Relevant bibliographies by topics / Cenobitic monasticism

Academic literature on the topic 'Cenobitic monasticism'

Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Cenobitic monasticism"

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Kotov, P. P., and A. V. Rozhina. "THE COMPOSITION OF THE BRETHREN IN THE ORTHODOX MONASTERIES OF THE VOLOGDA PROVINCE IN THE 1860s - 1917." Bulletin of Udmurt University. Series History and Philology 32, no. 6 (December 23, 2022): 1197–208. http://dx.doi.org/10.35634/2412-9534-2022-32-6-1197-1208.

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After the abolition of serfdom in Russia, the composition of Orthodox monasteries radically changed due to the arrival of immigrants from the peasant class, who began to make up more than half of the monastics in the monasteries of the Vologda province. At the same time, in some monasteries of the province there was a decrease in the number of residents, in others - a kind of stabilization of the monastic community. In some monasteries, especially in women’s monasteries, there was an increase in the number of inhabitants. However, in the 1860s - 1917 in the main male regular monasteries of the Vologda province, the number of residents was below the established standards. On the other hand, during the time there was a clear “aging” of male monasticism in the province, while the age characteristics of those who lived in female monasteries were multidirectional. Clear positive trends in the number of monks and sisters and their age indicators were observed in the new cenobitic monasteries - in the Ulyanovsk Trinity-Stefanovsky male and Kyltovsky Holy Cross female monasteries.
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Silvas, Anna M. "In Quest of Basil's Retreat: An Expedition to Ancient Pontus." Antichthon 41 (2007): 73–95. http://dx.doi.org/10.1017/s0066477400001763.

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Basil of Caesarea (AD 329–378), his brother, Gregory of Nyssa (335–394), and their friend, Gregory Nazianzen (328–389), are a group of three great Christian thinkers of the late 4th century AD known as the ‘Cappadocian Fathers’. All were steeped in the culture of traditional Hellenism, and at the same time were great theologians and leaders who steered the Christian church of the eastern Roman empire in the turbulent years of the late 4th century. Theologically they are best known for bringing to a close the Arian controversy that had wracked the Christian church for most of the 4th century. Basil, called ‘the Great’ in the Christian tradition for his leading role in steering the Arian controversy to a conclusion, is also known for his reforms of the unruly ascetic movement in Asia Minor, documented in such works as his Asketikon. As a result of his labours he effectively established Greek cenobitic (common-life) monasticism. But his influence as a preceptor of Christian monasticism was destined to spread far, both east in Syria and in the Latin West. A Latin translation was an important source of the Rule of St Benedict, which set the tone of western monasticism for many centuries to come.
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Jotischky, Andrew. "St Sabas and the Palestinian Monastic Network under Crusader Rule." Studies in Church History. Subsidia 14 (2012): 9–19. http://dx.doi.org/10.1017/s0143045900003811.

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The monastery founded in the fifth century by St Sabas, in the Kidron Valley a few kilometres south-east of Bethlehem, has been described as ‘the crucible of Byzantine Orthodoxy’. The original cave cell occupied by Sabas himself grew into a monastic community of the laura type, in which monks lived during the week in individual cells practising private prayer and craft work, but met for communal liturgy on Saturdays, Sundays and feast days. The laura, which differed from the coenobium in the greater emphasis placed on individual meditation, prayer and work, was the most distinctive contribution of the Palestinian tradition to early Christian monasticism. The first laura had been founded in the Judean desert in the fourth century by Chariton, and cenobitic monasteries had been in existence in Palestine both in the desert and on the coastal strip since the same period. Nevertheless, partly as a result of an extensive network of contacts with other foundations, both laurae and cenobitic monasteries, partly through Sabas s own fame as an ascetic, and partly through a burgeoning reputation for theological orthodoxy, St Sabas became the representative institution of Palestinian monasticism in the period between the fifth century and the Persian invasion of 614. The monastery’s capacity to withstand the Persian and Arab invasions of the seventh century, and to adapt to the cultural changes brought by Arabicization, ensured not only its survival but also its continued importance as a disseminator of monastic practice throughout the early Middle Ages. In 1099, when the first crusaders conquered the Holy Land, it was almost the sole survivor of the ‘golden age’ of Palestinian desert monasticism of the early Byzantine period. The monastery continued to prosper under crusader rule. It was an important landowner and its abbot was in the twelfth century a confrater of the Knights Hospitaller. Moreover, it is clear both from varied genres of external documentary sources – for example, pilgrimage accounts and hagiographies – and from the surviving manuscripts produced in the monastery between the eleventh and thirteenth centuries, that the monastery’s spiritual life also flourished in this period. The role of St Sabas and Palestinian monasticism within the broader scope of Byzantine monastic reform of the eleventh and twelfth centuries suggests that the continuing function of the monastery at the centre of a wider network of practices and ideals across the Orthodox world engendered a revival of early monastic practices in a period more often associated with decline and the struggle to preserve the integrity of monastic life.
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Golovnina, Natalia. "Pakhomian texts of russian Philokalia." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 37–48. http://dx.doi.org/10.15382/sturiii202273.37-48.

