dx.doi.org/10.1163/17455316-01401003.

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This article brings Bonhoeffer into conversation with the Benedict Option in order to analyse the inner logic of neo-monasticism. Both contend that missional faithfulness in a post-Christian context requires the church to abandon the pursuit of power, a task that lies at the heart of the neo-monastic posture. But Bonhoeffer does so while remaining alert to the great temptation of monasticism. The temptation is not merely that the church becomes sectarian. The more serious problem has to do with the way the church’s separation from culture is theologically construed. This article suggests that whereas the Benedict Option is grounded in a Christ-idea, Bonhoeffer’s neo-monasticism is grounded in Christ himself. The temptation, in other words, is that ideology becomes confused with Christology. Following Bonhoeffer, this article claims that confusion on this point risks embroiling the church in the very power games that neo-monasticism attempts to avoid. Whereas ideologically grounded neo-monasticism must confront the world in the mode of conflict, Christologically grounded neo-monasticism is free from the temptation of power, and from this posture authentic witness becomes possible.

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Loase, John. "Monasticism and Mathematics." Humanistic Mathematics Network Journal 1, no. 13 (May 1996): 23–24. http://dx.doi.org/10.5642/hmnj.199601.13.10.

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Law, David R. "Kierkegaard on Monasticism." Downside Review 114, no. 396 (July 1996): 185–91. http://dx.doi.org/10.1177/001258069611439603.

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22

Wellings, Martin. "Methodism and Monasticism." Wesley and Methodist Studies 16, no. 1 (January 2024): 117. http://dx.doi.org/10.5325/weslmethstud.16.1.0117.

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White, Deborah. "Masculinity and monasticism." Groundings Undergraduate 7 (April 1, 2014): 138–51. http://dx.doi.org/10.36399/groundingsug.7.223.

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The Late Antique and early medieval periods saw the growth of monastic communities in the West, as ideas about asceticism and cenobitic monasticism spread from Egypt. At the same time, a strict system of hierarchical gender identity operated in the Roman Empire, in which masculinity, and in particular, elite masculinity, was dominant. This article will explore the ways in which monasticism initially provided a threat to the hegemonic masculinity of its day before considering how it adapted, particularly considering differences in dress, labour and the public voice. It will conclude that through these adaptations, the two concepts were largely reconciled, allowing those who identified into the masculine elite to adopt monastic lifestyles with enthusiasm, eventually becoming dominant in monastic communities at the expense of women and non-elite men.

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Dogaru, Corneliu Orlando. "PAISIAN MONASTICISM IN NICHIFOR CRAINIC’S WORK." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 2, no. 2 (2018): 219–25. http://dx.doi.org/10.26520/mcdsare.2018.2.219-225.

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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.

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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 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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Choy, Renie. "The Deposit of Monastic Faith: The Carolingians on the Essence of Monasticism." Studies in Church History 49 (2013): 74–86. http://dx.doi.org/10.1017/s0424208400002035.

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We live in an age wary of admitting that any institution has an essence, and this has posed a dilemma for the study of monasticism. Until relatively recently, historians of monasticism zealously sought out its timeless and immutable inner qualities rather than its many varieties. While acknowledging the changes in external form and circumstances, Adolf von Harnack’s Monasticism: Its Ideals and History (1881), Dom Morin’s L’Idéal monastique (1912), James Hannay’s The Spirit and Origin of Christian Monasticism (1903) and Herbert Workman’s The Evolution of the Monastic Ideal (1913) nevertheless pursued the stable qualities of monasticism which had survived the tides of time. Even in 1957 Jean Leclercq could still presume that monasticism had an ‘essence’, in a classic work translated into English under the title The Love of Learning and the Desire for God: A Study of Monastic Culture. To our twenty-first-century ears, such a monolith of a title, suggestive of the existence of a metahistorical ‘monastic ideal’, seems out of date. This essay approaches the subject of monastic historiography via an examination of Carolingian reflection on the monastic past, arguing that the significance of the ninth-century monastic programme lies in its effort to distil the entire received monastic heritage into a coherent and precise statement about the fundamental purpose of the monastic life. So we ask the question: when Eigil described Boniface and Sturm as spending a day away in a ‘sweet discussion about the life and manners of monks’, what exactly did he think they were talking about?

