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1
Binns, John. „Monasticism—Then and Now“. Religions 12, Nr. 7 (08.07.2021): 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 formed by and belonging to the same tradition, and showing how it can adapt to specific social and ecclesiastical conditions. In the modern world, this monastic way of life continues to bring renewal to the church in the ‘new monasticism’ which adapts traditional monastic practices to contemporary life. New monastic communities engage in evangelism, serve and identify with the marginalised, offer hospitality, and commit themselves to follow rules of life and prayer. Their radical forms of discipleship and obedience to the gospel place them clearly within the continuing monastic tradition.
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Sitorus, Bernat. „MEMBIARA / BIARAWATI : DALAM PANDANGAN AGAMA KRISTEN“. Majalah Ilmiah METHODA 12, Nr. 3 (31.12.2022): 300–307. http://dx.doi.org/10.46880/methoda.vol12no3.pp300-307.
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In the Roman Catholic Church, the terms monastic and nun are familiar. Because indeed when talking about nuns Asti is related to the Catholic Church. But in the general public, many do not understand or even know about religious life. Monasticism is a long process that a person goes through to produce qualified monks and nuns. The number of community members who do not understand and understand about religious life encourages the author to write about religious life. This paper will explain the meaning of monasticism. It will also look at the stages that a person goes through to become a nun. The author will also explain the vows that nuns will go through and have. This paper will also present the view and basis of the Bible towards someone who becomes a monk and nun. It will also look at the stages that a person goes through to become a nun. The author will also explain the vows that nuns will go through and have. This paper will also present the view and basis of the Bible towards someone who becomes a monk and nun. It will also present the history of the emergence and establishment of monasteries and the pioneers of monasticism. The author will also present the Church's view on religious life.
3
Bayer O. Cist., John. „Living toto corde: Monastic Vows and the Knowledge of God“. Religions 10, Nr. 7 (11.07.2019): 424. http://dx.doi.org/10.3390/rel10070424.
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Monastic vows have been a source of religious controversy at least since the Reformation. Today, new monastic movements recover many elements of the tradition (e.g., community life and prayer, material solidarity and poverty), but vows—understood as a lifelong or binding commitment to obedience, stability and conversion to the monastic way of life—do not appear to capture much enthusiasm. Even the Benedictine tradition in the Catholic Church appears, at least in certain regions, to struggle to attract young men and women to give themselves away through vows. In this context, I ask whether vows should belong to the “future of Christian monasticisms”. I will look at Anselm of Canterbury for inspiration regarding their meaning. For him, monastic vows enact the “total” gift of self or the “total” belonging to God. I will suggest, following Anselm, that such vows enable an existential commitment that is in a unique way morally and intellectually enlivening, and that such vows should remain an element in any future monasticism wanting to stand in continuity with the “Christian monasticism” of the past. During my conclusion, I acknowledge that our imagination regarding the concrete forms the total gift could take may develop.
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Palmisano, Stefania, und Marcin Jewdokimow. „New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?“ Religions 10, Nr. 7 (28.06.2019): 411. http://dx.doi.org/10.3390/rel10070411.
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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.
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Gould, Graham. „Pachomios of Tabennesi and the Foundation of an Independent Monastic Community“. Studies in Church History 23 (1986): 15–24. http://dx.doi.org/10.1017/s0424208400010512.
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The earliest Christian monasticism falls within the definition of voluntary religious societies since it was not the product of institutional reform in the Church directed by bishops or councils. The founders of fourth-century Egyptian monasticism undertook their task voluntarily and without episcopal constraint. As the founders of voluntary and at first unofficial associations, they deserve our attention. I shall examine some aspects of the sources for the life of one, Pachomios of Tabennesi (c.292–346).
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Schedneck, Brooke. „Western Buddhist Perceptions of Monasticism“. Buddhist Studies Review 26, Nr. 2 (05.10.2009): 229–46. http://dx.doi.org/10.1558/bsrv.v26i2.229.
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This paper explores the contemporary encounter between Western cultures and the Buddhist tradition of monasticism. I have investigated attitudes towards this institution in the forms of contemporary Buddhist memoirs, blog websites, interviews, and dharma talks. This article argues that the institution in general is not ideal for some Western Buddhists— it is seen by some as too restricting or anti-modern. Others find value in monasticism; they are aware of those who critique the institution, and offer instead a model that removes anti-modern elements that they see as problematic. As an extension of these attitudes, this article also draws on the issue of female monasticism. Western Buddhists argue that all women should have the choice to be ordained because this shows that Buddhism is modern. I conclude that Western Buddhists are interested in creating a modern, universal tradition, and this can be seen by analyzing conceptions about monastic life.
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Howard, Evan B. „The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism“. Religions 10, Nr. 9 (21.08.2019): 491. http://dx.doi.org/10.3390/rel10090491.
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Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.
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Keenan, William J. F. „Twenty-First-Century Monasticism and Religious Life: Just Another New Millennium“. Religion 32, Nr. 1 (Januar 2002): 13–26. http://dx.doi.org/10.1006/reli.2002.0395.
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Jonveaux, Isabelle. „Ascetism: an endangered value? Mutations of ascetism in contemporary monasticism“. Scripta Instituti Donneriani Aboensis 23 (01.01.2011): 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 its meaning is being redefined and it becomes more intellectual than physical. At the same time, the body acquires a new position: from mortification to self-fulfilment, it becomes a new ally—and no longer an enemy—of monastic life. So, is asceticism an endangered value? Yes, in the sense that it is no longer a religious value, as was proved by monks who said they are not ascetics, or the nun who said that her community lives a ‘non-ascetic asceticism’. However this does not mean that it has disappeared. The practice of asceticism is necessary to religious virtuosity, but the way to practise it and to define it has been changing, and this is contingent on other evolutions of the religious system and of society. The new kind of asceticism which monks are living nowadays is mainly intellectual asceticism.
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Palmisano, Stefania. „Asceticism in Modern Times“. Fieldwork in Religion 9, Nr. 2 (03.08.2015): 202–23. http://dx.doi.org/10.1558/firn.v4.i1.16445.
