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Journal articles on the topic 'Palestinian monasticism'

Author: Grafiati

Published: 24 April 2022

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1

HAY, Kathleen M. "Severus of Antioch: an Inheritor of Palestinian Monasticism." ARAM Periodical 15 (January 1, 2003): 159–71. http://dx.doi.org/10.2143/aram.15.0.504532.

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2

HAY Kathleen. ""Severus of Antioch: an inheritor of Palestinian Monasticism"." ARAM Periodical 15, no. 1 (2005): 159–71. http://dx.doi.org/10.2143/aram.15.1.504532.

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3

Hirschfeld, Yizhar, and Joseph Patrich. "Sabas, Leader of Palestinian Monasticism: A Comparative Study in Eastern Monasticism, Fourth to Seventh Centuries." American Journal of Archaeology 101, no. 2 (1997): 423. http://dx.doi.org/10.2307/506534.

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4

Schatkin, Margaret A. "Sabas, Leader of Palestinian Monasticism: A Comparative Study in Eastern Monasticism, Fourth to Seventh Centuries.Joseph Patrich." Speculum 74, no. 4 (1999): 1105–7. http://dx.doi.org/10.2307/2887024.

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5

Jotischky, Andrew. "St Sabas and the Palestinian Monastic Network under Crusader Rule." Studies in Church History. Subsidia 14 (2012): 9–19. http://dx.doi.org/10.1017/s0143045900003811.

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The monastery founded in the fifth century by St Sabas, in the Kidron Valley a few kilometres south-east of Bethlehem, has been described as ‘the crucible of Byzantine Orthodoxy’. The original cave cell occupied by Sabas himself grew into a monastic community of the laura type, in which monks lived during the week in individual cells practising private prayer and craft work, but met for communal liturgy on Saturdays, Sundays and feast days. The laura, which differed from the coenobium in the greater emphasis placed on individual meditation, prayer and work, was the most distinctive contributio

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6

Thirard, Catherine. "J. Patrich, Sabas, Leader of Palestinian Monasticism: a Comparative Study in Eastern Monasticism, Fourth to Seventh Centuries." Hortus Artium Medievalium 5 (January 1999): 246–47. http://dx.doi.org/10.1484/j.ham.2.305169.

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7

Németh, György. "Szent Hilarion és a kocsiverseny." Vallástudományi Szemle 16, no. 1 (2020): 51–58. http://dx.doi.org/10.55193/rs.2020.1.51.

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The conversion from Paganism to Christianity was a slow process. Pagan magic was palpable reality for Christians, and they indeed took the field against it, as it is confirmed by the biography of Saint Hilarion. Hilarion (291–371) was a hermit and the founder of Palestinian monasticism. His biography was written by St. Hieronymus around 390 in Betlehem. Hilarion exorcised demons and healed the sick.

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8

HORN, Cornelia B. "Peter the Iberian and Palestinian Anti-Chalcedonian Monasticism in Fifth- and Early Sixth-Century Gaza." ARAM Periodical 15 (January 1, 2003): 109–28. http://dx.doi.org/10.2143/aram.15.0.504529.

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HORN Camelia B. ""Peter the Iberian and Palestinian anti-Chalcedonian monasticism in fifth and early sixth century Gaza"." ARAM Periodical 15, no. 1 (2005): 109–28. http://dx.doi.org/10.2143/aram.15.1.504529.

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10

Bodnaruk, Mariana. "Intersecting Inequalities: The Representation of Religious, Gender, and Sexual Identities in the Life of Pelagia." Review of Ecumenical Studies Sibiu 13, no. 3 (2021): 419–36. http://dx.doi.org/10.2478/ress-2021-0041.

