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Relevant bibliographies by topics / Monasticisn and religious orders

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Academic literature on the topic 'Monasticisn and religious orders'

Author: Grafiati

Published: 25 July 2024

Last updated: 26 July 2024

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Journal articles on the topic "Monasticisn and religious orders"

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Jakobsen, Johnny Grandjean Gøgsig. "A Brief History of Medieval Monasticism in Denmark (with Schleswig, Rügen and Estonia)." Religions 12, no. 7 (June 25, 2021): 469. http://dx.doi.org/10.3390/rel12070469.

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Monasticism was introduced to Denmark in the 11th century. Throughout the following five centuries, around 140 monastic houses (depending on how to count them) were established within the Kingdom of Denmark, the Duchy of Schleswig, the Principality of Rügen and the Duchy of Estonia. These houses represented twelve different monastic orders. While some houses were only short lived and others abandoned more or less voluntarily after some generations, the bulk of monastic institutions within Denmark and its related provinces was dissolved as part of the Lutheran Reformation from 1525 to 1537. This chapter provides an introduction to medieval monasticism in Denmark, Schleswig, Rügen and Estonia through presentations of each of the involved orders and their history within the Danish realm. In addition, two subchapters focus on the early introduction of monasticism to the region as well as on the dissolution at the time of the Reformation. Along with the historical presentations themselves, the main and most recent scholarly works on the individual orders and matters are listed.

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Aspinwall, Bernard. "Changing Images of Roman Catholic Religious Orders in the Nineteenth Century." Studies in Church History 22 (1985): 351–63. http://dx.doi.org/10.1017/s0424208400008068.

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‘“Camelot-Camelot:” said I to myself “I don’t seem to remember hearing of it before. Name of the asylum, likely.”’ so said Mark Twain’s Connecticut Yankee at King Arthur’s Court. But the irony is that the joke is now on Twain. In examining The Discovery of the Asylum, David J. Rothman has persuasively argued that the American asylum which developed in the 1820s and 1830s served a dual purpose. It would create the correct desirable attitudes within its inmates and by virtue of its success, set an example of right action to the larger society. The well-ordered asylum would exemplify the proper principles of social organisation and thus insure the safety of the republic and promote its glory. My purpose is to suggest that the monastery in Europe served a similar purpose. Europeans faced similar social and political problems to Americans and the rediscovery of monasticism paralleled the growth of American institutions and served a similar purpose in the public arena. In the process a more tolerant and sympathetic attitude towards religious orders emerged.

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Lehtsalu, Liise. "A Welcome Presence: The Custodial Activities of Third Order Women Religious in Seventeenth- and Eighteenth-Century Italy." Journal of Early Modern History 22, no. 1-2 (March 28, 2018): 49–66. http://dx.doi.org/10.1163/15700658-17-00008.

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Abstract Third order women religious actively participated in seventeenth- and eighteenth-century Italian society. Scholars have argued that the introduction of monastic enclosure for all women religious after the Council of Trent crushed non-enclosed forms of female monasticism in Italy and Europe. The study of third orders reveals, however, that non-enclosed monastic communities survived the Tridentine reforms and met specific social needs in the early modern society. Third order women religious provided education, care, and companionship to women of all ages and socioeconomic ranks. They thus filled a gap left by other monastic and custodial institutions. Ecclesiastical and secular authorities as well as neighbors considered women’s third orders an asset to local communities. Drawing on examples from Bergamo and Bologna, this article examines the social activities of tertiary women and shows activity to be a useful category of analysis for recovering the place of women religious in early modern society.

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Kristjánsdóttir, Steinunn. "Medieval Monasticism in Iceland and Norse Greenland." Religions 12, no. 6 (May 21, 2021): 374. http://dx.doi.org/10.3390/rel12060374.

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The aim of this paper is to provide an overview of the monastic houses operated on the northernmost periphery of Roman Catholic Europe during the Middle Ages. The intention is to debunk the long-held theory of Iceland and Norse Greenland’s supposed isolation from the rest of the world, as it is clear that medieval monasticism reached both of these societies, just as it reached their counterparts elsewhere in the North Atlantic. During the Middle Ages, fourteen monastic houses were opened in Iceland and two in Norse Greenland, all following the Benedictine or Augustinian Orders.

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Stöber, Karen. "Monasticism in the British Isles: A Comparative Overview." Religions 12, no. 9 (September 15, 2021): 767. http://dx.doi.org/10.3390/rel12090767.