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In this paper I examine how ascetic practices – consubstantial with monastic life of every kind and in every age – have been reinterpreted in the context of New Monasticism, a phenomenon which emerged at the end of the 1970s at the heart of contemporary Catholic monasticism. Starting from empirical research carried out in the most important Italian neo-monastic community, I aim to show how, in its efforts to respond to accusations of “being out of date” and “trivial” which have been levelled at contemporary monasticism, this community has become the interpreter of a process of “invention of monastic tradition” which restores a particular reinterpretation of the grammar of monastic asceticism. An analysis of these changes allows us to throw light on a transformed religious universe in which if, on one hand, traditional concepts of Catholic doctrine have been emptied of their original meanings, on the other they are taking on new ones, sometimes far from, or out of tune with, orthodox guidelines.
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Stöber, Karen. „Monasticism in the British Isles: A Comparative Overview“. Religions 12, Nr. 9 (15.09.2021): 767. http://dx.doi.org/10.3390/rel12090767.
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The medieval British Isles were marked by a lively monastic presence throughout the entire period. Groups of monks, nuns, regular canons and canonesses, and friars established communities even in the furthermost reaches of the territory, and by doing so they came to play an important part in the life, culture, economy, and politics of the region. This paper will provide an overview of the arrival and spread of the different religious orders in England, Ireland, Wales, and Scotland, and by doing so, it will provide some comparative study of the different parts of the British Isles and examine how and when the spread and settlement of the various religious groups manifested itself across the islands, and what their impact was upon their localities and the society around them.
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Clark, James G. „The Making of Nordic Monasticism, c. 1076–c. 1350“. Religions 12, Nr. 8 (28.07.2021): 581. http://dx.doi.org/10.3390/rel12080581.
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The introduction of regular religious life in the Nordic region is less well-documented than in the neighbouring kingdoms of northern Europe. In the absence of well-preserved manuscript and material remains, unfounded and sometimes distorting suppositions have been made about the timeline of monastic settlement and the character of the conventual life it brought. Recent archival and archaeological research can offer fresh insights into these questions. The arrival of authentic regular life may have been as early as the second quarter of the eleventh century in Denmark and Iceland, but there was no secure or stable community in any part of Scandinavia until the turn of the next century. A settled monastic network arose from a compact between the leadership of the secular church and the ruling elite, a partnership motivated as much by the shared pursuit of political, social and economic power as by any personal piety. Yet, the force of this patronal programme did not inhibit the development of monastic cultures reflected in books, original writings, church and conventual buildings, which bear comparison with the European mainstream.
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Miller, David. „Modernity in Hindu Monasticism: • Swami Vivekananda and the Ramakrishna Movement“. Journal of Asian and African Studies 34, Nr. 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 change. Indeed, Agehananda Bharati, in his insightful article entitled, "The Hindu Renaissance and its Apologetic Patterns" (1970), identifies Swami Vivekananda, who is a key figure in the Baird and Farquhar texts, as an ideal model of a scientific, modem man, who, nevertheless is a monastic. Bharati concludes that "Modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly." The remainder of the paper provides an analysis of Swami Vivekananda's definition of modernity, which he first formulated in 1893 at the World's Parliament of Religions. The paper concludes with notes on the monastic institution, the Ramakrishna Math and Mission, that Vivekananda founded in order to carry out his vision of Hindu modernity.
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Klymov, Valeriy. „Ukrainian Orthodox Monasteries as a Factor in National History“. Ukrainian Religious Studies, Nr. 20 (30.10.2001): 73–81. http://dx.doi.org/10.32420/2001.20.1184.
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In its nearly 1000-year history, the Ukrainian monastery as a specific religious institution, aimed at realizing the idea of a perfect Christian life through self-isolated forms of organization of life, experienced a rather complicated evolution. In Ukraine, this complexity has not always been dictated by the inherent development of monasticism itself (the monk in translation from Greek - solitary) or the peculiarities of the forms of organization of monastic life (anachormatism, slander, laurels, kinovies), and to a large extent determined by external non-monastic and extra-church factors.
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Razzaq, Tayyaba. „AN ANALYTICAL COMPARISON OF MONASTICISM IN SEMITIC RELIGION“. Advances in Social Sciences Research Journal 8, Nr. 10 (18.10.2021): 79–89. http://dx.doi.org/10.14738/assrj.810.10943.
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Monasticism is voluntary sustain and systemic program of self discipline and self denial in which immediate sensual gratifications are renounced in order to attain some valued spiritual or mental state. Monasticism demands to get away from normal sentiment & human emotions particularly to attain spirituality. Purposes of monasticism are to find out the pure inner self, raise above all flaws & human deficiency, spiritual excellence, liberation, and deliverance. The research paper is an approach to show the comparison between the monastic worlds as revealed through the texts of Semitic religious communities. The comparison of monastic text has the potential to yield a large amount of informative facts. In the areas of asceticism, spirituality, and the balance between sacred and routine life, analogies are numerous and propose many avenues of further comparison still waiting to be explored.
The research paper is an approach to show the comparison & in- depth analysis of the Babylonian Talmud, Bible and Quran that find literary analogues in the monastic texts, strategies’, historical examples and suggestions. These examples open the door for a reconsideration of the nature of the relationship between Jews and Christians in the ancient world. This article aimed to highlight the main features of ancient monasticism and to share information in Semitic religion regarding hermit, ascetic and monk. Likewise, this paper also focuses on several processes of changes and transformation of monasticism from a negative view to the enlightenment of identity which lead to the development of a normal and stable society.
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Scott, Amanda L. „Seroras and Local Religious Life in the Basque Country and Navarre, 1550–1769“. Church History 85, Nr. 1 (29.02.2016): 40–64. http://dx.doi.org/10.1017/s0009640715001341.
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In the early modern period, Basque women who could not or did not want to follow the traditional paths of monasticism or secular marriage had a third option. They could become seroras, or celibate laywomen licensed by the diocese and entrusted with caring for a shrine or parish church. Seroras enjoyed significant social prestige and their work was competitively remunerated by the local community; yet despite their central place in the local religious life of the early modern Basque Country and Navarre, the seroras have attracted almost no historical study. The purpose of this article is twofold: first, it summarizes the social and spiritual context that allowed for women to experiment with the more unorthodox religious vocations like that of the seroras; and secondly, it draws from extensive primary documentation concerning the seroras in order to outline the main features of the vocation, by extension differentiating them from better-known categories of the semi-religious life such as the beguines, Castilian beatas, or Italian tertiaries.