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Balbir, Nalini, Nathmal Tatia, and Muni Mahendra Kumar. "Aspects of Jaina Monasticism." Journal of the American Oriental Society 105, no. 4 (October 1985): 780. http://dx.doi.org/10.2307/602772.

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Cook, William R., Timothy Gregory Verdon, John Dally, and John W. Cook. "Monasticism and the Arts." American Historical Review 90, no. 2 (April 1985): 397. http://dx.doi.org/10.2307/1852686.

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

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

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LOOSLEY, Emma. "The Challenge of Monasticism." ARAM Periodical 20 (December 31, 2008): 317–27. http://dx.doi.org/10.2143/aram.20.0.2033135.

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Scott M. Kenworthy. "Monasticism in Russian History." Kritika: Explorations in Russian and Eurasian History 10, no. 2 (2009): 307–31. http://dx.doi.org/10.1353/kri.0.0088.

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McIntosh-Doty, Mikail. "Encyclopedia of Monasticism (review)." Libraries & the Cultural Record 37, no. 2 (2002): 188–90. http://dx.doi.org/10.1353/lac.2002.0028.

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de Waal, Esther. "Book Review: Western Monasticism." Theology 103, no. 814 (July 2000): 308. http://dx.doi.org/10.1177/0040571x0010300433.

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Hill, Bennett D. "Encyclopedia of Monasticism (review)." Catholic Historical Review 87, no. 4 (2001): 707–9. http://dx.doi.org/10.1353/cat.2001.0160.

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KWON, Jin-Ho. "Monasticism in the Reformation." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 51, no. 5 (December 31, 2019): 171–95. http://dx.doi.org/10.15757/kpjt.2019.51.5.007.

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Bondi, Roberta C. "The Abba and Amma in Early Monasticism: The First Pastoral Counselors?" Journal of Pastoral Care 40, no. 4 (December 1986): 311–20. http://dx.doi.org/10.1177/002234098604000405.

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Sketches desert monasticism of the late third century and the key roles played by the Abba and Amma in the development of early monasticism. Outlines the assumptions of these guides and gives brief illustrations of their modes of counsel and direction, some of which parallel certain assumptions and practices of the modern pastoral counselor.

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

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The problem of the little-known, complex and multifaceted history of the medieval cave monasticism of Galicia is raised. In the most difficult period of national history, it defended the basic principles and principles of national dignity, social tolerance, Christian spirit and upbringing in far from difficult conditions. Based on the results of archeological and speleological researches of a number of monuments, the existence of a significant variety of cave monuments in Galician lands (cult altars, churches, monasteries, proto-monastery houses, cells of hermits, ascetics, etc.) was noted. In the context of the presentation of the material, the peculiarities of the organizational structure of medieval monasticism, ways and reasons of development and decline of monastic communities are considered. There are also the main features and types of cave dwellings of statutory monasticism, buildings characteristic of ascetics, kinovites, keliots, idiorhythms, which are almost unknown in historical science and can be a significant addition to the treasury of national historical and cultural heritage. The difficult problem of preserving the cave heritage of medieval monasticism is emphasized. In comparison with the information of the authors of the XIX century at present, many monuments of cave monasticism have long disappeared or suffered irreparable damage under the influence of natural, anthropogenic and other factors. Preservation of the national historical and cultural heritage should become an important and urgent task of the relevant social structures. Key words: cave cavities, cells, localization, interpretation, historical and cultural monuments.

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Razzaq, Tayyaba. "AN ANALYTICAL COMPARISON OF MONASTICISM IN SEMITIC RELIGION." Advances in Social Sciences Research Journal 8, no. 10 (October 18, 2021): 79–89. http://dx.doi.org/10.14738/assrj.810.10943.