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The medieval British Isles were marked by a lively monastic presence throughout the entire period. Groups of monks, nuns, regular canons and canonesses, and friars established communities even in the furthermost reaches of the territory, and by doing so they came to play an important part in the life, culture, economy, and politics of the region. This paper will provide an overview of the arrival and spread of the different religious orders in England, Ireland, Wales, and Scotland, and by doing so, it will provide some comparative study of the different parts of the British Isles and examine how and when the spread and settlement of the various religious groups manifested itself across the islands, and what their impact was upon their localities and the society around them.

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Jamroziak, Emilia. "The Historiography of Medieval Monasticism: Perspectives from Northern Europe." Religions 12, no. 7 (July 20, 2021): 552. http://dx.doi.org/10.3390/rel12070552.

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The article provides a thematized discussion of the development of the historiography of European monasticism in northern Europe (north Atlantic, North Sea to the Baltic). Whilst it does not offer a comprehensive overview of the field, it discusses the significance of major currents and models for the development of monastic history to the present day. From focusing on the heritage of history writing “from within”—produced by the members of religious communities in past and modern contexts—it examines key features of the historiography of the history of orders and monastic history paradigms in the context of national and confessional frameworks. The final section of the article provides an overview of the processes or musealization of monastic heritage and the significance of monastic material culture in historical interpretations, both academic and popular.

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Sullivan, Thomas. "With Great Liberty: A Short History of Christian Monasticism and Religious Orders by Karl Suso Frank, O.F.M." Catholic Historical Review 81, no. 4 (1995): 610–11. http://dx.doi.org/10.1353/cat.1995.0078.

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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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Greder, David. ":British and Irish Religious Orders in Europe, 1560–1800: Conventuals, Mendicants and Monastics in Motion." Sixteenth Century Journal 54, no. 1-2 (March 1, 2023): 194–97. http://dx.doi.org/10.1086/728514.

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KASTURI, MALAVIKA. "Gurusand Gifting:Dana, themathreform campaign, and competing visions of Hindusangathanin twentieth-century India." Modern Asian Studies 52, no. 1 (January 2018): 99–131. http://dx.doi.org/10.1017/s0026749x17000671.

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AbstractFrom the early twentieth century, Hindu socio-religious and political bodies debated the use thatmaths(monastic establishments) made of their wealth, amassed in large part throughdana(socio religious gifts). From the early nineteenth century, Anglo Hindu law on inheritance, and thereafter the Religious and Charitable Endowments Acts, had enabled the autonomy ofmathsby classifying them as private religious corporations, not charitable endowments. This article suggests that themathreform campaign between 1920 and 1940 in north India was impelled by the preoccupations of heterogeneous Hindu political and socio-religious organizations withdanaand its potential to fund cultural and political projects regenerating an imagined Hindu socio-religious community. Specifically, the Hindu Mahasabha yokeddanato its Hindusangathan(unity) campaign to strategically craft an integrated ‘Hindu public’ transcendingsampraday(religious traditions) to protect its interests from ‘external enemies’. My discussion probes how the Hindu Mahasabha and its ‘reformist’ allies urged the conversion ofmathsinto public charitable trusts, or endowments accountable to an ephemeral ‘Hindu public’ and the regulation of their expenditure. Monastic orders,guru-based associations like the Bharat Dharma Mahamandala, and the majority of orthodox Hindus successfully opposed this campaign, defending the interests ofmathsandsampradaybefore and after independence. In so doing, they challenged Hindusangathanby articulating alternative visions of the socio-religious publics and communities to be revitalized through philanthropy. Through this discussion, the article charts the uneasy relationship between monasticism and an emerging Hindu nationalist cultural and political consciousness that remained fractured and internally contested.

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Dissertations / Theses on the topic "Monasticisn and religious orders"

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O'Hagan, Francis J. "The contribution of the religious orders to education in Glasgow during the period 1847-1918." Connect to e-thesis, 2002. http://theses.gla.ac.uk/1002/.

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Brunetta, M. Juan Diego. "The spiritual and juridical bonds in the Order of Preachers a canonical study /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Hoornstra, Mike. "They were not silent the history of how monastic leaders spread Christ from the Middle Ages through the Counter-reformation /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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McNally, Jeanne Margaret. "Advice and consent in the governance of institutes of consecrated life." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Sali, Alyssa Lynne. "A monastic mission Pope Gregory the Great's vision for the mission to Kent /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Pedone, F. Stephen. "Ipso facto dismissal from a religious institute analysis of canon 694 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Barnett, Jan. "Between towns: Religious life and leadership during a time of critical change." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/c21eafb9959be0f4fa67fd250dba5a355bbfb56e5f8ddc7fef1aae7c2e94a242/1233042/64789_downloaded_stream_14.pdf.