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Mecham, June. „Cooperative Piety among Monastic and Secular Women in Late Medieval Germany“. Church History and Religious Culture 88, Nr. 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 secular and professed women in support of monastic life, monastic devotion, and more broadly, medieval religious culture. Religious and lay women collaborated and cooperated to support specific religious communities and particular devotional practices, like the nuns' performance of the liturgy or their duty to remember patrons as part of the monastic memoria. Such collaboration and cooperation, however, has often escaped the notice of historians.
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Leonard, Bill J. „Book Review: Medieval Monasticism: Forms of Religious Life in Western Europe in the Middle Ages“. Review & Expositor 84, Nr. 1 (Februar 1987): 139–40. http://dx.doi.org/10.1177/003463738708400133.
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Nadtoka, Gennadiy. „Orthodox monasteries in Ukraine from 1900-1917“. Ukrainian Religious Studies, Nr. 8 (22.12.1998): 22–28. http://dx.doi.org/10.32420/1998.8.173.
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In the early twentieth century, monasteries remained an integral part of the Orthodox world in Ukraine. Being in the womb of the all-Russian church system, monasticism constantly felt the effect of organizational, political and spiritual unifying tendencies. At the same time, the external isolation of the monasteries from secular and even purely church life, and its own sources of replenishment of the monastic layer contributed to preserving the specificity of the further development of the monastic form of religious tradition in Ukraine.
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Bodnaruk, Mariana. „Intersecting Inequalities: The Representation of Religious, Gender, and Sexual Identities in the Life of Pelagia“. Review of Ecumenical Studies Sibiu 13, Nr. 3 (01.12.2021): 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 identities in early Byzantium, unsettling fixed gender categorization. Conceiving of a trans figure of an ascetic subverting conventional binaries, the Life creates a model for incorporating non-conforming masculinities of Byzantine society within the normative hagiographic genre.
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Luongo, Francis Thomas. „Catherine of Siena's Advice to Religious Women“. Specula: Revista de Humanidades y Espiritualidad, Nr. 3 (14.05.2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.
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This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to penitents or mantellate and letters to abbesses and nuns in monasteries. While Catherine’s letters to penitents and other women living in the world focus on the challenges of living without a formal religious rule, her letters to nuns focus on the importance of their maintaining claustration, following their rule and on the dangers of wealth—a recognition of the generally higher social and economic standing of monastic women. Catherine seems also to identify certain kinds of prayer with monastic life. It is important to remember that Catherine herself founded a monastery, and while it remains unclear what precisely her intentions were for this community, it is another sign of Catherine’s interest in and commitment to cloistered religiosity. The essay concludes by arguing for a more nuanced understanding of what it might have meant for Catherine to be a model for specific forms of religious life.
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Gransden, Antonia. „Traditionalism and Continuity during the Last Century of Anglo-Saxon Monasticism“. Journal of Ecclesiastical History 40, Nr. 2 (April 1989): 159–207. http://dx.doi.org/10.1017/s0022046900042834.
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Those writing at the time, and subsequent historians, have tended to exaggerate the importance of the tenth-century monastic revival and of the reform movement which followed the Norman Conquest. During each period contemporary writers glorified the achievements of the reformation, of which they themselves were products, and belittled or even denigrated the religious life of the preceding era. This was partly because the hallmark of both reformations was the strict enforcement of the Rule of Benedict; the ideal of strict Benedictinism appealed to those writing during the reformations, since they themselves were strict Benedictines, and it has appealed to some historians in our own day. One result has been a tendency to emphasise the influence of continental models so much that it overshadows the importance of the Anglo-Saxon tradition. David Knowles makes continental influence on the tenth-century revival the theme of chapter 1 of hisThe Monastic Order in England.
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Martin, Therese. „Fiona J. Griffiths, Nuns’ Priests’ Tales: Men and Salvation in Medieval Women’s Monastic Life. The Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 2018, pp. 360, 29 illus.“ Mediaevistik 32, Nr. 1 (01.01.2020): 286–88. http://dx.doi.org/10.3726/med.2019.01.30.
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The year 2018 saw the publication of two important monographs, each with groundbreaking scholarship on complementary aspects of monasticism; together they offer a clear path forward for Medieval Studies as a whole. While Fiona Griffiths’s Nuns’ Priests’ Tales and Steven Vanderputten’s Dark Age Nunneries approach the essentially interrelated natures of men’s and women’s medieval monasticism from different perspectives, it is by reading them in concert that one becomes aware of the paradigm shift they signal. In a welcome change from a traditional consideration of so-called “double” monasteries as neither fish nor fowl, Griffiths and Vanderputten offer a feast of evidence for the multiple levels of interactions between the genders—including priests and nuns, students and teachers, patrons, family members, and rulers, as well as the conventionally understood mixed religious communities of monks and nuns—at majority female monasteries in Western Christendom from the early through central Middle Ages. Vanderputten starts at the beginning of the ninth century and carries his investigation forward to the mid-eleventh, at which point Griffiths launches her study, moving the matter on from the late eleventh century into the early thirteenth.
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Demczuk, Mirosław. „Prawosławne ośrodki życia monastycznego na Ziemi Drohiczyńskiej“. Elpis 24 (2022): 97–102. http://dx.doi.org/10.15290/elpis.2022.24.14.
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The religious past of the Polish Autocephalous Orthodox Church is very rich. Monasticism is an indispensable element of the tradition and life of the Orthodox Church. One of the conditions to have autocephaly in the Orthodox Church is having monasteries. Therefore, none of the Orthodox churches can be independent and fully formed without a steady state. Monasteries are the spiritual school for bishops. In this article was presented the genesis of the monastic life in the Drohiczyn Region. There was briefly discussed the meaning of monastic life in Orthodoxy. Also attention was focused on the development of the Orthodox Church in Drohiczyn. There was presented the history of the creation of the Monastery of the Transfiguration of the Lord, the Monastery of St. Spirit in Drohiczyn and the Monastery in Wirów.
