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Journal articles on the topic 'Monasticisn and religious orders'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Jakobsen, Johnny Grandjean Gøgsig. "A Brief History of Medieval Monasticism in Denmark (with Schleswig, Rügen and Estonia)." Religions 12, no. 7 (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. Thi

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2

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 p

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3

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 (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 th

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Kristjánsdóttir, Steinunn. "Medieval Monasticism in Iceland and Norse Greenland." Religions 12, no. 6 (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 (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 h

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6

Jamroziak, Emilia. "The Historiography of Medieval Monasticism: Perspectives from Northern Europe." Religions 12, no. 7 (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

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7

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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8

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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9

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

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10

KASTURI, MALAVIKA. "Gurusand Gifting:Dana, themathreform campaign, and competing visions of Hindusangathanin twentieth-century India." Modern Asian Studies 52, no. 1 (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 Hin

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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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12

Tereshchuk, Olha. "The periodicals of the Univ Holy Dormition Lavra of the Studite Rite «Yasna Put» (1935―1939s) and «Prominchyk Sontsia Liubovy» (1936―1937s)." Proceedings of Research and Scientific Institute for Periodicals, no. 9(27) (2019): 63–86. http://dx.doi.org/10.37222/2524-0331-2019-9(27)-5.

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This study studies the topics of the publications of the magazines «Yasna Put» (1935―1939s) and «Prominchyk Sontsia Liubovy» (1936―1937s). Those were issued by the monks of the Univ Holy Dormition Lavra of the Studite Rite. The religious press is one of the factors of social progress, specifically the development of spiritual and moral values. For the Ukrainian nation, it is also a significant means of social consolidation. A special place in the religious periodicals of the interwar period was occupied by the print media of monk orders and congregations. This study aims to determine the role

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13

Heirman, Ann. "Fifth Century Chinese Nuns: An Exemplary Case." Buddhist Studies Review 27, no. 1 (2010): 61–76. http://dx.doi.org/10.1558/bsrv.v27i1.61.

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According to tradition, the first Buddhist nun, Mah?praj?pat?, accepted eight fundamental rules as a condition for her ordination. One of these rules says that a full ordination ceremony, for a nun, must be carried out in both orders: first in the nuns’ order, and then in the monks’ order. Both orders need to be represented by a quorum of legal witnesses. It implies that in the absence of such a quorum, an ordination cannot be legally held, in vinaya terms. This was a major problem in fifth century China, when, as a result of a wave of vinaya translations, monastics became aware of many detail

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14

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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15

Houliston, Victor. "British and Irish Religious Orders in Europe, 1560–1800: Conventuals, Mendicants, and Monastics in Motion ed. by Cormac Begadon and James E. Kelly (review)." Catholic Historical Review 109, no. 3 (2023): 607–8. http://dx.doi.org/10.1353/cat.2023.a907467.

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16

Grzywacz, Małgorzata. "Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp." Studia Religiologica 53, no. 2 (2020): 89–104. http://dx.doi.org/10.4467/20844077sr.20.007.12510.

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Christian Orders in Contemporary Protestantism. Outline of the Problem on the Example of the Female Community from Grandchamp The article concentrates on the renewal of monastic life in the European evangelical churches after 1945. The Reformation, initiated by the speech of Martin Luther (1483–1546), brought about great changes in this respect, questioning the current principles of the presence of the monk’s life in the Christian community. Criticism of religious life, formulated by the father of the Wittenberg Reformation, was undertaken by both Ulrich Zwingli (1484–1531) and John Calvin. Un

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Grzywacz, Małgorzata. "Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp." Studia Religiologica 53, no. 2 (2020): 89–104. http://dx.doi.org/10.4467/20844077sr.20.007.12510.