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The purpose of this study was to explore and delineate leadership practices, which could facilitate the transition of Catholic religious institutes into the world of the third millennium, within groups facing the diminishment, and even death, of current forms of religious life. Hermeneutical phenomenology, particularly as developed by Ricoeur, provided the philosophical base for an analysis of the multiple hermeneutical dimensions of culture, human sciences, spirituality and religion. Elements of postmodernism and feminism were also found to be useful starting points. Qualitative research provided the mechanisms out of which meaningful data was elicited and text and context explored. An extensive literature review and individual interviews with thirty women and men in leadership positions in religious institutes formed the basis of the research. Initial findings were tested against the insights of a focus group of religious involved and interested in the future of religious life and its leadership. Additionally, the responses of the leaders of religious congregations in NSW at their annual conference provided a valuable sounding board for the research findings. Core to the study, respondents believed, was a changing concept of God, described in the interviews as 'the larger God', and named as the foundation of contemporary religious commitment. A second fundamental call was pinpointed as that of radical commitment to 'the other'. 'Commitment to, and relationship with, the other' was seen as a critical focus for religious organisations in an increasingly divided and polarised world. For women and men currently in the midst of religious life transition, identity, mission and community were identified as specific orientations from which unfamiliar and emerging forms of 'the larger God' and 'relationship with the other' were examined.;Authenticating leadership was used to describe the form of leadership believed to be necessary during this time of transition to endorse and authenticate the tentative sparks of new life. This leadership was depicted as stimulated by a sense of spiritual dynamism and an outward focus, activating the motivation of the congregation towards 'the larger God' and 'the other'. Energising, empowering and challenging the group were described as intrinsic to these orientations. Demonstrating authenticity, embracing diversity, accepting suffering as the inevitable price of effective contemporary leadership, and 'holding leadership lightly', were also highlighted as essential elements for a leadership aimed at authenticating diverse expressions of new forms of religious life. Two clear leadership practices were named as essential for effective transition during this period of decisive transformation. Consciously managing the disintegration and death of current expressions of religious life, while simultaneously mobilising the energies of small emergent groups to explore and attempt new and diverse forms, were seen as the most difficult, but probably the most critical, challenges for leadership at this time.

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Peterson, James M. "A comparative study of dismissal in the 1917 and 1983 Codes of canon law particular focus on facultative dismissal (Canon 696) in the revised law /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0695.

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Carragher, Michael. "The office of prior provincial in the proper law of the Order of Preachers." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Shea, Patrick T. "Exclaustration of religious in the new Code an analysis of canons 686-687 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Books on the topic "Monasticisn and religious orders"

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1936-, Johnston William M., ed. Encyclopedia of monasticism. Chicago: Fitzroy Dearborn, 2000.

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Dictionary of religious orders. Tunbridge Wells: Burns & Oates, 2001.

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Una comunità per domani. Bologna: EDB, 2000.

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Thapa, Shanker. Buddhist monasticism in theory and practice. Kathmandu: Walden Book House, 1995.

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Anastas. A defence of monasticism. Jordanville, NY: Holy Trinity Monastery, 1989.

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Hester, David Paul. Monasticism and spirituality of the Italo-Greeks. Thessalonikē: Patriarchikon Idryma Paterikōn Meletōn, 1992.

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Metress, Patrick A. Religious communities for men. Burke, Virginia: Catholic Research Center, 2000.

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Śramaṇism in early Indian religions and religious life. Jodhpur: Kusumanjali Book World, 2007.

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Out of chaos: Refounding religious congregations. New York: Paulist Press, 1988.

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ʻAnanda. A psycho-social study of monasticism. Delhi: Indian Publishers Distributors, 1999.

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Book chapters on the topic "Monasticisn and religious orders"

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Immonen, Visa. "Monasticism in a Border Landscape: Religious Orders in Medieval Finland." In Medieval Monastic Studies, 303–28. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.mms-eb.5.117268.

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Jewdokimow, Marcin. "Outside, inside – monasteries and monasticism in the local environment." In A Visual Approach to the Study of Religious Orders, 149–64. Abingdon, Oxon; New York, NY: Routledge, 2019. | Series: Routledge studies in the sociology of religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429032103-8.

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Whiting, Robert. "Religious Orders." In Local Responses to the English Reformation, 16–22. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-26487-2_3.