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Abstract Repentant harlots who became trans saints presented Byzantine hagiographers with a challenge. Thought to exhibit a lack of self-control and the excessive sexuality, associated with women, and sex workers in particular, – a subject of great concern for monastic authors – how could members of this stigmatized group achieve the standards of Christian piety, let alone saintly behavior? In portraying its fictional protagonist as an exemplum of masculine virtues in the context of nascent Palestinian monasticism, the anonymous Life of Pelagia highlights the non-binariness of social identitie

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11

Stenger, Jan R. "What does it Mean to Call the Monasteries of Gaza a ‘School’? A Reassessment of Dorotheus’ Intellectual Identity." Vigiliae Christianae 71, no. 1 (2017): 59–84. http://dx.doi.org/10.1163/15700720-12341280.

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This paper investigates the pedagogic theory and practice reflected in the Instructions of Dorotheus of Gaza. Recent scholarship has emphasised the school-like character of Palestinian monasticism in the sixth century, but failed to define in what respects the monks’ activity in the coenobia near Gaza resembled teaching in the ancient schools. Taking the education system of the Neoplatonic schools as a starting point, this article systematically analyses Dorotheus’ conceptualisation of his community, his methods in the formation of the brothers and the role of intellectual activities in the da

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12

Ousterhout, Robert. "Sabaitic monasticism in Palestine - JOSEPH PATRICH, SABAS, LEADER OF PALESTINIAN MONASTICISM. A COMPARATIVE STUDY IN EASTERN MONASTICISM, FOURTH TO SEVENTH CENTURIES (Dumbarton Oaks Studies No. 32, Washington D.C. 1995). Pp. 420, 80 ills. ISBN 0-88402-221-8. $50." Journal of Roman Archaeology 10 (1997): 587–88. http://dx.doi.org/10.1017/s1047759400015403.

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13

Kudlasevich, Priest Ioann. "Archimandrite Leonid’s (Kavelin) contribution to biblical archaeology." Issues of Theology 3, no. 3 (2021): 333–50. http://dx.doi.org/10.21638/spbu28.2021.304.

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Among Russian researchers of Palestine, there is the name of Archimandrite Leonid (Kavelin) (1822–1891) who was a prominent church figure of the second half of the 20th century and was mainly known for his guide to the Holy Land. How ever, other aspects of his scientific research in Palestine have not been revealed or examined yet. Moreover, his major archaeological discovery has gone completely unnoticed both in foreign and national science. The article deals with the main areas of Father Leonid’s research, which is thematically related to the Holy Land. One of these areas for him was always

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14

Panchenko, Konstantin. "“Dark age” of palestinian monasticism: decline and revival of near eastern monasteries at the turn of mamluk and ottoman epochs." St.Tikhons' University Review. Series III. Philology 57 (December 31, 2018): 59–88. http://dx.doi.org/10.15382/sturiii201857.59-88.

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15

Копыл, Екатерина. "Theology of Holy Places in the Writings of Palestinian Hagiographers of the VI-VII Centuries: Themes, Origins and Tradition. Part I." Theological Herald, no. 2(37) (June 15, 2020): 293–323. http://dx.doi.org/10.31802/2500-1450-2020-37-2-293-323.

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В статье исследуется богословская мысль о святых местах Палестины, представленная в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. Ввиду того, что взгляды на святые места в палестинской агиографии не являют собой целостной богословской системы, исследование носит описательный характер. В качестве метода применяется принцип подбора репрезентативных отрывков о святых местах, на материале которых в свете патристи

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16

Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.

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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стре

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17

Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.

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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стре

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18

Ohme, Heinz. "Der lange Widerstand gegen eine offizielle Heiligenverehrung des Maximos Homologetes († 662) im byzantinischen Reich." Byzantinische Zeitschrift 109, no. 1 (2016). http://dx.doi.org/10.1515/bz-2016-0008.

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AbstractThis article addresses the question as to why Maximus the Confessor was first recognized as an official martyr and saint in the imperial Byzantine Church only in the tenth century, although his theology had been accepted by the Sixth Ecumenical Council and his followers began to practice and propagate his cult shortly after his death in 662. The argument begins with a brief description of Maximus’ early veneration and then examines the Sixth Ecumenical Council’s failure to rehabilitate him by detailing the reasons why this was impossible in 681 and also thereafter. Clearly, in the seve

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