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Christian Orders in Contemporary Protestantism. Outline of the Problem on the Example of the Female Community from Grandchamp The article concentrates on the renewal of monastic life in the European evangelical churches after 1945. The Reformation, initiated by the speech of Martin Luther (1483–1546), brought about great changes in this respect, questioning the current principles of the presence of the monk’s life in the Christian community. Criticism of religious life, formulated by the father of the Wittenberg Reformation, was undertaken by both Ulrich Zwingli (1484–1531) and John Calvin. Un

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18

Andrews, Frances. "‘Principium et origo ordinis’: the Humiliati and their origins." Studies in Church History 33 (1997): 149–61. http://dx.doi.org/10.1017/s0424208400013231.

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The origins of the Humiliati have long been a subject of discussion amongst historians. In the twentieth century the first person to grapple with the problems was Antonino de Stefano, who was quickly followed by Luigi Zanoni, later by Herbert Grundmann and Ilarino da Milano, and more recently by Michele Maccarrone, Brenda Bolton, and Maria Pia Alberzoni. The modern writers have accepted de Stefano’s view that the Humiliati first emerged in northern Italy in the late twelfth century. The earliest references, dating from the 1170s, describe both a small group of lay men and women devoted to the

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19

Ulanov, Mergen. "Buddhism in the Feminist Context: Historical Experience and Modern Discourse." Logos et Praxis, no. 2 (September 2019): 14–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.2.

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The author considers the problems of women's place in Buddhist culture in the context of feminist discourse. He notes that Buddhism is distinguished by a tolerant and respectful attitude to the female. Buddhism admits that women, along with men, are able to achieve enlightenment and find Nirvana. However, the relationship between male and female monastic orders in Buddhism was not fully equal. The order of nuns was considered to be the youngest in comparison with the order of monks, and the rules restricting the behavior of the nuns were more than for the monks, which was probably a forced ste

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20

Cuarta, Brian Mac. "British and Irish religious orders in Europe, 1560–1800: conventuals, mendicants and monastics in motion. Edited by Cormac Begadon and James E. Kelly. Pp 276. Woodbridge: Boydell Press. 2022. £75." Irish Historical Studies 47, no. 171 (2023): 157–59. http://dx.doi.org/10.1017/ihs.2023.13.

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21

Lis-Wielgosz, Izabela. "Perwersyjny wymiar świętości, czyli o jurodiwych i nie tylko..." Studia et Documenta Slavica 9, no. 3 (2020): 17–38. http://dx.doi.org/10.25167/setds/2019/3/2.

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In the article, the phenomenon of yurodstvo has been recalled, which is a characteristic and perhaps the brightest realization of the Eastern Christian ideal of sanctity as a clear projection of its irrational or even specifically perverse potential. The examples which are quoted in the considerations and selected from a rich literary corpus (Old Russian, Old Bulgarian and Old Serbian), are colourful manifestations of sanctity in Eastern Christian terms, which can be defined only in a specific religious or socio-cultural context. For that reason, it was considered that this specially designed

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22

Martin, Jan J. "British and Irish Religious Orders in Europe, 1560–1800: Conventuals, Mendicants and Monastics in Motion. Cormac Begadon and James E. Kelly, eds. Catholicisms, c.1450–c.1800. Woodbridge: Boydell Press, 2022. $99." Renaissance Quarterly 76, no. 3 (2023): 1161–63. http://dx.doi.org/10.1017/rqx.2023.475.

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23

Campbell, Heidi Olson. "British and Irish Religious Orders in Europe, 1560–1800: Conventuals, Mendicants and Monastics in Motion. Edited by Cormac Begadon and James E. Kelly. Catholicisms, c. 1450–c. 1800 1. Woodbridge, Suffolk: Durham University IMEMS Press, 2022. xii + 276 pp. $99.00 hardcover." Church History 91, no. 2 (2022): 410. http://dx.doi.org/10.1017/s0009640722001743.

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24

Uciecha, Andrzej. "Stephan Schiwietz (Siwiec) – uczeń w szkole Maxa Sdralka." Vox Patrum 64 (December 15, 2015): 503–16. http://dx.doi.org/10.31743/vp.3728.