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Mulchahey, M. Michèle, and Timothy B. Noone. "Religious Orders." In A Companion to Philosophy in the Middle Ages, 45–54. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996669.ch6.

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Özdemir, Adil, and Kenneth Frank. "Religious Orders." In Visible Islam in Modern Turkey, 65–77. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230286894_6.

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von Mueller, Camillo, Wim Van Opstal, Christopher S. Biggers, Andras Kelen, Bryan T. Froehle, Sue Crawford, Sabina Schnell, et al. "Religious Orders." In International Encyclopedia of Civil Society, 1300–1307. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_138.

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Leonard, Amy E. "Female Religious Orders." In A Companion to the Reformation World, 237–54. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996737.ch15.

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Mullett, Michael A. "New religious orders." In The Catholic Reformation, 69–110. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003399506-3.

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Bireley, Robert. "The New Religious Orders." In The Refashioning of Catholicism, 1450–1700, 25–44. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-27548-9_2.

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Gregorini, Giovanni. "Church, Religious Orders and Congregations, Catholic Movement." In Leading the Economic Risorgimento, 318–33. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781351058711-19.

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Conference papers on the topic "Monasticisn and religious orders"

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Hunyadi, Zsolt. "Military-religious Orders and the Mongols around the Mid-13th Century." In 7thInternational Conference on the Medieval History of the Eurasian Steppe. Szeged: University of Szeged, 2020. http://dx.doi.org/10.14232/sua.2019.53.111-123.

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Yandim Aydin, Sercan. "„RENAISSANCE“ BEFORE THE RENAISSANCE: HUMANLY ASPECTS OF LATE BYZANTINE PAINTING. CASE: “THE ANASTASIS: AN IMAGE OF LIBERATION AND RESURRECTION”, STUDENICA MONASTERY." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.629ya.

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Present paper aims to readdress the idealized Renaissance con- ception of painting starting with the writings of Giorgio Vasari, which paved the way to a widely stereotyped and prejudiced evaluation of the Byzantine art within the general art historical framework. Consequently, placing the latter one inferior to the Renaissance. Further the paper attempts to revise the conventional assumptions about Byzantine painting. Visual interpre- tation of a dodecaorton subject, Anastasis Christi, is taken to provide evi- dence in understanding the humanly aspects in terms of iconography and reception of the scene. Material evidence is obtained from the monumental panting of the Studenica monastery, (ca. 1313-ca. 1320). General outline of its iconography, communal versus individual resurrec- tion, and specific depiction of one of the basic elements of iconography, Hades, reveal the fact that there is difference in the mind sets of Eastern and Western Christianity. Libri Carolini in the eighth century signifies the different visual understanding and reception. Also, the text-image relation is greatly influenced by the involvement of either theologians of a col- lective monasticism or individual aristocratic prayer. Thanks to the recent scholarly studies on cultural history and art history, a wider perspective is possible in order to comprehend the content of their cultural memories that comes into play in interpreting and reflecting religious subjects/imageries. As a result, artists and patrons of medieval Serbia were able to not just to inherit but also improve the inherited Byzantine artistic language in a com- plex positive way. Altogether referring to a renaissance in their rethinking and execution of the Byzantine models and beyond.

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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.

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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.

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Guerra, Pedro Jorge Coutinho. "The history of the Miriri mill." In III SEVEN INTERNATIONAL MULTIDISCIPLINARY CONGRESS. Seven Congress, 2023. http://dx.doi.org/10.56238/seveniiimulti2023-206.

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This research analyzed the establishment of the Miriri mill during the period of colonial Brazilian history and its contribution to the formation of the Captaincy of Paraíba, given that the foundations of the Hereditary Captaincies were part of the entrepreneurial logic of the Portuguese Crown in the conquest of overseas territories. We sought to discuss the strategic importance of this engenho for the creation of the captaincies in the north of the colony. Furthermore, we can see that the plans to use the sugar cane mills on the banks of the main rivers in Paraíba were part of the commercial dynamics of the first centuries of the construction of the Captaincies for the occupation of the territory, and in this context the religious orders played a fundamental role in their implementation, which, in the case of the Miriri mill, the religious of São Bento played a leading role.

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Strasser, Gerhard F. "A Historical View of Signs and Sign Languages as a Potential for Secret Communication in Two Worlds: In Ottoman Courts and Catholic Religious Orders." In The 5th International Conference on Historical Cryptology HistoCrypt 2022. Linköping University Electronic Press, 2022. http://dx.doi.org/10.3384/ecp188408.

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