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Laferrière, Anik. „The Doubting Augustine: The Deletion of Monica from Fourteenth-Century Vitae Augustini in the Augustinian Order of Hermits“. Studies in Church History 52 (Juni 2016): 150–63. http://dx.doi.org/10.1017/stc.2015.9.
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This study examines the erasure of Monica in five hagiographies of Augustine written by the Order of Hermits of St Augustine in the fourteenth century. It investigates how the character of Monica functions as a foil to Augustine's religious doubt in his Confessions and why that emphasis was problematic for the Augustinian Hermits. The essay will demonstrate that the presence of Monica was incompatible with the hermits’ desire to showcase Augustine's eremitism as the cornerstone of his religious practice. In order to emphasize Augustine's devotion to the eremitical life, the hermits denied any substantial presence to Monica, who was a problematic reminder both of Augustine's doubt about monasticism and of the hermits’ doubts about the legitimacy of their parentage. This study explores the hermits’ doubt about the role of Monica in Augustine's religious formation, and how that doubt was indicative of their institutionalized way of looking at their faith.
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Doran, John. „Oblation or Obligation? A Canonical Ambiguity“. Studies in Church History 31 (1994): 127–41. http://dx.doi.org/10.1017/s0424208400012833.
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The practice of oblation, the giving of children to a religious community to be brought up and educated, is as old as monasticism itself. Oblation was a means by which parents were able to dispose of unwanted offspring and be fairly confident that they would be cared for by others. However, there were never any clear guidelines laid down by the Church with respect to oblation, and the confusion over the status of an oblate was never to be satisfactorily settled. Even the great effort put into removing ambiguities in canon law in the twelfth and thirteenth centuries failed to clarify the technicalities of oblation. This was because there was no agreement on the nature of oblation from the start.The practice of the Eastern Church with respect to oblation is best summed up by St Basil the Great, in his Regulae Fusius Tractatae. He took oblation for granted, noting that a child was easily moulded to the religious life, and stipulated no minimum age at which a child should be received, but he did insist that those under the care of their parents were to be received before witnesses. More importantly, Basil was anxious that a child oblate should be questioned strictly when he reached the age of sixteen or seventeen as to whether he wished to be professed. He then had to demonstrate perseverance in the religious life and was only to be professed after much pleading. This final profession was irrevocable. Clearly the tradition of the Church was in favour of the oblation of children, but the giving of a child was not considered a definitive act. Certainly with St Basil we can see that the abbot of a community was to have the final say as to whether or not a child oblate should be professed when he came of age. This was very much in the spirit of early monasticism. The abbot was not to be forced to retain unsuitable monks in his monastery.
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Chao, Shin-yi. „Good Career Moves: Life Stories of Daoist Nuns of the Twelfth and Thirteenth Centuries“. NAN NÜ 10, Nr. 1 (2008): 121–51. http://dx.doi.org/10.1163/138768008x273737.
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AbstractDaoist monasticism rose to prominence in China during the late twelfth and the mid-thirteenth centuries amid the turmoil of war and dynastic change. A particular Daoist monastic order emerged, called Quanzhen or 'Complete Perfection', which became popular and spread throughout China. A number of commemorative stone steles from the monasteries of the period have been preserved, and serve as the main sources for this article. The steles record the religious activities and experiences of female practitioners, some of whom rose to leading positions, as founders, abbesses, and managers of flourishing monasteries. The funding for these monasteries came from the donations of the lay followers whom they inspired. Within the monastic universe, they trained and ordained the next generation of clerics, and provided ritual services to the lay community as well. Toward the end of their careers, abbesses choose their successors from among their female disciples, and a lineage based on the master-disciple relationship took shape.
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SHARIPOVA, LIUDMYLA. „Of Meat, Men and Property: The Troubled Career of a Convert Nun in Eighteenth-Century Kiev“. Journal of Ecclesiastical History 69, Nr. 2 (05.09.2017): 278–99. http://dx.doi.org/10.1017/s0022046917000768.
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The article is based on the case study of Sr Asklipiodata, a Jewish convert to Christianity, who became a member of the monastic community in one of Kiev's Orthodox convents in the second half of the eighteenth century. It explores the ways in which the non-communal way of life in Eastern Orthodox convents impacted both upon the praxis of monastic existence within the convent walls, and relations with the secular world without. Parallel to this consideration of a lasting centrality of property ownership in Orthodox female monasticism, the article addresses the largely neglected question of Jewish assimilation in the Russian Empire prior to the Partitions of Poland (1772–93), which brought the sizeable Jewish population of the Commonwealth's eastern borderlands into close contact with the Russian state.
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Ryan, Martin. „‘AD Sedem Episcopalem Reddantur’: Bishops, Monks, and Monasteries in the Diocese of Worcester in the Eighth Century“. Studies in Church History 43 (2007): 114–29. http://dx.doi.org/10.1017/s0424208400003144.
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Alas! brother, alas! For almost everywhere in this land the rule of regular life falls away and the secular way of life thrives.Alcuin of York’s famous lament to Abbot. Æthelbald of Wearmouth-Jarrow at the end of the eighth century could serve as a neat summary of the traditional scholarly picture of eighth-century Anglo-Saxon monasticism: a movement in near-terminal decline with falling standards in religious observance and monasteries increasingly coming under secular control. The bishops of Worcester have been seen by many scholars as taking a leading role in the fight-back against this creeping secularization. It was not, however, that they played a key role in the drafting of conciliar legislation or that they produced texts condemning the lax standards of Anglo-Saxon monasticism. Rather, successive bishops of Worcester have been seen, since the eighteenth century at least, as challenging secularization through the property strategies they adopted. In order to challenge lay lordship, secularization and declining monastic standards the bishops of Worcester in the eighth century were, in Brooks’ words, ‘attempting, with mixed success, to persuade lords to bequeath their family monasteries to the see of Worcester’. This allowed the bishops to have greater control over the monasteries in tbeir diocese than existing legislation would otherwise have permitted. The bishops could directly intervene in the affairs of these monasteries and impose their own abbots and staff. As Thacker argues, the bishops of Worcester were attempting to ensure ‘independent proprietary monasteries were brought under their control and put in the charge of priests from the episcopal familia.