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Monasticism is voluntary sustain and systemic program of self discipline and self denial in which immediate sensual gratifications are renounced in order to attain some valued spiritual or mental state. Monasticism demands to get away from normal sentiment & human emotions particularly to attain spirituality. Purposes of monasticism are to find out the pure inner self, raise above all flaws & human deficiency, spiritual excellence, liberation, and deliverance. The research paper is an approach to show the comparison between the monastic worlds as revealed through the texts of Semitic religious communities. The comparison of monastic text has the potential to yield a large amount of informative facts. In the areas of asceticism, spirituality, and the balance between sacred and routine life, analogies are numerous and propose many avenues of further comparison still waiting to be explored. The research paper is an approach to show the comparison & in- depth analysis of the Babylonian Talmud, Bible and Quran that find literary analogues in the monastic texts, strategies’, historical examples and suggestions. These examples open the door for a reconsideration of the nature of the relationship between Jews and Christians in the ancient world. This article aimed to highlight the main features of ancient monasticism and to share information in Semitic religion regarding hermit, ascetic and monk. Likewise, this paper also focuses on several processes of changes and transformation of monasticism from a negative view to the enlightenment of identity which lead to the development of a normal and stable society.

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الحسيني, خالد, and خالد الحسيني. "Monasticism, its concept and role in society." Kufa Journal of Arts 1, no. 15 (November 18, 2013): 141–72. http://dx.doi.org/10.36317/kaj/2013/v1.i15.6465.

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Monasticism is a method used by the monk to worship and is cut off in his hermitage from the world in his monastery. Monastic monasticism has appeared in the Church of the East since the fourth century AD and with an Egyptian influence that began with the phenomenon of solitude and individual isolation in the wilds and wastelands far from cities.The importance of the monastic life lies in the way the monk takes to reach and draw near to God Almighty so that he attains the degree of spiritual perfection by responding to Christ's call to renounce everything for the sake of eternal life.So monasticism evolves in its concept from time to time, so that we find it in its early beginnings an individual ascetic way, then it turned into a collective way of life.

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Schedneck, Brooke. "Western Buddhist Perceptions of Monasticism." Buddhist Studies Review 26, no. 2 (October 5, 2009): 229–46. http://dx.doi.org/10.1558/bsrv.v26i2.229.

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This paper explores the contemporary encounter between Western cultures and the Buddhist tradition of monasticism. I have investigated attitudes towards this institution in the forms of contemporary Buddhist memoirs, blog websites, interviews, and dharma talks. This article argues that the institution in general is not ideal for some Western Buddhists— it is seen by some as too restricting or anti-modern. Others find value in monasticism; they are aware of those who critique the institution, and offer instead a model that removes anti-modern elements that they see as problematic. As an extension of these attitudes, this article also draws on the issue of female monasticism. Western Buddhists argue that all women should have the choice to be ordained because this shows that Buddhism is modern. I conclude that Western Buddhists are interested in creating a modern, universal tradition, and this can be seen by analyzing conceptions about monastic life.

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Molgaard, Craig A., Amanda L. Golbeck, and Kerry E. Ryan. "Justinian’s Plague, Hagiography and Monasticism." International Journal of Interdisciplinary Social Sciences: Annual Review 6, no. 10 (2012): 67–80. http://dx.doi.org/10.18848/1833-1882/cgp/v06i10/52166.

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

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Foster, Andrew. "Female Monasticism in Medieval Ireland." Landscape History 43, no. 1 (January 2, 2022): 147. http://dx.doi.org/10.1080/01433768.2022.2065267.

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Rosenwein and Cristiani. "Emotions and Mediaeval Monasticism: Introduction." Pakistan Journal of Historical Studies 5, no. 1-2 (2020): 1. http://dx.doi.org/10.2979/pjhs.5.1-2.01.

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Bonde, Sheila, Clark Maines, Roberta Gilchrist, Harold Mytum, and J. Patrick Greene. "The Archaeology of Rural Monasticism." American Journal of Archaeology 97, no. 2 (April 1993): 376. http://dx.doi.org/10.2307/505681.

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Wood, Robert E. "Monasticism, Eternity, and the Heart." Philosophy and Theology 13, no. 2 (2001): 193–211. http://dx.doi.org/10.5840/philtheol20011329.

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Wilkins, Dame Agnes. "Monasticism and Martyrdom in Algeria." Downside Review 126, no. 444 (July 2008): 193–218. http://dx.doi.org/10.1177/001258060812644404.

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Johnson, Christopher D. L. "Monasticism: A Very Short Introduction." Religion 49, no. 3 (June 6, 2019): 506–9. http://dx.doi.org/10.1080/0048721x.2019.1600133.

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Gibson, Terrill L. "Toward a pastoral care monasticism." Pastoral Psychology 36, no. 2 (December 1987): 88–99. http://dx.doi.org/10.1007/bf01719108.

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