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Stefan Schiwietz (Stefan Siwiec), 1863-1941 – a Roman Catholic priest, Doctor of Theology, historian of the Eastern Orthodox Church, pedagogue – was born in Miasteczko Śląskie (Georgenberg) on 23th August 1863. He studied theology at the University of Wrocław for 3 years (1881-1884) under H. Laemmer, F. Probst, A. König and M. Sdralek, among others, and then continued his theological studies in Innsbruck (1884-1886), where he was a pupil of J. Jungmann and G. Bickell. The seminarist spent two years (1885-1886) in Freising in Bavaria, where in 1886 he took his holy orders. Siwiec published hi

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25

Moorman, Gerard. "Learning What it Means to Be Part of the Multicultural Body of Christ: Experiences within Catholic Religious Orders in the Netherlands." Exchange 41, no. 1 (2012): 68–86. http://dx.doi.org/10.1163/157254312x618780.

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Abstract Many Catholic religious orders have provinces in different countries. Crosscultural contacts have thus always been part of the life within these international orders. Globalisation has given new impetus to the processes of internationalisation withing religious orders. Over the last few decades many Asian, African or Latin-American members from religious orders have come to formerly mission-sending provinces to strengthen the rapidly diminishing ranks of the religious orders in Europe or North-America. This article deals with the complexities of forming multicultural religious communi

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26

Coghlan, David. "Corporate strategy in Catholic religious orders." Long Range Planning 20, no. 1 (1987): 44–51. http://dx.doi.org/10.1016/0024-6301(87)90031-8.

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Coghlan, David. "Corporate strategy in catholic religious orders." Long Range Planning 20, no. 4 (1987): 130. http://dx.doi.org/10.1016/0024-6301(87)90222-6.

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28

Zucker, Mark J. "Early Italian Engravings for Religious Orders." Zeitschrift für Kunstgeschichte 56, no. 3 (1993): 366. http://dx.doi.org/10.2307/1482648.

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Coghlan, David. "OD Interventions in Catholic Religious Orders." Journal of Managerial Psychology 4, no. 4 (1989): 4–6. http://dx.doi.org/10.1108/eum0000000001720.

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30

Fan, Zhongsheng, Tianrui Li, and Fanhua Zhao. "Religious Orders' Impact on Medieval Europe: Origins, Influence, and Significance: A Literature Review." Lecture Notes in Education Psychology and Public Media 60, no. 1 (2024): 197–203. http://dx.doi.org/10.54254/2753-7048/60/20240632.

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In summary, this literature review has offered a comprehensive exploration of the origins and evolution of medieval religious orders. We've traced the pioneering efforts of figures such as the Desert Fathers and Irish monks, who embarked on radical ascetic experiments. From these early efforts, coenobitic rules emerged, providing structured frameworks for religious life. Notably, the Rule of Benedict played a pivotal role in balancing prayer, labor, study, and moderation. The advent of mendicant orders marked a revival of religious fervor through their commitment to poverty, mobility, and dyna

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Bơ, Nhong Ya Âu, Lưu Tuyển Long Trần, Viết Năng Đậu, and Văn Tuyên Nguyễn. "The quiet lifestyle of Catholic religious in contemporary religious orders." Khoa Học Công Giáo và Đời Sống 4, no. 1 (2024): 21–34. http://dx.doi.org/10.54855/csl.24413.

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Mục đích của bài nghiên cứu này cho thấy việc giữ thinh lặng của sinh viên lớp Triết 1 Học viện thánh Anphongsô khá khả quan. Tất cả quý thầy đa số là đã dành thời gian cho việc giữ thinh lặng và sống đời sống thinh lặng, mặc dù mỗi dòng có một linh đạo riêng và đặc sủng khác nhau. Qua việc giữ thinh lặng, cũng là 1 cách để các thầy cảm nhận được ơn Chúa và tương quan với Ngài cách mật thiết hơn. Vì vậy, thinh lặng chính là sự cần thiết của đời tu. Abstract The purpose of this study is to show that first-grade philosophy students at St. Alphonsus maintained a rather act

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Jung, Sejin, and Songwoong Kwak. "Religious Ideas and Practice in Sufi Orders." Voprosy filosofii, no. 6 (June 2019): 206–13. http://dx.doi.org/10.31857/s004287440005428-5.