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Gazniuk, Lidiia, Irina Soina, Gennadiy Goncharov und Pavel Chervony. „Everyday communications in religious practices“. SHS Web of Conferences 72 (2019): 02002. http://dx.doi.org/10.1051/shsconf/20197202002.
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It has been determined that understanding everyday life as a socially determined sphere of religious life makes it possible to explore the religious practices of the Orthodox believer, on the one hand, as a component of social relationships and a way of incorporating into religious relations, on the other, as a means of objectifying religious experience. Within the framework of various scientific areas, communication is explored as a way to transfer information in interpersonal, group and social interaction. Communication is considered as a way of being of everyday life, a universal form of sociality, reproduced in intersubjective interaction. The everyday relations of Orthodox believers are characterized by common linguistic meanings and processes of interpretation. The identification of religious individuals and communities takes place through communication. Daily life is the basis of the communication of believers, the religious language is the main factor in the nature of everyday life level. The influence on the development of religious relations of the newest means of communication, including Internet forums, providing the opportunity for communion of the laity, clergy, monastics, believers of other faiths and religions is shown.
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Milewski, Ireneusz. „Money in “Historia monachorum in Aegypto”“. Studia Ceranea 11 (30.12.2021): 653–62. http://dx.doi.org/10.18778/2084-140x.11.34.
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The text discusses the accounts of money in Historia monachorum in Aegypto. There are not many of them and, in addition, they are quite succinct. The first illustrates the face of early Byzantine fiscalism, the difficulty of paying taxes, and the resulting sanctions for the insolvent debtor and his family members. The next, equally laconic, shows the nature of the business of a merchant trading his goods from Thebaid to Alexandria. The remaining analyzed information is comprised of isolated and very brief references to the issue of money in other spheres of everyday life. Historia monachorum, an important text for studying the early history of Egyptian monasticism, unfortunately, does not constitute a valuable source of information about money and the history of the economy of early Byzantium.
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Saak, Eric. „Ex vita patrum formatur vita fratrum: The Appropriation of the Desert Fathers in the Augustinian Monasticism of the Later Middle Ages“. Church History and Religious Culture 86, Nr. 1 (2006): 191–228. http://dx.doi.org/10.1163/187124106778787079.
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AbstractThis article traces the role of the desert fathers in the creation of the late medieval Augustinian Myth. It argues that the major problem facing members of the Order of Hermits of Saint Augustine (OESA) was how to appropriate the tradition of the desert fathers and that of Augustine's monasticism for the tradition of the Order. In this light, special attention is given to the Pseudo-Augustinian Sermones ad fratres in eremo and the central importance of John Cassian and Paul of Thebes. Of particular importance are the works of Jordan of Quedlinburg, which shaped the identity of the OESA from the mid-fourteenth to the early sixteenth century. The desert fathers provided the model of the eremitical life, and thus Jordan "mythified" the desert fathers as he had Augustine himself. This was not an issue of historical identification, but of mythic creation in an attempt to provide the foundation of the late medieval OESA.
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Brakke, David. „The Making of Monastic Demonology: Three Ascetic Teachers on Withdrawal and Resistance“. Church History 70, Nr. 1 (März 2001): 19–48. http://dx.doi.org/10.2307/3654409.
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Although in recent years fourth- and fifth-century Egyptian monasticism has received much scholarly attention of increasing methodological and theoretical sophistication, conflict with demons, a primary metaphor for the ascetic life in the literature of the period, has been left relatively unexplored. One reason for this lack of attention is a shift in the intellectual paradigms through which scholars approach ascetic literature: as they have moved from psychological and theological models to social and performative ones in interpreting ascetic theory and practice, seemingly subjective or theological themes such as demonological theory have given way to more cultural topics, such as constructions of the body and formations of ascetic institutions and practices, with their accompanying politics. But the neglect of demons is a function also of the weighty influence exercised by two fourth-century demonologists, Athanasius of Alexandria and Evagrius of Pontus, and of the powerful modern explications of monastic demonology based on these important sources. Together the Life of Antony and the works of Evagrius construct, it seems, the monastic demonology, upon which later sources only elaborate.
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Lirosi, Alessia. „The Daily Life of Nuns in Seventeenth-century Papal Rome: Prayers, Supernatural Events, Everyday Concerns and Violence“. Journal of Religious History, Literature and Culture 9, Nr. 1 (15.06.2023): 5–40. http://dx.doi.org/10.16922/jrhlc.9.1.1.
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The paper aims to examine the daily life of Italian Catholic nuns in Baroque Rome. During the seventeenth century, several important nunneries were founded in the Papal City. Many were established especially for women from the most important or wealthy families. Almost all of these religious communities were compelled to observe the strict enclosure. The nuns' daily life alternated between prayer, work, and visits (more or less intrusive) by aristocratic noblewomen, princesses and foreign queens; but the nunneries were also witness to events perceived as being supernatural, such as spiritual fights with the devil, along with more or less severe penances and self-flagellation. More than a few were the sisters whose holiness and excellence were celebrated by contemporary chroniclers. Nevertheless, the repetitive nature of the life in a restricted space could cause concerns, troubles, escape attempts which occasionally exploded with brutal consequences, such as brawls and even murders. This was specially linked to those nuns who were forced to profess religious vows but also to rival and opposing factions existing inside the nunneries. However, such inconveniences were carefully hidden by the ecclesiastical authorities so as not to alter the image of Roman monasteries as terrestrial paradises, in opposition to Protestants who had abolished monasticism. The paper reconstructs such a scenario looking through various documentary sources: from monastic chronicles to city chronicles; and to reports written by those who were in charge of controlling nuns, especially cardinals and Roman Curia.
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Grzywacz, Małgorzata. „Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp“. Studia Religiologica 53, Nr. 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. 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.
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Grzywacz, Małgorzata. „Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp“. Studia Religiologica 53, Nr. 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. 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.
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Clark, Francis. „St Gregory and the Enigma of the Dialogues; A Response to Paul Meyvaert“. Journal of Ecclesiastical History 40, Nr. 3 (Juli 1989): 323–46. http://dx.doi.org/10.1017/s0022046900046509.