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The article examines the issue of collecting and translating ascetic literature into Slavic and Russian languages in the 18–19 centuries using the example of the Pakhomian corpus of texts. Comparative analysis of the composition of the Greek Philokalia and the Russian Philokalia – the latter is considered not just as an ascetic five-volume book prepared for publication by st. Feofan the Recluse, but as a systematic translation activity that united several generations, and thanks to which there was a flourishing of monasticism and the resumption of eldrship in Russia. The reasons for the differences in the composition of Greek and Russian Philokalia are also considered, in particular, the interest not only in Hesychast literature, but also in monastic statutes, primarily in the tradition of Egyptian cenobitic monasticism, which was initiated by st. Pachomium. Based on the correspondence of the participants, the circumstances of the work on the texts of the Pachomian circle are traced: Pachomius the Great, his predecessor Orsicius and John Cassian the Roman. The collected material and analysis of individual translation principles of this period allows us to speak about the wide interest in Russia in the history of monasticism, about the good knowledge of European patristic publications when choosing texts for translation, about the high level of Latin language proficiency and the exceptional importance of the results achieved, which will never lose their significance, as they serve as evidence of the time of flowering on Russian soil translation activities.
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Pakhachyov, John. "Staying in a Cell as an Element the Spiritual Tradition of a Cenobitic Monasticism of Egypt in IV AD." Diakrisis, no. 3 (2020): 107–14. http://dx.doi.org/10.54700/diakrisis.2020.3.7.005.

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DAL PRA DE DEUS, ANDREA. "A Ascese Monástica ideal para Valério do Bierzo * The Ideal of Monastic Asceticism for Valerio from Bierzo." História e Cultura 2, no. 3 (February 4, 2014): 364. http://dx.doi.org/10.18223/hiscult.v2i3.977.

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<p><strong>Resumo:</strong> Todas as formas de monasticismo instauram práticas e relações sociais institucionalizadas pelas normas de conduta ascéticas, no entanto, a partir do século V diferentes concepções sobre como se deve praticar o ascetismo originaram a institucionalização de diretivas em relação a estas práticas. A partir disto, o ascetismo adequado será aquele professado por meio de normas reguladoras. Construir-se-á um discurso de embate entre a instituição eclesiástica e monges desprovidos de regulamentação por estar em condições extra-cenóbio, como o caso dos eremitas, fato observado à luz de documentações conciliares dos séculos VI e VII. Neste mote, propomos analisar uma concepção particular de ascetismo, eminentemente eremita, baseado na tradição dos padres do deserto e da manutenção de práticas ascéticas fructuosianas, professada pelo monge Valério, no Bierzo hispano-visigodo.</p><p><strong>Palavras-chave:</strong> Eremita – Cenobita – Ascetismo – Valerio Do Bierzo.</p><p> </p><p><strong>Abstract:</strong> All forms of monasticism have practices set and institutionalized social relations in ascetic conduct rules, nevertheless, from the fifth century on different conceptions on how the asceticism shall be practiced lead the institutionalization of directives regarding to these practices. Since then, the suitable asceticism will be the one professed through regulated rules. A speech of clash between the ecclesiastical institution and monks, lacking in regulations will be built, being in extra-cenobite conditions, as the case of hermits, fact observed by the light of the counciliary documentaries from the sixth and seventh century. In this motto, we propose to analyze a particular conception of asceticism, eminently hermit, based on the tradition of the priests from the desert and the maintenance of the fructuous ascetic practices, professed by the monk Valerius, in Bierzo Hispano-Visigoth.</p><p><strong>Keywords:</strong> Hermit – Cenobite – Asceticism – Monk Valerius.</p>
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Van Engen, John. "The "Crisis of Cenobitism" Reconsidered: Benedictine Monasticism in the Years 1050-1150." Speculum 61, no. 2 (April 1986): 269–304. http://dx.doi.org/10.2307/2854041.

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Misiarczyk, Leszek. "Terapeuci – żydowscy prekursorzy monastycyzmu chrześcijańskiego w De vita contemplativa Filona z Aleksandrii." Vox Patrum 70 (December 12, 2018): 9–23. http://dx.doi.org/10.31743/vp.3195.

