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Bibliografias temáticas / Monastic and religous life

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Literatura científica selecionada sobre o tema "Monastic and religous life"

Autor: Grafiati

Publicado: 29 de julho de 2024

Última modificação: 31 de julho de 2025

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Artigos de revistas sobre o assunto "Monastic and religous life"

1

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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Sharipov, Alisher Sh. "Holy scriptures of Cao Dai: themes, sctructure, ideologies." Russian Journal of Vietnamese Studies 7, no. 2 S (2023): 58–73. http://dx.doi.org/10.54631/vs.2023.72-473405.

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This article aims to introduce some basic caodaist texts, which as caodaists believe have been dictated by the spirits directly to the mediums of Cao Dai clergy and were published within first years of this new religion's operations in Tay Ninh. The texts describe core principles of caodaism, provide instructions for creating religous communes, reflections on mundane and monastic life, and various lessons on theory and practice of caodaism. For each book there is an outline of its structure and content, followed by one or few examples of texts in authors translation with socio-cultural comment

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3

Hanson, Jeffrey. "Thomas Aquinas and the Qualification of Monastic Labor." Religions 15, no. 3 (2024): 366. http://dx.doi.org/10.3390/rel15030366.

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Early monastic communities in Egypt were veritable laboratories for the practice of Christian virtue; perhaps surprisingly, they were also large-scale coordinated communities of labor. That manual labor should have been part of anchoritic life is not obvious; given that hermits were leaving the cities and the usual occupations of life in the world, there might be a question as to why they would seemingly return to such occupations having sought the purity of living alone in the desert. Combining Platonic thought with radical Christianity, the monks found a way to make the maximally spiritual l

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Binns, John. "Monasticism—Then and Now." Religions 12, no. 7 (2021): 510. http://dx.doi.org/10.3390/rel12070510.

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The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being fo

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Susuz Aygül, Merve. "The Lay Religiosity in Medieval Sōtō Zen Buddhism." GLOBAL PERSPECTIVES ON JAPAN, no. 8 (March 31, 2025): 34–60. https://doi.org/10.62231/gp8.160001a02.

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In the medieval Sōtō school, with Keizan Jōkin (1268-1325), a policy of popularization was adopted. With this policy, by moving away from the meditation-based monastic life of the school’s founder, Dōgen, the religious lives of both monks and lay people underwent an important transformation. The laity, whose basic religious activities were considered to consist of the material support of the monastery and monks in tradition, additionally had the opportunity to engage in new activities for their own salvation. This study deals with lay religiosity in the Medieval Sōtō Zen school, and claims tha

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Miller, David. "Modernity in Hindu Monasticism: • Swami Vivekananda and the Ramakrishna Movement." Journal of Asian and African Studies 34, no. 1 (1999): 111–26. http://dx.doi.org/10.1163/156852199x00202.

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This paper attempts first to define "modernity" within a Hindu context, using Religion in Modem India (Robert D. Baird, ed.) and Modem Religious Movements in India (J.N. Farquhar) as points of departure. Many of the Hindu thinkers studied by both the Baird and the Farquhar texts were either monastic or ascetic leaders, and of the four Hindu modem movements described in the Baird edition, three were monastic centered movements. Thus, "modem" in the Hindu context is closely interrelated with a monastic or an ascetic way of life and with monastic movements as institutions of socio-religious chang

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Airijoki, Moa. "Christian Monastic Life in Early Islam." Journal of Medieval Religious Cultures 49, no. 1 (2023): 125–27. http://dx.doi.org/10.5325/jmedirelicult.49.1.0125.

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Mecham, June. "Cooperative Piety among Monastic and Secular Women in Late Medieval Germany." Church History and Religious Culture 88, no. 4 (2008): 581–611. http://dx.doi.org/10.1163/187124108x426754.

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AbstractScholarship has demonstrated that religious life for women was more fluid, more tied to the secular world and to gender ideologies, than strict categorizations of monastic versus lay, regular versus extraregular, visual versus intellectual allows. This article argues for the conceptualization and study of female monasticism, and female spirituality in general, as part of a broad continuum—as part of a shared culture of devotional practices—accepted and embraced (to a greater or lesser extent) by both men and women, secular and lay. More specifically, it explores the interaction between

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Jonveaux, Isabelle. "Ascetism: an endangered value? Mutations of ascetism in contemporary monasticism." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 186–96. http://dx.doi.org/10.30674/scripta.67386.

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This article seeks to understand the shifts which are affecting monastic asceticism in modern society. Is monastic asceticism really changing and in which terms? Why has the place of the body in religious virtuosity changed? As religious virtuosity is based on ascetic practices, we cannot consider that monastic life nowadays has totally eschewed asceticism. So we have to understand the new sense given to this traditional religious practice. It seems that both asceticism and the place of the body in monastic life are changing. Rather than a decline of asceticism, it is more accurate to say that

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Gärtner, Claudia. "The Monastic Cell as Utopian Niche: The Contribution of Religious Niches to Socio-Ecological Transformation." Utopian Studies 35, no. 1 (2024): 67–82. http://dx.doi.org/10.5325/utopianstudies.35.1.0067.

