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Journal articles on the topic 'Bon monasticism'

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Author: Grafiati

Published: 26 July 2024

Last updated: 28 July 2024

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1

Davis, Cyprian, and Christian Raab. "Monasticism and Priesthood in the Egyptian Desert." American Benedictine Review 72, no. 2 (June 2021): 121–42. http://dx.doi.org/10.1353/ben.2021.a923926.

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2

Devine, Luke. "Dictionary of World Monasticism by Steven Olderr (review)." American Benedictine Review 73, no. 3 (September 2022): 333–36. http://dx.doi.org/10.1353/ben.2022.a923863.

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3

Visel, Jeana. "Courageous Conversations: Moving toward a Monasticism that Evangelizes." American Benedictine Review 71, no. 1 (March 2020): 54–74. http://dx.doi.org/10.1353/ben.2020.a924006.

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4

Perkhun, Yaroslav, and Olha (s Andreia) Maslii. "The role of female monasticism in the struggle for the legalization of the UGCC." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 15 (December 14, 2020): 104–9. http://dx.doi.org/10.52761/2522-1558.2020.15.16.

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The process of the UGCC coming out of the underground in the 1980s was closely connected with monasticism. Monasticism remained an integral institution of the UGCC throughout the ban on the Church under Soviet rule. The movement for the legalization of the Church lasted for more than 40 years, starting in 1946, when the Church officially ceased to exist at the non-canonical Lviv Pseudo-Council, all Greek Catholic bishops led by Metropolitan J. Slipy were arrested and later sentenced to various terms of imprisonment. . Throughout the period of persecution, the UGCC institutions demonstrated their resilience, despite the Soviet government's negative attitude toward religion in general and the propaganda of militant atheism. Authorities eradicated religious beliefs in various ways, closed and turned UGCC churches into outbuildings, and the Soviet system was convinced that the process of self-liquidation of "remnants of Uniatism" was irreversible. The nuns made a significant contribution to the legalization of the UGCC.

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5

Peters, Greg. "Bare Ruined Choirs?: The Death and Life of Anglican Monasticism." American Benedictine Review 74, no. 1 (March 2023): 22–41. http://dx.doi.org/10.1353/ben.2023.a923834.

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6

Boosel, Brian. "Monasticism: A Very Short Introduction by Stephen J. Davis (review)." American Benedictine Review 70, no. 4 (December 2019): 472–74. http://dx.doi.org/10.1353/ben.2019.a924025.

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7

Haydon, Nathan John. "Strangers to God: Exile and Monasticism in Anglo-Saxon England." American Benedictine Review 71, no. 3 (September 2020): 243–67. http://dx.doi.org/10.1353/ben.2020.a923969.

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8

Peters, Greg. "The Uniqueness of Russian Thought: How Slavophilism and Monasticism Answer the Challenge of “Westernism”." American Benedictine Review 72, no. 3 (September 2021): 279–301. http://dx.doi.org/10.1353/ben.2021.a923948.

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9

Heirman, Ann. "What about Rats? Buddhist Disciplinary Guidelines on Rats: Daoxuan’s Vinaya Commentaries." Religions 12, no. 7 (July 7, 2021): 508. http://dx.doi.org/10.3390/rel12070508.

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Buddhist texts generally prohibit the killing or harming of any sentient being. However, while such a ban may seem straightforward, it becomes much more complex when annoying or dangerous animals are involved. This paper focuses on one such animal—the rat. These rodents feature prominently in monastics’ daily lives, so it should come as no surprise that both Indian and Chinese Buddhist masters pay attention to them. In the first part of the paper, we investigate the problems that rats can cause, how monastics deal with them, and what the authors-compilers of Buddhist vinaya (disciplinary) texts have to say about them. In the second part, we focus on how Daoxuan 道宣 (596–667)—one of the most prominent vinaya masters of the early Tang Dynasty—interprets the vinaya guidelines and their implementation in Chinese monasteries. As we will see, he raises a number of potential issues with regard to strict adherence to the Buddhist principles of no killing and no harming, and so reveals some of the problematic realities that he felt monastics faced in seventh century China.

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10

Feiss, Hugh. "The Pursuit of Salvation: Community, Space, and Discipline in Early Medieval Monasticism by Albrecht Diem (review)." American Benedictine Review 74, no. 4 (December 2023): 455–59. http://dx.doi.org/10.1353/ben.2023.a923762.

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11

Peters, Greg. "An ‘Eccentric Genius’: (Athanasius) Francis Diedrich Wackerbarth and the Reintroduction of Monasticism into the Church of England." American Benedictine Review 71, no. 3 (September 2020): 313–30. http://dx.doi.org/10.1353/ben.2020.a923972.

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12

Johnson, Luke Timothy. "The Rule of Benedict and the Practices of Ancient Moral Philosophy: The Witness of Monasticism in a Postmodern Age." American Benedictine Review 71, no. 2 (June 2020): 143–79. http://dx.doi.org/10.1353/ben.2020.a923993.