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The article analyzes the most important aspects of the life of therapists, the Jewish precursors of Christian monasticism. The author advocates the datation of the De vita contemplativa for the years 40-41 of the first century and presents arguments for the authorship of Philo. Then he emphasizes the apologetic nature of the text and its content. The author is in favor of the hypothesis that therapists were not essenes, but a separate group of ascetics in Judaism of the 1st century AD. He is not convinced by the hypothesis that the Philo’s treaty is a literary fiction and the presentation of an ideal community. Too many details in the text contradict this opinion and even indicate that Philo himself knew the life of therapists from autopsy. Direct influence of therapists on Christian monastic life is impossible to demonstrate, while indirect influence manifests itself in the following elements poor clothing, modest meals: bread, salt and water, devoting little attention to the needs of the body - only as much as necessary for life, getting rid of ownership by giving it to the closest relatives, praying at sunrise, praying with hands raised to heaven, practicing allegorical exegesis of the Old Testament, living in continence. In the case of cenobites: common life under the direction of the superior, shared meals, common prayers, houses divided into a residential part and a monastery as a place of prayer.
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DÜNDAR, Onur. "Secularization of Interest in Early Christianity: A Sociological Analysis of Economic Institutions." İktisadi İdari ve Siyasal Araştırmalar Dergisi, January 28, 2023. http://dx.doi.org/10.25204/iktisad.1205697.

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This study investigates the traces of financial institutionalization in early Christianity with a focus on halalization (secularization) of the concept of interest. Secularization is being discussed in the context of monasticism since the period in focus is early Christianity. In the study, monasticism is classified into three types: Classical, Cenobitic, and Benedictine. In addition, the hypothesis that Max Weber puts forward in his renowned work, The Protestant Ethic, and the Spirit of Capitalism, constitutes the theoretical backbone of the study. Weber claims that industrial capitalism emerged by basing itself on some religious ideas. He sees industrial capitalism as a manifestation of the secularization of spiritual essences. Moreover, he argues that industrial capitalism was born out of the awareness that labouring for the afterworld could also prove useful in the real world. Following his hypothesis, this study examines how and under what conditions the concept of interest was halalized in monasticism. For its research purposes, the study employs qualitative methods like using a case study design. In addition, primary and secondary sources are reviewed to obtain data. Later, this obtained data is analysed through descriptive and process analyses. The role of interest in Classical Monasticism is analysed through descriptive analysis, which ascertains that there was a parallelism between the increase in organising based on an economic mentality and the secularization of interest. Moreover, it is discovered that there were organizational forms with a tendency towards institutionalization. These were mainly: (1) organizational forms regarding the division of labour and specialization that were surrounded by some regulations and (2) organizational forms that laid the foundation for the modern (secularized) concept of interest which became the time value of money when a socio-temporal order was established.
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Dissertations / Theses on the topic "Cenobitic monasticism"

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Drayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/481.

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Drayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" University of Sydney. Religious Studies, 2002. http://hdl.handle.net/2123/481.

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Petre, Florin Ciprian. "De l'homme extérieur à l'homme intérieur : l'anthropologie spirituelle de saint Jean Cassien." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK001.

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Le champ disciplinaire dans lequel s’inscrit cette recherche est la théologie patristique, et plus précisément la thèse étudie la pensée anthropologique spirituelle et théologique de saint Jean Cassien, telle qu’elle ressort de ses deux ouvrages spirituels, les Institutions cénobitiques et les Conférences. Cela conduit à s'interroger sur la place qu’occupe Cassien par rapport à la tradition monastique orientale antérieure, ainsi que sur l’influence de ses deux ouvrages sur la tradition monastique occidentale postérieure. Notre recherche a pour ambition de comprendre et d’expliquer, à partir d’une lecture analytique approfondie des textes, le fil conducteur de la vision cassinienne de la progression spirituelle de l’homme. Nous esquissons celle-ci en quatre grandes étapes : homo exterior – puritas cordis – homo interior – ignita oratio (contemplatio). Notre insistance dans l’analyse sur les diverses notions du vocabulaire spirituel cassinien vise à mettre en évidence un des aspects originaux de cet auteur pour toute la littérature monastique, à savoir la conversion du vocabulaire ascétique et monastique grec issu de la tradition égyptienne et par là la création et le développement d'une langue spirituelle latine
The disciplinary field in which this research is conducted is patristic theology. More precisely, the thesis studies the theological and spiritual-anthropological thought of Saint John Cassian, as it emerges from his two spiritual works, Institutes of the Coenobia and Conferences. This leads us to wonder about Cassian's place in relation to the earlier Eastern monastic tradition, as well as about his two works influence on the later western monastic tradition. Our research aims to understand and explain, from an in-depth analytical reading of the texts, the thread of Cassian's vision of the spiritual progression of man. We sketch it in four main stages: homo exterior - puritas cordis - homo interior - ignita oratio (contemplatio). Our insistence in the analysis of the various notions of Cassian's spiritual vocabulary aims to highlight one of the original aspects of this author for all monastic literature, namely the conversion of the Greek ascetic and monastic vocabulary, derived from the Egyptian tradition, and thereby the creation and development of a Latin spiritual language
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Kowalska, Agnieszka. "Narodziny i rozwój wczesnochrześcijańskiego monastycyzmu w Egipcie : analiza socjologiczna." Praca doktorska, 2010. https://ruj.uj.edu.pl/xmlui/handle/item/55054.