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Dispute about the authenticity of the Dialogues attributed to St Gregory the Great is not new. As long ago as 1551, when the New Learning had given birth to the critical study of texts, the Protestant humanist scholar Huldreich Coccius first challenged the traditional ascription of that work to Gregory, on the grounds that it differed from all the other works of the great pope and doctor, ‘in character, style of expression, seriousness and purpose’. There followed more than two centuries of controversy on this subject, coloured by confessional antagonism, with strong opinions expressed on both sides. The Benedictine scholars, Van Haeften, Mabillon, Ceillier and others, were particularly affronted by the challenge to the patristic authority of the Dialogues, which seemed also to be a challenge to their monastic loyalties. All that is known of the person and life of St Benedict, patriarch of Western monasticism, comes from the vivid biography presented in that book, and the book is generally acknowledged to have been a principal factor in the triumph of the Regula Benedicti as the general rule of monastic observance in medieval Europe.
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Harvey, Isabel. „The Economic Reform of Female Monasticism in the Papal States of Clement VIII: Ideas, Actions, and Impacts“. Church History 91, Nr. 4 (Dezember 2022): 729–52. http://dx.doi.org/10.1017/s0009640722002761.
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AbstractIn the Papal States of the end of the sixteenth century, most female monasteries were mendicant. In doing so, nuns violated many rules of the XXVth session of the Council of Trent: they obviously did not respect enclosure, but also were unable to survive only thanks to their real estate properties, as stated by the chapters 2, 3, and 16 of the De Regularibus et Monialibus decree. This financial situation of convents was addressed for the first time by Clement VIII (1592–1605), who led a broad economic reform all over his territory. How was the economic reform of convents led by Clement VIII applied in the local realities of the Papal States, what were its impacts on nuns, and how did they react to these changes? Based on the letters received by the Congregation of Bishops and Regulars in Rome during the Pontificate of Clement VIII, this article addresses the materiality and the local peculiarities of the economic reform of female convents in the dioceses of the Papal States, highlighting the strategies used by nuns to fight against change, negotiate accommodation, or adapt their daily lives to the new Roman requirements. Much less known and studied than the Tridentine enclosure, the economic reform desired by the same Council of Trent is an equally important change whose impacts durably transformed the daily life and identity of nuns.
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Andrushchenko, Elena A. „Why did D.S. Merezhkovsky change the title of the book “Gogol and the Devil”?“ Philological Sciences. Scientific Essays of Higher Education, Nr. 3 (Mai 2021): 114–20. http://dx.doi.org/10.20339/phs.3-21.114.
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For the first time, this article considers the reasons behind the title changes of D. Merezhkovsky’s book “Gogol and the Devil” (1906) in light of its concept, discussions of it in the Religious-Philosophical Meetings and in periodicals. Having chosen “Gogol and Fr. Matvey” as the topic to present in the meetings, D. Merezhkovsky emphasized the causes of the writer’s death and interpreted it as a victory of “black” monasticism and bodiless spirituality over artistic inspiration and the “holy flesh”. The semantically provocative title of the book, which was designed by N. Feofilaktov, helped promote the edition of the “Skorpion” publishing house, yet it turned out narrower than the whole book’s scope, only covering the contents of its first part, “Works”. This is evidenced by the frequencies of the occurrences of “devil” and its synonyms and their uneven distribution across the text of the book. By disposing of “Gogol and the Devil”, D. Merezhkovsky obtained greater freedom to pose the problem of “new religious consciousness”, which he examined alongside the history of Russian literature and the religiosity of Russian intelligentsia. The final title of the book, “Gogol. Works, life and religion”, corresponds to its content and composition, and also places it on a par with large-scale studies, such as D. Merezhkovsky’s book “L. Tolstoy and Dostoevsky”.
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Li, Teng, und Matteo Salonia. „The Regulation of Religious Communities in the Late Middle Ages: A Comparative Approach to Ming China and Pre-Reformation England“. Religions 11, Nr. 11 (14.11.2020): 606. http://dx.doi.org/10.3390/rel11110606.
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This article examines the regulation of religious life in the late Middle Ages (14th and 15th centuries), focusing comparatively on Catholic monastic communities in pre-Reformation England and Buddhist monasticism in early Ming China. This comparative approach to two of the most important monastic traditions across Eurasia allows us to problematize the paradigm of ideas and praxes surrounding monastic self-governance in Latin Christendom and to integrate the current scholarship on Ming regulation of religious communities by investigating the pivotal changes in imperial religious policies taking place in the early period of this dynasty. We find that monks and secular authorities at the two ends of Eurasia often shared the same concerns about the discipline of religious men and women, the administration of their properties, and the impact of these communities on society at large. Yet, the article identifies significant differences in the responses given to these concerns. Through the analysis of primary sources that have thus far been overlooked, we show how in early Ming China the imperial government imposed a strict control over the education, ordination and disciplining of Buddhist monks. This bureaucratic system was especially strengthened during the reign of Zhu Yuanzhang (r. 1368–1398), when the figure of the Monk-Official and other tools of secular regulation were introduced, and limits to property claims and economic activities of monasteries were imposed. Instead, during the same period, English monasteries benefited from the previous disentangling of the Church from secular political authorities across Europe. In fact, in late medieval England, the Benedictine tradition of self-governance and independence from the secular sphere was arguably even more marked than in the rest of the continent.
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Sergunin, Vladimir A. „Reasons and conditions for the development of women community religious movement in the period of the great reforms of 19th century“. Tambov University Review. Series: Humanities, Nr. 188 (2020): 176–86. http://dx.doi.org/10.20310/1810-0201-2020-25-188-176-186.
