Journal articles on the topic 'Monastero Formation'
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DA SILVA, CARLOS GUARDADO. "PATRIMÓNIO RURAL DO MOSTEIRO DE SáƒO VICENTE DE FORA (LISBOA): séculos XII-XIII." Outros Tempos: Pesquisa em Foco - História 14, no. 23 (June 26, 2017): 240–59. http://dx.doi.org/10.18817/ot.v14i23.578.
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O presente estudo, de natureza qualitativa e suportado em pesquisa documental, analisa o sistema de organização económica e a gestão do aro rural, nomeadamente a evolução das relações que se estabeleceram entre o Mosteiro de São Vicente de Fora e os particulares, assim como a diversificação e a expansão do seu património rural, mais intensas junto da cidade de Lisboa. Parte da conquista de Lisboa e da fundação do Mosteiro, em meados do século XII, seguindo-se uma análise do processo de formação e estruturação do património monástico, bem como das formas e estratégias de aquisição patrimonial, terminando com a composição da propriedade rural. Depois são apresentados os resultados, predominando na paisagem rural, por ordem decrescente, as herdades de ”pão”, as vinhas e os olivais, a par de outro tipo de propriedades rurais, assim como dos meios de transformação: moinhos e azenhas, lagares de vinho e azeite e fornos. Conclui que o Mosteiro adquirira e possuáa um património concentrado na região de Lisboa, apesar da sua influência se estender a nável nacional, dados os direitos e os privilégios que possuáa no reino. Palavras-chave: História Medieval. Mosteiro de São Vicente de Fora. Património Rural. Propriedade rural. Paisagem rural. Portugal. Séculos XII-XIII.RURAL HERITAGE OF THE MONASTERY OF SáƒO VICENTE DE FORA (LISBOA): 12th-13th centuriesAbstract: This present study, of qualitative nature and based on documentary research, analyzes the economical organization system and the management of rural suburbs, namely the evolution of relationships fostered between the Monastery of São Vicente de Fora and individuals, as well as the diversification and expansion of its rural heritage, which had a higher intensity near the city of Lisbon. Tracing back from the conquest of Lisbon and the foundation of the monastery, in the middle of the twelfth century, conducting an analysis on the processes of formation and structuration of monastic heritage, as well as on the mechanisms and strategies of patrimony acquisition and, lastly, on rural property composition. Afterwards, it presents the results, predominantly in rural landscape, in a descending order, are bread farms, vineyards and olive groves, and other type of rural properties, as much as of means of processing: mills and watermills, wine and olive presses, and ovens. It concludes that the Monastery acquired and owned a concentrated heritage mostly in the region of Lisbon, although its influence reached a national level due to the rights and privileges that it possessed in the kingdom. Keywords: Medieval History. Monastery of São Vicente de Fora. Rural Heritage. Rural Heritage. Rural landscape. Portugal. 12th-13th centuries.PATRIMONIO RURAL DEL MONASTERIO DE SAN VICENTE DE FORA (LISBOA): siglos XII-XIIIResumen: El presente estudio, de naturaleza cualitativa y apoyado en investigación documental, analiza el sistema de organización económica y la gestión del aro rural, en particular la evolución de las relaciones que se establecieron entre el Monasterio de San Vicente de Fora y los particulares, asá como La diversificación y la expansión de su patrimonio rural, más intensas al redor de la ciudad de Lisboa. Parte de la conquista de Lisboa y de la fundación del Monasterio, a mediados del siglo XII, siguiendo un análisis del proceso de formación y estructuración del patrimonio monástico, asá como de las formas y estrategias de adquisición patrimonial, terminando con la composición de la propiedad rural. A continuación se presentan los resultados, predominando en el paisaje rural, por orden decreciente, las hereditates de "pan", las viñas y los olivares, junto a otro tipo de propiedades rurales, asá como de los medios de transformación: molinos y aceñas, lagares de vino y aceite y hornos de pan. Concluye que el Monasterio habáa adquirido y poseáa un patrimonio concentrado en la región de Lisboa, a pesar de su influencia extendida a nável nacional, en virtud de los derechos y los privilegios que poseáa en el reino.Palabras clave: Historia Medieval. Monasterio de San Vicente de Fora. Patrimonio Rural. Propiedad rural. Paisaje rural. Siglos XII-XIII.
