Log in

Relevant bibliographies by topics / Monasticisn and religious orders / Journal articles

To see the other types of publications on this topic, follow the link: Monasticisn and religious orders.

Journal articles on the topic 'Monasticisn and religious orders'

Author: Grafiati

Published: 25 July 2024

Last updated: 26 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Monasticisn and religious orders.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

Abstract:

‘“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.

APA, Harvard, Vancouver, ISO, and other styles

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 (March 28, 2018): 49–66. http://dx.doi.org/10.1163/15700658-17-00008.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

4

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

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (June 28, 2019): 411. http://dx.doi.org/10.3390/rel10070411.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

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 (March 1, 2023): 194–97. http://dx.doi.org/10.1086/728514.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

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.

Full text

Abstract:

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 of the Univ monks’ periodicals as a type of mission in preaching the Gospel and the spiritual renewal of the Ukrainian society. Analysis of the publications shows that «Yasna Put» helped the monks to understand their calling, to delve into it, to take the difficult path to the perfection of cognition of the God and approach to Him, as well as to spread the faith and preach the Gospel. The theological discourse of the Studite Rite and the problems of the history of the Ukrainian monasticism, the revival of the monasticism traditions based on the principles of the Early Church Fathers are present in the publications’ topics. At the same time, through «Prominchyk Sontsia Liubovy», the monks brought the word of God to the laity Christians, promoted among the youth «moral-religious education» and family values. Based on these findings, we conclude that the monks of the Univ Holy Dormition Lavra of the Studite Rite were open to dialogue, and their periodicals were the means of communication, dissemination of Christian values and the principles of the Early Church, as well as promoting the idea of ecumenism. The Studite Brethren are always the benchmark of living faith and an example of passing on the latter to neighbours in the Christian ethos. Keywords: religious press, Studite Brethren, Univ Holy Dormition Lavra of the Studite Rite, mission, Andrei Sheptytsky, Klymenty (Klymentii) Sheptytsky.

APA, Harvard, Vancouver, ISO, and other styles

12

Heirman, Ann. "Fifth Century Chinese Nuns: An Exemplary Case." Buddhist Studies Review 27, no. 1 (September 7, 2010): 61–76. http://dx.doi.org/10.1558/bsrv.v27i1.61.

Full text

Abstract:

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 detailed legal issues, including the rule on a dual ordination for nuns. Since the first Buddhist nuns in China were ordained in the presence of monks only, doubt was raised on the validity of the Chinese nuns’ lineage. The discussion came to an end, however, when in ca. 433 a so-called ‘second ordination ceremony’ could be held, now in the presence of a sufficient number of Sinhalese nun witnesses. Today, a similar issue is raised again, since in two of the three active Buddhist ordination traditions, nuns arguably cannot be legally ordained due to the absence of a nuns’ order of that particular tradition to provide a legal quorum of witnesses. In the present-day debates on the possible (re-)introduction of a nuns’ lineage in both these traditions, the historic case of the fifth century Chinese nuns is often referred to. The present article examines firstly in which ways technical issues discussed fifteen centuries ago lingered on among the most prominent Chinese vinaya masters, and secondly how these same issues still fuel and influence present-day discussions.

APA, Harvard, Vancouver, ISO, and other styles

13

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.

Full text

Abstract:

From the vividly autobiographic Life of St Teresa famous images of conventual life in sixteenth-century Spain have been derived; both the dark impression of unreformed monastic existence and the heroic profile of reformed regulars. Before and after that era the social, not to say political prominence of certain figures, friars and nuns, in Spanish life is notorious, from the reigns of the Catholic Monarchs to that of Philip IV and beyond. Modern historical research has indeed highlighted the contribution to political and ecclesiastical development, to early Catholic reform above all, of key members of the regular clergy under the Catholic Monarchs. For monastics, as opposed to mendicants, in post-medieval Spain, the extensive and meticulous researches of Linage Conde have put all Iberian scholars in his debt. The fascinating origins of the essentially Iberian phenomenon of the Jeronymites have recently received new attention from J.R.L. Highfield, but further insights into the true condition of the religious life in the Iberian peninsula of the supposedly Golden Age are perhaps still possible, when unpublished material is consulted in the Roman archives and in those of Spain, such as Madrid, Simancas, Barcelona and Valencia. Considerations of space necessarily limit what can be suggested here, but the development of monastic life in Counter-Reformation Spain is arguably best considered in its extended not just in its stricter sense: for parallels and contrasts, as well as direct influences, were not confined by the normal distinctions between the eremitic and the monastic, the monastic and the mendicant, the old and the new orders, or even the male and female communities. Furthermore the intervention of Spanish royal authority in Portuguese affairs between 1580 and 1640, not least in ecclesiastical and regular life, provides a useful comparative basis for consideration of truly Iberian conditions.

APA, Harvard, Vancouver, ISO, and other styles

14

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 (June 2023): 607–8. http://dx.doi.org/10.1353/cat.2023.a907467.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

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.

Full text

Abstract:

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. Until the 19th century, monasticism had not seen rehabilitation of the churches that emerged in the wake of the Reformation. This did not mean, however, that it was completely forgotten. Due to renewal movements, including radical Pietism, which in the 17th and 18th centuries became popular in Protestant Europe, monastic issues returned. Eminent figures in the history of Christianity were discovered. Their world of faith and personal experience was mediated through community life, based on prayer rules and practices known since the time of the original church. At the same time in France, Germany and England a return to the abandoned ways of implementing Christian life began. The article analyses the inspiring community of Grandchamp to indicate the way tradition in the churches deriving from the Reformation has been discovered and re-read.

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

Abstract:

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. Until the 19th century, monasticism had not seen rehabilitation of the churches that emerged in the wake of the Reformation. This did not mean, however, that it was completely forgotten. Due to renewal movements, including radical Pietism, which in the 17th and 18th centuries became popular in Protestant Europe, monastic issues returned. Eminent figures in the history of Christianity were discovered. Their world of faith and personal experience was mediated through community life, based on prayer rules and practices known since the time of the original church. At the same time in France, Germany and England a return to the abandoned ways of implementing Christian life began. The article analyses the inspiring community of Grandchamp to indicate the way tradition in the churches deriving from the Reformation has been discovered and re-read.

APA, Harvard, Vancouver, ISO, and other styles

17

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.

Full text

Abstract:

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 religious life (humiliati per deum), and an association of clerics living in community at the church of San Pietro Viboldone. Although they initially sought papal approval, those who ‘falsely called themselves Humiliati’ were condemned in 1184 by Lucius III, not because they were guilty of doctrinal error but because they refused to stop preaching without authority or holding private meetings, probably also because of their rejection of oath-taking. In spite of this setback the Humiliati flourished, and by the end of the twelfth century three distinct elements were recognizable: married or single lay men and women living a religious life while remaining in their own homes, male and female monastics living in common under a rule, and clerics living in some sort of canonical communities. In June 1201 these groups were brought back into the Church under the auspices of Innocent III. He gave approval to the three groups or ‘orders’ which recent research has revealed were already distinct before curial intervention, but which were now organized into one framework along Cistercian lines. It was a fortunate decision. Although groups described as ‘Humiliati’ were expelled from Cerea in 1203 and Faenza in 1206, the Order of the Humiliati went on to enjoy spectacular success, becoming a major presence in the religious, economic, and administrative life of northern Italy in the thirteenth century.

APA, Harvard, Vancouver, ISO, and other styles

18

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.