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The article is devoted to the history of women monasticism in the second half of the XIX and the beginning of XX century. The reasons and conditions of growing expansion for women religious and community movement are being explored. Among the reasons the following are considered: degradation of the system of traditional spiritual values (family, marriage, childhood, secularization of everyday life); decrease of marriage rates, caused by an outflow of the male population to military service and transformation of gender behavior, increase of education, personal identity and social activity of women. The named reasons are stratified in relation to urban and rural female population. The Highest Manifesto on the Abolition of Serfdom of Feb-ruary 19, 1861, the final edition of which was made by St. Philaret (Drozdov), is considered as the main event that influenced the indicators of the quantitative growth of monastic cloisters, which predetermined systemic changes in the life of the state and society. On the basis of all-Russian and local examples, the process of modernization of the traditional communal order is traced, the loss of which was made up for by the communal (cenoby) way of life of the monastery. Statistical indicators of the growth of female monastic activity during the second half of the XIXth century are presented. Attention is focused on the issue of changing mentality under the influence of modernization, practicality, rationalism. The most influential force that changed the traditional mentality of the female part of the population of the Tambov province is characterized by otkhodniki. The testimonies of Russian writers are presented, confirming both the general decline of spiritual and moral values, and the desire to protect traditional spiritual values. The female monastery community is seen as a model for the successive preservation of traditional spiritual Orthodox values. Examples of the high devotion of women nuns of the 19th century are provided.
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Wojtczak, Marzena. „Between Heaven and Earth: Family ownership versus rights of monastic communities. The Theodosian Code and late antique legal practice“. U Schyłku Starożytności : studia źródłoznawcze, Nr. 17/18 (02.04.2020): 117–70. http://dx.doi.org/10.36389/uw.uss.18-19.1.5.
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This article investigates the relationship between the legislation introduced in the field of proprietary rights assigned to various Church entities and the practice of accumulation of wealth by the monastic communities in late antique Egypt. On the one hand, among the literary sources the predominant theme concerning Egyptian monasticism is the idea of voluntary poverty and renunciation of worldly possessions aimed at the pursuance of a contemplative life. On the other hand, the papyri offer insight into monastic life that does not seem to have been entirely detached from the outside world. In this vein, the laws of Valentinian I and Theodosius II clearly indicate that monks and nuns continued to own property without disturbance after undertaking religious life. In addition, Theodosius the Great and later emperors restricted the freedom of certain groups of citizens to disown their property, rendering the Christian ideal of voluntary poverty not always feasible. It is only with Justinian that the rules regarding monastic poverty are shaped and set by the secular power. The incentive for this study is to check for any conflict between the principles of classical Roman law in the field of private ownership and imperial legislation included in the Codex Theodosianus. Giorgio Barone-Adesi observed the tension that took place between the Christian communities and their corporations that were allotted ever broader privileges and the Roman principle of preservation of the property within the family unit. There is, however, still some room left for discussion since not all the data easily adds up to an unequivocal conclusion. In this analysis, the Code is treated as a measure for taking a stand by the legislator in the dispute between the will of the owner, recognition of the rights of the heirs and family members, and finally the privileges granted to the religious consortia.
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Krausmüller, Dirk. „Swimming against the Tide: How the Monks of Medikion Challenged Traditional Notions of Sainthood“. Scrinium 16, Nr. 1 (19.10.2020): 375–89. http://dx.doi.org/10.1163/18177565-00160a22.
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Abstract Byzantine monasticism is known to us chiefly through two types of texts, the lives of saints, and spiritual treatises. The two genres give us quite different impressions of what it meant to be a perfect monk. The spiritual tradition focused on the inner life, advising the practitioners to purify themselves from sins and contemplate God’s creation, and promising them visionary experiences once they had completed all the requisite steps. By contrast, hagiographical texts focused on visible actions, either ascetic feats or wonderworking. Yet this does not mean that the two discourses are completely unrelated. A common feature is the ability to read thoughts, even if its acquisition is explained in different ways. Both genres give the impression of changelessness. It seems as if all holy men and all spiritual paragons behaved in the same manner. This impression is not altogether wrong but one must be careful not to generalise too much. In this article I will show that two texts from the early ninth century, the Lives of the abbots Nicephorus and Nicetas of Medikion, go against the grain. The hagiographers reject important tenets of the spiritual tradition, as exemplified in the Climax, and criticise, implicitly or explicitly, qualities that were commonly considered to be indispensible for holy men. In order to make my case I will discuss in turn the following topics: healing, mourning, the vision of God, clairvoyance, and prophetic powers.
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Little, Lester K. „Medieval Monasticism. Forms of religious life in Western Europe in the Middle Ages. By C. H. Lawrence. Pp. x + 260. Longman, 1984. £12 (cloth), £5.95 (paper).“ Journal of Ecclesiastical History 36, Nr. 4 (Oktober 1985): 674. http://dx.doi.org/10.1017/s0022046900044213.
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Koestlé-Cate, Jonathan. „Cistercian Adventures in Glass“. Religion and the Arts 26, Nr. 4 (20.09.2022): 465–97. http://dx.doi.org/10.1163/15685292-02604001.
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Abstract Stained glass windows created by Jean-Pierre Raynaud and Pierre Soulages for the Abbeys of Noirlac and Conques employ a minimalistic style sensitive to their Romanesque contexts but also express qualities one might call Cistercian, even though only one of the commissions was created for an actual Cistercian abbey. As a form of monasticism, “Cistercian” signifies values of simplicity, poverty, and austerity presented by the founders of the Cistercian Order as essential to the monastic life and embodied in the rigor of their architecture. Natural light is a key element in Cistercian fenestration, differing significantly from the display of color associated with Gothic stained glass. I argue that a form of neo-Cistercianism is evident in and exemplified by the works of Raynaud and Soulages for their respective abbey commissions, in which an aesthetic of restraint and economy aims, above all, to treat the configuration of light as the primary consideration.
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Daniel, E. Randolph. „Medieval Monasticism: Forms of Religious Life in Western Europe in the Middle Ages. By C. H. Lawrence. New York: Longman, Inc., 1984. x + 260 pp.“ Church History 55, Nr. 4 (Dezember 1986): 511–12. http://dx.doi.org/10.2307/3166379.
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Arko, Alenka. „Electing and educating priests in the Church of Antioch in the second half of 4th century according to st. John Chrysostom’s "De sacerdotio"“. St.Tikhons' University Review 100 (29.04.2022): 24–44. http://dx.doi.org/10.15382/sturi2022100.24-44.