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13

Feiss, Hugh. "Medieval Monasticisms: Forms and Experiences of the Monastic Life in the Latin West by Steven Vanderputten (review)." American Benedictine Review 72, no. 3 (September 2021): 352–53. http://dx.doi.org/10.1353/ben.2021.a923944.

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14

Peters, Greg. "The Cambridge History of Medieval Monasticism in the Latin West, Volume I: Origins to the Eleventh Century and Volume II: The High and Late Middle Ages ed. by Alison I. Beach, Isabelle Cochelin, and: The Oxford Handbook of Christian Monasticism ed. by Bernice M. Kaczynski (review)." American Benedictine Review 72, no. 3 (September 2021): 360–62. http://dx.doi.org/10.1353/ben.2021.a923940.

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15

Żurek, Antoni. "„Nawróceni chrześcijanie” – duchowość galijskich arystokratów IV-V wieku." Vox Patrum 55 (July 15, 2010): 809–20. http://dx.doi.org/10.31743/vp.4370.

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Dalla storia ci sono noti assai bene le prominenti figure della Galia tardoantica (IV-V secolo d.C.): Paolino di Nola, Sulplicio Severo, Eucherio di Lione, Salviano di Marsiglia, ecc. Tutti quanti appartenenti alla classe della nobiltà d’allora, ben educati, sposati, in un certo momento della loro vita hanno abbandonato vita monadana e si sono dedicati all’ascezi ed agli ideali monastici. Si parla della „seconda conversione” dopo il battesimo. Nell’articolo viene presentato il fenomeno e si domanda sulla sua natura. Un’analisi dei casi esaminati ci peremette a dare i conclusioni. Anzitutto posiamo dire di un crescente desiderio della vita più vicina a Dio nel mondo già cristianisato ma poco esigente.

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16

McGrane, Colleen Maura. "Brides of Christ: Women and Monasticism in Medieval and Early Modern Ireland ed. by Martin Browne, O.S.B., Tracy Collins, Bronagh Ann McShane, Colmán Ó Claibaigh, O.S.B (review)." American Benedictine Review 75, no. 1 (March 2024): 112–13. http://dx.doi.org/10.1353/ben.2024.a922907.

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17

Fithrotin, Fithrotin, Lubabah Diyanah, and Wakhidatun Nihlah. "Adopsi Anak Dalam Perspektif Al-Qur’an Surah Al-Ahzab Ayat 5." Al Furqan: Jurnal Ilmu Al Quran dan Tafsir 6, no. 1 (June 30, 2023): 105–20. http://dx.doi.org/10.58518/alfurqon.v6i1.1749.

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This article aims to find out the problems in the implementation of the adoption of children in terms of Islamic law contained in QS. al-Ahzab verses 5. Feeling a child who is not his biological child is often understood as permissible, this is evidenced by the fact that there are still many adoptive parents who entrust their adopted children to him. This study uses the maqashidi interpretation approach to capture the maqashid that exists in the law of child adoption. The result of this work explains that in QS. al-Ahzab verses 5 explains the monasticity of a person to call an adopted son to one other than his father. However, it is allowed if it is because of someone's ignorance. Adoption has been practiced by the Prophet Muhammad since before the prophethood, the Prophet Muhammad adopted Zaid bin Haritsah as his own son.

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18

Timko, Philip. "The Life of Saint Neilos of Rossano ed. by Raymond L. Capra, et al, and: Greek Monasticism in Southern Italy: The Life of Neilos in Context ed. by Barbara Crostini, Ines Angeli Murzaku (review)." American Benedictine Review 71, no. 2 (June 2020): 240–42. http://dx.doi.org/10.1353/ben.2020.a924002.

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19

Lepneva, Mariia. "Who Can Revive Buddhist Ordinations? Explaining the Eminence of Guxin Ruxin in Late Ming China." Religions 13, no. 9 (September 13, 2022): 844. http://dx.doi.org/10.3390/rel13090844.

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Guxin Ruxin 古心如馨 (1541–1616) is credited with the revival of monastic ordinations, which ranks among the major breakthroughs of the late Ming Buddhist renewal. Despite the long-standing ban on ordination ceremonies, he managed to win the trust of fellow monastics, attract local patrons, and eventually gain imperial approval. This paper aims to unravel the reasons that this Vinaya master was recognized as legitimate by contemporaries and descendants, focusing on two key episodes in his hagiographies. In the first of them, Guxin Ruxin had a vision of Bodhisattva Mañjuśrī transmitting monastic precepts to him, whereas in the second one his identity as a reincarnation of Upāli was revealed through a miracle he performed during the restoration of Porcelain Pagoda in Nanjing. The research has shown that the second account was a later interpolation designed on the basis of the hagiography of another prominent monk, Xuelang Hong’en 雪浪洪恩 (1545–1607). By contrast, the first of the narratives, although heavily laden with the elements of local lore, could be a reflection of real experience. The inspiration Guxin Ruxin drew from it might explain his commitment to the cause of Vinaya revival and the ensuing charisma.

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