Full text

Abstract:

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 step aimed at taking into account the realities of society. Despite this, the Foundation of the women's monastic organization, which opened the way for women to religious knowledge and spiritual rank, was in its essence a radical social revolution for that time. The emergence of the female monastic community was an example of a fundamentally new view of women and their position in society. With the release of Buddhism outside India female monasticism became widespread in many Asian countries. Later, however, in the countries of South, South-East Asia and Tibet, the Institute of full female monasticism disappeared. In the second half of the twentieth century the attempts to revive the Institute that have led to the emergence of the phenomenon of neonuns. As a result of the spread of Buddhism in the West, it was included in the field of gender studies and feminist discourse. The question of equality between women and men in Buddhism has been actively developed by Western female Buddhists in the feminist discourse, that has formed a statement about the original equality of the sexes in Buddhism. The theme of the status of women in society and their rights has become an important part of the social concept of Western Buddhism. The result was the emergence of the international women's Buddhist Association "Sakyadhita".

APA, Harvard, Vancouver, ISO, and other styles

19

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 (May 2023): 157–59. http://dx.doi.org/10.1017/ihs.2023.13.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Lis-Wielgosz, Izabela. "Perwersyjny wymiar świętości, czyli o jurodiwych i nie tylko..." Studia et Documenta Slavica 9, no. 3 (November 19, 2020): 17–38. http://dx.doi.org/10.25167/setds/2019/3/2.

Full text

Abstract:

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 sanctity should be interpreted in the key of negative theology which is typical of the Eastern (Orthodox) Christianity. Also known as apophatic, this theology assumes the impossibility of a positive knowledge of God, which entails a specific helplessness of reason towards the phenomenon that exceeds all applicable established standards. In the discussed case, the reflection intentionally goes beyond the limits of exemplification of the sainted yurodstvo, since it also covers other types of sanctity, recognized and perpetuated in the Eastern Christian (including Church Slavonic) tradition, and shows the proximity of all projections of the so-called parenetic sanctity along with the relationship between the yurodstvo itself and eremitism and Monasticism. In this wide exemplification range, it seems justified that the incarnated sanctity of the yurodivy, a hermit or a monk, revealing itself in the socio-cultural reality in an unusual, incomprehensible or even perverse way, is an emanation of the numinous mystery which escapes the rational orders. This emanation should be, therefore, regarded as a phenomenon going beyond the boundaries of intellectual cognition, socio-cultural sphere, or a fixed standard.

APA, Harvard, Vancouver, ISO, and other styles

21

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

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 (June 2022): 410. http://dx.doi.org/10.1017/s0009640722001743.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

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.

Full text

Abstract:

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 his doctoral thesis in Wrocław in 1896, so at the time when Sdralek took the chair of Church History. The subject of the Silesian scholar’s dissertation concerned the monastic reform of Theodore the Studite De S. Theodoro Studita reformatore monachorum Basilianorum. Siwiec combined his didactic work as a religious and mathematics teacher in the public middle school in Racibórz with his academic studies on the history of Eastern Orthodox Christianity, especially on monasticism. The results of his research were published both in German and in Polish. His most significant work is a three-volume monograph Das morgenländische Mönchtum (Bd. 1: Das Ascetentum der drei ersten christl. Jahrhunderte und das egyptische Mönchtum im vierten Jahrhundert, Mainz 1904; Bd. 2: Das Mönchtum auf Sinai und in Palästina im 4 Jahrhundert, Mainz 1913; Bd. 3: Das Mönchtum in Syrien und Mesopotamien und das Aszetentum in Persien vierten Jarhundert, Mödling bei Wien 1938) on the history of the beginnings and development of Oriental monasticism in Egypt, Palestine, Syria and Persia, until the 4th century, which up to the present day has been cited in the world Patristic literature. Yet, Siwiec’s academic work still remains little known, especially in the circle of historians of antiquity and Polish patrologists. The equally little known figure of Max Sdralek, another Silesian (coming from Woszczyce) priest and academic, Rector of University of Wrocław, provides a significant context with the research methodology which this eminent scholar initiated, developed and tried to pass down to his pupils, among whom was also Stefan Siwiec. Sdralek strictly demanded that the principle of the priority of Church history over history of religion and psychology should be kept. In his works a description of socio-cultural factors and natural conditions determining the process of development of Christianity enables to see in a much clearer way how God’s plan has unfolded in history. The mutual dependence of Sdralek and Siwiec, the similarities and differences in their ways of studying and understanding Church history still remains an issue worth further exploration.