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Crossnoe, Marshall, and James G. Clark. "The Religious Orders in Pre-Reformation England." Sixteenth Century Journal 35, no. 2 (2004): 517. http://dx.doi.org/10.2307/20476956.

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Hillery, George A., and Edward A. Wynne. "Traditional Catholic Religious Orders: Living in Community." Social Forces 68, no. 1 (1989): 334. http://dx.doi.org/10.2307/2579240.

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Tomsky, Alexander. "Charter 77 on religious orders in Czechoslovakia." Religion in Communist Lands 13, no. 2 (1985): 210. http://dx.doi.org/10.1080/09637498508431193.

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Costigane, Helen. "Religious Orders and the Criminal Records Bureau." Ecclesiastical Law Journal 8, no. 38 (2006): 323–32. http://dx.doi.org/10.1017/s0956618x00006463.

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Recent scandals in the churches relating to the abuse of children and vulnerable adults have led to a desire to protect those to whom the churches minister by putting in place safeguards which screen out those not suitable to work in this capacity. For the Roman Catholic Church, the implementation of the Nolan Report has been a key part of this process, together with the setting up of the Catholic Office for the Protection of Children and Vulnerable Adults(COPCA). The Conference of Religious (the representative body of priests, sisters and brothers who belong to religious orders) has also been

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Fritz, Angela. "Sisters of Faith, Stewards of History: Preserving Women Religious Archives." Collections: A Journal for Museum and Archives Professionals 14, no. 3 (2018): 351–63. http://dx.doi.org/10.1177/155019061801400310.

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The archives of women religious provide opportunities for the exploration of untapped resources that challenge researchers to consider religious communities in broad social and cultural contexts and narratives. Today, the history of these female spiritual communities faces significant challenges as religious orders consolidate, orders converge, and their historical materials are vulnerable to loss. This article provides a conceptual overview of some of the special challenges that women religious orders face in maintaining their institutional archives and explores how community and national col

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Rafferty, Oliver P. "The Jesuit College, Manchester, 1875." Recusant History 20, no. 2 (1990): 291–304. http://dx.doi.org/10.1017/s0034193200005409.

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In an Apostolic Constitution, dated 8 May 1881, Pope Leo XIII sought to regulate the relationship between diocesan bishops and religious orders. In the words of Herbert Vaughan the Papal pronouncement ‘sums up and ends a recent controversy on matters of discipline affecting the working of the Church in Great Britain’. Romanos Pontifices represented a personal triumph for Vaughan. He had assiduously campaigned at Rome to have the freedom of religious orders restricted, and their operations subject to the supervision of the local bishop. The Pope’s document directs that members of religious orde

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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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GEFFERT, BRYN. "Anglican Orders and Orthodox Politics." Journal of Ecclesiastical History 57, no. 2 (2006): 270–300. http://dx.doi.org/10.1017/s0022046905006251.

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This essay examines the political and religious impetus behind Patriarch Meletios Metaxakis's recognition of Anglican orders in 1922. The furore surrounding recognition, the events that led up to it and the fall-out that followed shed light on the many difficulties faced by religious leaders in the post-war Orthodox world, difficulties that led to fierce jockeying among Orthodox clerics as they tried to establish themselves in relation to their coreligionists and to the larger Christian world. The controversy also offers insight into the problems inherent when a ‘comprehensive’ Church such as

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Sigler, J. E. "Individual, Order, and Denominational Differences in the Phenomenological Experience of Direct Divine Communication (DDC)." Journal of Communication and Religion 38, no. 4 (2015): 90–108. http://dx.doi.org/10.5840/jcr201538428.

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This exploratory study into differences in the experience of direct divine communication (DDC) presents the results of depth interviews with 32 Catholic women religious. It analyzes the sisters’ phenomenological experience of DDC individually, across their religious orders, and in comparison with the experience of evangelical Protestants as reported in previous DDC literature. Findings indicate considerable differences across Catholic religious orders but relatively little (measurable) difference between Catholics and Protestants.