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The dialogue De sacerdotio is the first patristic text in which author tries to sketch the theology of the priesthood, namely as a synthesis of the ideals of strict ascetic life characteristic of monasticism and the life of the Christian community (metaphoricly – the desert and the city), personal holiness and service for the benefit of the Church, a synthesis of anthropological and ethical ideals of Hellenism and Christian faith and behaviors that follow from this. The dialoge was written by John Chrysostom during the Antiochian period of his life, the first years of his priestly ministry. First of all it emphasizes the great dignity of the sacrament of the priesthood, as well as the need to choose for this those whom God has called for priestly ministery, who are morally and intellectually prepared to respond to the specific situation of the Church and society in which the priest should serve. In the second half of the fourth century, Christianity was already the predominant religion in Antioch, although pagan elements were still present, along with Jewish and Manichean. The role of the Church in society was increasing and was becoming very important, as important tasks and responsibilities were entrusted to the Church then. However, it is clear from the words of John Chrysostom that many chose priesthood in pursuit of a career and an honorable place in society, and not as a response to the vocation of God and in a desire to operate for the benefit of the Body of Christ. Some of the worthy and experienced monks refused the priesthood in turn preferring, a quiet eremitic life. So, a correct understanding of the priesthood and preparation for such a ministry were extremely important, since the Church was facing serious challenges of mass adherence to it and therefore the question of how to prepare catechumens for Baptism and how to instruct believers, finding a special approach for everyone, as well as how to avoid scandals and derision of the Church by pagans because of unworthy priests.
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Coates, Simon J. „The Bishop as Pastor and Solitary: Bede and the Spiritual Authority of the Monk-Bishop“. Journal of Ecclesiastical History 47, Nr. 4 (Oktober 1996): 601–19. http://dx.doi.org/10.1017/s0022046900014639.
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‘One is always aware of Bede's Church as an institution of men and women, meetings and buildings, and especially as a bishops' Church.’ With this comment, J. M. Wallace-Hadrill directed attention to a fundamental aspect of Bede's world which requires further examination. From early childhood until his death, Bede was and remained a monk. He had entered themonasteriumof Wearmouth and Jarrow at the age of seven and was to remain in it all his life. Although he was ordained to the priesthood by John of Beverley he never advanced to episcopal office. Despite the fact that he was nurtured in a world of reflective scholarship at Wearmouth and Jarrow it is now less common for historians to view Bede as ‘a lonely intellectual locked in an elite minority community’ and a scholar who lived out his life away from the events of the outside world. He perceived that world and the clergy who occupied it, however, through monastic eyes. Since Bede is, and indeed should be, seen as a representative and guardian of a monastic culture heavily influenced by Benedictine spirituality his views concerning the episcopate have not been analysed to the same extent as his views concerning monasticism. This is somewhat surprising since Bede himself perceived a clear link between the episcopal and monastic lives and was deeply concerned with the early Anglo-Saxon Church as an episcopally governed institution. The purpose of this article is to examine Bede's exploration of the manner in which individual bishops came personally to define their prestige, power and authority. This involves an investigation of their continued attachment to ascetic traditions once they had been elevated to the episcopate and an examination of the models applying ascetic sanctity to an episcopal context which Bede inherited from his predecessors in the late antique and early Christian world.
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Porter, Steven L., Kelly M. Kapic, Ruth Haley Barton, Richard Peace, Diane J. Chandler, Siang Yang Tan und James C. Wilhoit. „Teach Me What I Do Not See: Lessons for the Church From a Global Pandemic“. Journal of Spiritual Formation and Soul Care 14, Nr. 1 (03.03.2021): 7–30. http://dx.doi.org/10.1177/1939790921992604.
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In an attempt to learn from COVID-19, this essay features six responses to the question: what did COVID-19 teach us, expose in us, or purge out of us when it comes to spiritual formation in Christ? Each response was written independently of the others by one of the coauthors. Diane J. Chandler focuses in on how COVID-19 exposed grievous inequities for ethnic groups in the American church and broader society. Kelly M. Kapic reminds us of the goodness of human finitude and how COVID restrictions have forced many of us to embrace our limitations. Siang-Yang Tan reflects on eight lessons he has learned during this pandemic year in his role shepherding a local church. James C. Wilhoit calls us to consider the structures that are needed for local church leadership to make wise and godly decisions in times of crisis. Richard Peace draws our attention to what might be learned from the forced monasticism brought about by COVID-19 quarantines. Finally, Ruth Haley Barton pauses to consider the interdependence of human life that has been dramatically illustrated by this pandemic. While these six responses certainly do not exhaust all there is for the church to learn from COVID, we present them in the spirit of “O Lord, teach us what we do not see” and hope they will inspire your own reflections.
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Zheleznova, Natalia A. „Ascetics and/or laypeople: Jain view on humam status in the world“. Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, Nr. 4 (2021): 138. http://dx.doi.org/10.31857/s086919080014204-1.
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The article examines the ethical system of Jainism on the example of the lifestyle of ascetic monks and lay householders. The disciplinary rules for lay followers (both Digambara and Śvetāmbara branches of Jainism) are fixed in the texts of the śrāvakācāra genre compiled by ascetics. This reflects the hierarchical distribution of “roles” within the Jain community. Ascetics represent the most advanced part of the community on the spiritual Path of Liberation, while lay people have only just entered this path. The author focuses on the fact that in Jainism monasticism is considered as a spiritually higher stage, and not just a different (but equally significant) way of salvation. Only monks of certain ranks have the right to preach publicly, interpret the Scriptures, and instruct the laity. Householders can only do this in the absence of monks. At the same time, ascetics are almost completely dependent on the laity for their everyday life, since householders are obliged to provide them with everything necessary for life. The introduction of an intermediate, quasi-monastic way of life in the form of the bhaṭṭārakas (Digambra) and śrīpūjya (Śvetāmbra) in the middle ages allowed the Jain community to survive and even have a direct impact on the political and economic situation in various regions of India. The author emphasizes that written in all-India paradigm of the life regulations (artha, kāma, dharma and mokṣa), Jain system of domestic rituals, coupled with the practice of vows and limitations focused on training of householders to move towards self-improvement and eventually achieve the main religious goal – realization the nature of one’s own soul.