APA, Harvard, Vancouver, ISO, and other styles

24

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.

Full text

Abstract:

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 communities, based on the experiences of the religious orders in the Netherlands. The process needed to establish fruitful inter- cultural dynamics within communities involve a real kenosis for all the people involved.

APA, Harvard, Vancouver, ISO, and other styles

25

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

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 (March 18, 2024): 21–34. http://dx.doi.org/10.54855/csl.24413.

Full text

Abstract:

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 active silence. Most brothers and sisters spend their time in silence and live a quiet life, although each order has a different spirituality and charism. By remaining silent, it is also a way for monks to feel God's grace and connect with Him more closely. Therefore, silence is essential to monastic life.

APA, Harvard, Vancouver, ISO, and other styles

30

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Crossnoe, Marshall, and James G. Clark. "The Religious Orders in Pre-Reformation England." Sixteenth Century Journal 35, no. 2 (July 1, 2004): 517. http://dx.doi.org/10.2307/20476956.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

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

Full text

Abstract:

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 involve in ongoing dialogue with diocesan bishops about how the recommendations of the Nolan Report might best be implemented At the same time, concerns have been raised about whether some of the measures being implemented compromise important principles of privacy and confidentiality. This discussion looks at this from the particular viewpoint of a nun1 who does not work with children or vulnerable adults, and explores whether she is required to undergo checks by the Criminal Records Bureau simply by virtue of being a nun.

APA, Harvard, Vancouver, ISO, and other styles

35

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

GEFFERT, BRYN. "Anglican Orders and Orthodox Politics." Journal of Ecclesiastical History 57, no. 2 (March 30, 2006): 270–300. http://dx.doi.org/10.1017/s0022046905006251.

Full text

Abstract:

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 the Church of England enters into discussions with a more uniformly dogmatic confession such as Orthodoxy.

APA, Harvard, Vancouver, ISO, and other styles

37

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

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 (June 1, 2012): 628–45. http://dx.doi.org/10.2174/156720512801322573.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Wirtz, Peter. "Governance of old religious orders: Benedictines and Dominicans." Journal of Management History 23, no. 3 (June 12, 2017): 259–77. http://dx.doi.org/10.1108/jmh-02-2017-0007.

Full text

Abstract:

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 religious governance in the management field. Findings The authors’ review of research specifically devoted to the corporate governance of Benedictines and Dominicans illustrates the relevance of a hermeneutic grid derived from contemporary management research to better understand the historical dynamics of monastic governance and its relation to sustainability. Originality/value To the best of the authors’ knowledge, this is the first attempt to establish a hermeneutic grid for the systematic and comparative study of the dynamics of governance systems in old religions organisations and their impact on organisational performance and sustainability.

APA, Harvard, Vancouver, ISO, and other styles

40

Seale, Yvonne. "Fictive orders and feminine religious identities, 1200–1600." Women's History Review 27, no. 6 (June 18, 2018): 1024–25. http://dx.doi.org/10.1080/09612025.2018.1489591.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Ehrmann, Thomas, Katja Rost, and Emil Inauen. "Location of Decision Rights in Catholic Religious Orders." Managerial and Decision Economics 34, no. 1 (November 8, 2012): 29–39. http://dx.doi.org/10.1002/mde.2571.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

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

Full text

Abstract:

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 collaborations are leading to next-generation successes. Additionally, the article focuses on the historical role of “sister archivists” and the culture of record keeping and historical documentation within female religious communities, such as the Maryknoll Sisters and the Poor Handmaids of Jesus Christ.