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ABSTRACT This article explores the extent to which Christian traditions, especially the monastic way of life, possess a transformative potential toward a socio-ecological society. Christian ideas are not unbroken utopias, but they possess an eschatological proviso based on God’s otherness. Neither is monastic life a prefiguration of the Kingdom of God, nor do Christians or the Church prefigure a heavenly society, but Christian action and religious communities can be regarded as forms of refigurative practice, which can fail again and again without losing hope. This article describes the relati

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Teses / dissertações sobre o assunto "Monastic and religous life"

1

Heale, Nicholas. "Religious and intellectual interests at St Edmunds Abbey at Bury and the nature of English Benedictinism, c1350-1450." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241338.

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2

Cahill, Helen E. "Sacramentality and religious life." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Bistis, Nathan Allen. "A shared life exploring a new monasticism /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0311.

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Irvine, Richard Denis Gerard. "Religious life in an English Benedictine monastery." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609542.

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5

Goswell, M. "Motivational factors in the life of a religious community and related changes in the experience of self." Thesis, University of Bath, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384125.

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Buglione, Stanley L. "The importance of spiritual apprenticeship in early Christian monasticism living relationship versus written rule /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Rudge, Lindsay. "Texts and contexts : women's dedicated life from Caesarius to Benedict." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/312.

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Courville, John Douglas. "An analysis of canon 667, [par.] 3 and a canonical analysis of Venite seorsum." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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9

Bauer, Nancy. "A special family in Christ the canonical requirement of common life for members of religious institutes and societies of apostolic life /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Evan, Peter Daniel. "The necrology of Ælfwine's prayerbook and late Anglo-Saxon monastic culture." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609752.

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Livros sobre o assunto "Monastic and religous life"

1

Blée, Fabrice. The third desert: The story of monastic interreligious dialogue. Liturgical Press, 2011.

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2

George, Ferzoco, and Muessig Carolyn, eds. Medieval monastic education. Leicester University Press, 2000.

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3

Coe, Sophie D. (Sophie Dobzhansky), 1933-1994, former owner, ed. Il sacro e il profano nella cucina pugliese: L'antica cucina dei Monasteri, dei Seminari e degli stuzzichini dell'amore. Centro Librario, 1989.

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4

Theoleptos. The monastic discourses. Pontifical Institute of Mediaeval Studies, 1992.

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5

Stravinskas, Peter M. J. Essentials of religious life today. Franciscan Marytown Press, 1987.

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6

Carol, Quigley, ed. Turning points in religious life. M. Glazier, 1987.

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7

F, O'Connell Patrick, ed. Monastic observances: Initiation into the monastic tradition 5. Cistercian Publications, 2010.

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8

BOND, JAMES. MONASTIC LANDSCAPES. TEMPUS, 2004.

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9

Barua, Subhra. Monastic life of the early Buddhist nuns. Atisha Memorial Pub. House, 1997.

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10

Faricy, Robert L. The healing of the religious life. Resurrection Press, 1991.

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Capítulos de livros sobre o assunto "Monastic and religous life"

1

Kaartinen, Marjo. "Mortifying Monastic Flesh." In Religious Life and English Culture in the Reformation. Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230598645_7.

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2

Kaartinen, Marjo. "Monastic Obedience and the Religious Houses." In Religious Life and English Culture in the Reformation. Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230598645_4.

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3

Talbot, Alice-Mary. "A Comparison of the Monastic Experience of Byzantine Men and Women*." In Women and Religious Life in Byzantium. Routledge, 2024. http://dx.doi.org/10.4324/9781003556763-15.

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4

Atienza, Christina. "A Comparison of Aquinas's and Dōgen's Views on Religious/Monastic Life." In The Routledge Handbook of Buddhist-Christian Studies. Routledge, 2022. http://dx.doi.org/10.4324/9781003043225-20.

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5

Donghi, Roberto. "«La Basilica di S. Miniato al Monte sta a noi se si vuole». Il ritorno dei monaci olivetani nel 1924." In La Basilica di San Miniato al Monte di Firenze (1018-2018). Firenze University Press, 2021. http://dx.doi.org/10.36253/978-88-5518-295-9.16.

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The paper retraces the negotiations undertaken by the Olivetan monks at the beginning of the 20th century for their return to the ancient abbey of San Miniato al Monte, which they had been forced to abandon in 1552 for the construction of the ramparts to defend the city. Given its location, other religious orders wanted to settle there, such as the Vallombrosans of Santa Trinita and the Cassinesi of the Florentine Abbey, but the Olivetans claimed their rights. So on 11th July 1924 the visiting abbot Benedetto Benedetti signed the deed of delivery to his regular family. The official entrance, d

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Constable, Giles. "The Ceremonies And Symbolism Of Entering Religious Life And Taking The Monastic Habit, From The Fourth To The Twelfth Century." In Culture and Spirituality in Medieval Europe. Routledge, 2024. https://doi.org/10.4324/9781003556992-7.