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Asta, Theodore W. "Sixteenth-Century Lutheran Church Orders." Liturgy 9, no. 4 (1991): 42–53. http://dx.doi.org/10.1080/04580639109408750.

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Truong, Anh. "The Conflicts Among Religious Orders of Christianity in China During the 17th and 18th Centuries." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 5 (November 2021): 57–71. http://dx.doi.org/10.15688/jvolsu4.2021.5.5.

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Introduction. The article studies the conflicts between the Spanish Mendicant Orders (Dominican Order, Franciscan Order, etc.) as well as the Society of Foreign Missions of Paris with Portuguese Society of Jesus, which took place during the 17th and 18th centuries in China. Methods and materials. To study this issue, the author used the original historical materials recorded by Western missionaries working in China during the 17th and 18th centuries and research works by Chinese and international scholars related to the Chinese Rites Controversy as well as the process of introduction and devel

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Ordon, Marta. "Modification of the legal basis of the activity of religious orders in Poland introduced by the communist authorities in 1949." Studia z Prawa Wyznaniowego 17 (December 30, 2014): 193–208. http://dx.doi.org/10.31743/spw.5119.

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This study casts light on the circumstances and effects of changes to the legal acts defining the legal framework of the activities of religious orders in post-war Poland. Until 1949, religious orders had not been covered by the regulations on the creation and legalization of secular associations. Pursuant to the decree of 5 August 1949, however, they were obligated to comply with the provisions of the Law on Associations. Failure to apply for the registration resulted in the dissolution of the order and the forfeiture of its assets by the state. Still, despite the submission of the applicatio

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Schneider, Kathy. "Defending Catholic Education: Secular Front Organizations during the Second Republic of Spain, 1931–1936." Church History 82, no. 4 (2013): 848–76. http://dx.doi.org/10.1017/s0009640713001169.

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“The religious question” regarding the role of the Catholic Church in Spanish society shaped the often contentious relationship between the Church and state. This relationship entered a new chapter with the coming of the Second Republic and the passage of the 1931 constitution. Among the legislation aimed at implementing the articles of the constitution was the 1933 Law of Confessions and Congregations that outlawed schools run by religious orders. Despite this law, most religious schools remained open. Using three schools of the Sisters of the Company of Mary in the cities of Tudela, Valladol

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Suárez, Ana Lourdes. "Catholic Religious Orders in Argentina. Characteristics and Dynamics." Población & Sociedad 27, no. 1 (2020): 138–65. http://dx.doi.org/10.19137/pys-2020-270106.

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A. Bennett, David, Julie A. Schneider, Zoe Arvanitakis, and Robert S. Wilson. "Overview and Findings from the Religious Orders Study." Current Alzheimer Research 9, no. 6 (2012): 628–45. http://dx.doi.org/10.2174/156720512801322573.

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Wirtz, Peter. "Governance of old religious orders: Benedictines and Dominicans." Journal of Management History 23, no. 3 (2017): 259–77. http://dx.doi.org/10.1108/jmh-02-2017-0007.

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Purpose The purpose of the present study is to tentatively contribute to paving the way for interdisciplinary research on the history of governance practices in ancient religious orders and on the significance of such governance for the orders’ performance and long-term survival. Design/methodology/approach The principal challenges of and proposed directions for such research on the comparative governance of old religious orders are illustrated through selected historic examples from Benedictine abbeys and Dominican monasteries, as they can be found in the yet scarce literature devoted to reli

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Seale, Yvonne. "Fictive orders and feminine religious identities, 1200–1600." Women's History Review 27, no. 6 (2018): 1024–25. http://dx.doi.org/10.1080/09612025.2018.1489591.

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Tillotson, John H. "The Religious Orders in Pre-Reformation England (review)." Catholic Historical Review 90, no. 2 (2004): 312–14. http://dx.doi.org/10.1353/cat.2004.0103.

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