APA, Harvard, Vancouver, ISO, and other styles

44

Krawczyk, Piotr. "Diversity of Monastic Life in the Historical Perspective." Kościół i Prawo 12, no. 2 (December 19, 2023): 187–200. http://dx.doi.org/10.18290/kip2023.29.

Full text

Abstract:

In the history of the Catholic Church, various ways of implementing the consecrated life and its specific type in religious life have been revealed. To this day, there are monastic orders, cloistered orders, canons regular, hospitaller orders, mendicant orders, and congregations performing works of mercy. The author briefly presents the history of the evolution of these orders, from antiquity to the present day. The article shows how they have changed throughout history and how they undertake contemporary tasks in a new way. The nature of religious life is still the same, but, depending on the circumstances, it constantly takes new forms to implement the ideal of imitating Christ by pursuing the evangelical counsels in the present times.

APA, Harvard, Vancouver, ISO, and other styles

45

Kreider, Alan. "Military Service in the Church Orders." Journal of Religious Ethics 31, no. 3 (December 2003): 415–42. http://dx.doi.org/10.1111/1467-9795.00146.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Shearer, Heather. "“Verbal Orders Don’t Go—Write It!”." Nova Religio 22, no. 2 (November 1, 2018): 65–92. http://dx.doi.org/10.1525/nr.2018.22.2.65.

Full text

Abstract:

Peoples Temple achieved impressive objectives as an organization, the most impressive of which was establishing and maintaining an agricultural community—the Promised Land—in the remote jungle of Guyana. An activity theory analysis of work oriented to the Promised Land reveals that texts—everyday genres such as forms and lists—were important tools used by the group to achieve this objective. A study of these textual tools helps us to understand how Peoples Temple was able to meet its collective organizational goals and how individual members achieved personal transformations within the organization. Examining the group’s textual practices adds depth to existing studies of Temple history by showcasing the efficacy of organizational labor that members themselves might have taken for granted. In addition, this methodological approach provides a view of Peoples Temple work unencumbered by the social problems paradigm, offering instead an approach that is compatible with a social possibilities paradigm.

APA, Harvard, Vancouver, ISO, and other styles

47

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

Full text

Abstract:

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 orders may not open a house in any diocese without the explicit permission of the bishop. Nor, in future, would it be possible for a religious congregation to convert existing institutions to other use without the consent of the episcopal authorities. The ruling of the document was an adjudication affecting all religious orders, and demanded complete obedience to all its details. The only religious order mentioned by name was the Society of Jesus. It, too, was to be subject to this ordinance in spite of its claims to be exempt from such interference in the running of its affairs.

APA, Harvard, Vancouver, ISO, and other styles

48

Schneider, Christian. "The Validity of Anglican Orders." Heythrop Journal 60, no. 2 (November 28, 2018): 157–69. http://dx.doi.org/10.1111/heyj.13115.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Clark, Stephen R. L. "World Religions and World Orders." Religious Studies 26, no. 1 (March 1990): 43–57. http://dx.doi.org/10.1017/s0034412500020199.

Full text

Abstract:

There are good reasons for being suspicious of the very concept of ‘a religion’, let alone a ‘world religion’. It may be useful for a hospital administrator to know a patient's ‘religion’ – as Protestant or Church of England or Catholic or Buddhist – but such labels clearly do little more than identify the most suitable chaplain, and connote groupings in the vast and confusing region of ‘religious thought and practice’ that are of very different ranks. By any rational, genealogical taxonomy ‘Protestant’, ‘Anglican’, ‘Catholic’ connote species, genera or families within Christianity, which is in turn a taxon within the multivariant tradition traced back to Abraham. ‘Buddhism’ includes as many variants as would ‘Abrahamism’. Most Abrahamists, traditionally, have been theists, but it is difficult not to suspect that Marxist socialism is an atypical (and probably non-viable) variant which has inherited a linear view of time, a contest between the chosen agents of justice and the doomed powers-that-be, and the prospect of a future in which ‘there shall be no more sea’.

APA, Harvard, Vancouver, ISO, and other styles

50

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!