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Edsall, Mary Agnes. "From ‘Companion to the Novitiate’ to ‘Companion to the Devout Life’: San Marino, Huntington Library, MS HM 744 and Monastic Anthologies of the Twelfth-Century Reform." In Middle English Religious Writing in Practice. Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.lmems.1.101539.

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8

Jonveaux, Isabelle. "Daily life economy." In Contemporary Monastic Economy. Routledge, 2023. http://dx.doi.org/10.4324/9781003208525-6.

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Jonveaux, Isabelle. "Work and prayer in monastic life." In Contemporary Monastic Economy. Routledge, 2023. http://dx.doi.org/10.4324/9781003208525-4.

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Valdez del Álamo, Elizabeth. "The Cloister, Heart of Monastic Life." In Medieval Monastic Studies. Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.mms-eb.5.117263.

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Trabalhos de conferências sobre o assunto "Monastic and religous life"

1

Mosnegutu, Ioan. "Monastic settlements in the Republic of Moldova in recent historiography." In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.34.

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The spiritual revival in the Moldovan SSR in the late 1980s led to the reopening of monastic sities and the formation of new monastic centre. Scientific researchers in the Republic of Moldova have re-dimensioned their historiographical discourse on religious life, including monastic settlements. Archival investigations have been carried out, archaeological excavations have been carried out, and field realities have been studied by sight. We note a diversity of scientific production in the field of monasteries in the Republic of Moldova: articles, studies, monographs, encyclopaedias.

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2

Varguzina, M., and Anna Bugakova. "CLIMATIC AND SPATIAL ORGANIZATION OF RUSSIAN ORTHODOX MONASTERIES." In Adaptation of forestry to climate change: nature-oriented solutions and digitalization. Forestry – 2024. FSBE Institution of Higher Education Voronezh State University of Forestry and Technologies named after G.F. Morozov, 2025. https://doi.org/10.58168/ffys2024_123-129.

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The article examines the climatic and spatial organization of Russian Orthodox monasteries, their adaptation to natural and climatic conditions, as well as the influence of these factors on architectural and spatial planning. Attention is paid to how monasteries were built taking into account the peculiarities of the local climate in order to create comfortable conditions for the life of monks and the implementation of religious practices. The study highlights the role of the natural environment not only in the practical, but also in the spiritual aspect of monastic life, reflecting the monks'

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3

Gavrilkov, Maxim. "Quotations in Maximus the Greek’s “Dispute on the Avowed Monastic Life” Revisited." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.06.

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The paper approaches Maximus the Greek’s polemical work both from the text-critical and functional perspectives. The text-critical case study reveals a new, refi ned and most complete attribution of biblical and patristic quotations and their thematic division. Restructuring quotations so that they form the “Salvation Ladder” demonstrates presence of the main imperative of Christian culture in the text.

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Ubiparipović, Srboljub. "POSLEDOVANjE OMIVANjA NOGU NA VELIKI ČETVRTAK U TIPIKU ARHIEPISKOPA NIKODIMA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.307u.

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Taking into account the fact that the acolouthy of the Footwashing on Maundy Thursday had been formed in Jerusalem, probably during 5th Century, the existence of this rite in Typicon of Nicodemus, Archbishop of Serbia (1316- 1324), is an inspiring subject for liturgiological research. Although this acolouthy is well-known in Greek as Ὁ νιπτὴρ or τὸ νίμμα, we have approached to this topic by theological and teleturgical studying of its origin. The roots of this rite lie in the early centuries of Christianity, with various additions, deletions and variations of the specific acolouthy in use even

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5

Desyatskov, Konstantin S. "Correspondence of the Novgorod Metropolitan Job with Fyodor Polikarpov-Orlov." In Лихудовские чтения — 2022. НовГУ им. Ярослава Мудрого, 2023. http://dx.doi.org/10.34680/978-5-89896-832-8/2023.readings.07.

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e article deals with some aspects of the important part of the wellpreserved collection of the epistolary heritage — the correspondence of the famous church hierarch Metropolitan Job of Novgorod with Fyodor Polikarpov-Orlov, the major ocial of the transition period in Russia at the beginning of the XVIII century. Despite the scarcity of the correspondence, these letters remain a valuable source on various aspects of the spiritual, educational and daily life of the Leichoudis brothers' school, as well as of the translation center in Novgorod. Due to the connection of the authors with the Mosco

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6

Чернова, Л. Н. "CITIZENS AND THE CHURCH IN ENGLAND DURING THE REFORMATION (BASED ON LONDON MATERIAL OF THE XVIth c.)." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2021. http://dx.doi.org/10.55000/mcu.2021.87.13.004.

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В статье рассматривается влияние Реформации на экономическую жизнь и социокультур-ные представления горожан Лондона, выявляются различные конфессиональные предпочтения и неоднозначное отношение купцов и ремесленных мастеров к церковной политике английских мо-нархов, особенно к секуляризации монастырских имуществ. На материале оригинальных источни-ков автор показывает активное участие богатых горожан в покупке бывших монастырских и цер-ковных земель, переориентацию купечества с рынка в Антверпене на рынки Гамбурга и Данцига, заинтересованность предприимчивых горожан в светском образовании, наше

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