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Books on the topic "Cenobitic monasticism"

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Castellana, Pasquale. Eremiti e cenobiti siriani: Tra storia e geografia. Milano: Terra santa, 2011.

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1946-, Thornton Andrew L., ed. Grimlaicus: Rule for solitaries. Collegeville, Minn: Cistercian Publications, 2011.

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Jean-Claude, Guy, ed. Institutions cénobitiques. Paris: Cerf, 2001.

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Eugenia, Laker Mary, and Billy Dennis Joseph, eds. Spiritual friendship. Notre Dame, Ind: Christian Classics, Ave Maria Press, 2008.

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de, Briey Gaëtane, ed. L' amitié spirituelle. Bégrolles-en-Mauges (Maine-&-Loire): Abbaye de Bellefontaine, 1994.

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Aelred of Rievaulx: The lives of the northern saints. Kalamazoo, Mich: Cistercian Publications, 2006.

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1910-, Freeland Jane Patricia, and Dutton Marsha, eds. Aelred of Rievaulx: Historical works. Kalamazoo, MI: Cistercian Publications, 1994.

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Aelred. Spiritual friendship. Notre Dame, Ind: Christian Classics, Ave Maria Press, 2008.

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Aelred and Marsha Dutton. Aelred of Rievaulx, Historical Works (Cistercian Fathers Series). Cistercian Pubns, 2004.

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Book chapters on the topic "Cenobitic monasticism"

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Davis, Stephen J. "2. Differences." In Monasticism: A Very Short Introduction, 13–36. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198717645.003.0003.

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Monasticism is a historical and cultural phenomenon found in multiple and varied forms. How are we able to assign this same label convincingly to a variegated field of monastic practices and communities that sometimes seem to stand in tension with each other? ‘Differences’ considers monasticism in terms of two unifying pairs of themes: withdrawal and renunciation (as forms of spatial and bodily differentiation), and regimentation and routinization (as forms of social differentiation). It looks at how Buddhist and Jain monastic movements as well as early Christian monasticism were characterized by ritualized acts of withdrawal and renunciation, and then at different types of monastic settlements, including lavra, cenobitic, Dominican, and Franciscan types.
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"Ascetic transformations II: soaring eagles or safety in the herd – from anchoritic to cenobitic monasticism." In The Early History of Greed, 47–69. Cambridge University Press, 2000. http://dx.doi.org/10.1017/cbo9780511485992.004.

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Davis, Stephen J. "1. Definitions." In Monasticism: A Very Short Introduction, 4–12. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198717645.003.0002.

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The word ‘monasticism’ derives from the Greek adjectives monos (‘solitary, alone’), or its cognate monachos (‘solitary, deserted’). The first evidence for the use of monachos to refer to a Christian monk comes from an Egyptian papyrus dated to June 324 ce. ‘Definitions’ considers the terms monastic, apotactite, anchorite, cenobite, and ascetic that have been used throughout history, which capture five important characteristics relevant to our understanding of monasticism as it developed in the Greek-speaking world of early Christianity: solitude, the status of being set apart, withdrawal, community, and discipline. It also discusses the history of Buddhist monasticism in India with reference to the Vinaya Piṭaka, part of the Buddhist scriptural canon.
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Goehring, James E. "The Pachomian Federation and Lower Egypt: The Ties that Bind." In Christianity and Monasticism in Northern Egypt. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774167775.003.0006.

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This chapter deals with the monasteries in Lower Egypt that were part of the Pachomian Federation of Upper Egypt. In the discourse of Coptic Christian history, the Pachomians retain their place as part of the golden age of monastic origins from which their movement transitions seamlessly into a more general post-Chalcedonian, post-Pachomian cenobitism. The history of this development began in the formative years of the movement. The seeds of the later Pachomian presence in Lower Egypt and their growing influence in the ecclesiastical politics of Alexandria were sown early in the movement's history in Upper Egypt. The flow of Alexandrian ascetics and ascetic wannabes up the Nile River into the Thebaid to the new Pachomian cenobia prepared the way for the later Pachomian expansion downriver to Alexandria.
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