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Mokshina, Elena N., and Eugeniy A. Shelkov. "DRAKINSKY POKROVSKY MONASTERY: TWENTY YEARS OF FORMATION." Humanitarian: actual problems of the humanities and education, no. 3 (September 30, 2018): 293–302. http://dx.doi.org/10.15507/2078-9823.043.018.201803.293-302.
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Introduction. The article is devoted to the history of the formation and activity of the Pokrovsky monastery, situated in the old erzya-mordvinians village Drakino Torbeevsky district of the Republic of Mordovia. Formed in 1996, it is at the initiative of the local clergy and Archbishop of Saransk and Mordovia Varsonofy, dreamed that in all district of Mordovia was his monastery. Official opening monastery held in 1998. Monastery arose on the basis of Pokrovsky stone church built before the revolution, with a rich history. Methods. The article uses traditional methods of ethnographic science, such as field observation, questionnaires, survey and interview, a complex approach, quantitative analysis. The methods of historical science used comparative-historical, historical-genetic, problem-chronological, structural-system. Among the general scientific methods of research were involved descriptive-narrative, logical, generalization, typological, classification and systematization methods. Results. Drakinsky Pokrovsky monastery despite the small number of monks has been very active educational, missionary, economic and philanthropic activity. Now it and its main temple, all other constructions in its territory in its territory admires by its striking well-groomed. After all Pokrovsky church has completed its part of the altar, purchased over architectural appearance, its interior decoration different festive edge-cell and splendor than, of course, proud of all the villagers. In July, 2016 in village Drakino the ethnographic expedition of Mordovian State University worked by which the survey was conducted on a specially designed questionnaire devoted to the study of religious life Mordvinians, the results are also analyzed in this article. Conclusion. The conducted survey of residents village Drakino showed that despite its very positive results, indicating that in the sphere of their religious life there are no serious problems, contradictions, causes concern incompetence, passivity and indifference of many villagers to very important issues for the future of the Mordovian people, both in the field of ethnic and religious life, and in a number of other aspects, which testifies to the need to pay more attention to his enlightenment, to work towards the development and growth of ethnic identity.
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Krasnoperov, Denis V. "ON THE FOUNDATION OF NIZHNY NOVGOROD ASCENSION MONASTERY." Historical Search 3, no. 3 (September 29, 2022): 38–43. http://dx.doi.org/10.47026/2712-9454-2022-3-3-38-43.
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The article deals with the formation of the Pechersky Ascension Monastery in the city of Nizhny Novgorod in the first half of the XIII century. The role of Saint Dionysius of Suzdal in the creation of the monastery is traced. The time interval during which the monastery could be formed is determined. The hypotheses of researchers regarding the date of the Ascension Monastery’s foundation are analyzed. The issue concerning the personality of the founder – Saint Dionysius, the place where the monastery was originally founded, is investigated. It is concluded that the foundation of the Ascension Monastery is not only an important milestone in the history of Nizhny Novgorod, but also an important stage in the spread of monastic “cenobia” throughout the Northeastern Russia.
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Mishchenko, Olena. "Formation and functioning regularities of temple and monastery landscapes." Geografický časopis - Geographical Journal 74, no. 1 (March 31, 2022): 31–50. http://dx.doi.org/10.31577/geogrcas.2022.74.1.02.
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Eseeva, O. V. "Organization of internal life and socio-economic development of the Sursky Convent in the early 20<sup>th</sup> century." Russian Journal of Church History 3, no. 2 (July 30, 2022): 99–125. http://dx.doi.org/10.15829/2686-973x-2022-100.
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The article comprehensively studied the history of the convent founded by Father John of Kronstadt in his homeland in the village of Sura, Pinezhsky district, Arkhangelsk region. The unrelenting interest in Father John requires the study and history of the Sura St. John the Theologian Convent. Numerous studies dedicated to the saint practically do not affect the history of the Sura monastery. An analysis of the features of the formation and development of the Sura Monastery contributes to the study of female monasticism and monastic construction in the Russian North. The revival of the monastery today implies close attention to its history. The article, written with the involvement of a large array of unpublished materials, creates a general picture of monastic life. The circumstances and reasons for the founding are indicated, the architectural ensemble of the Sura Monastery is presented. An assessment of the economic activity of the monastery is given. The circumstances of the emergence of farmsteads in Arkhangelsk and St. Petersburg and the monastery skete in Letovskaya Grove are briefly outlined. The often hidden and least explored inner life of the monastery is touched upon. Relations with the world are presented with an emphasis on the social service of the monastery.
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Shvetsova-Shilovskaya, E., and S. Ilvitskaya. "RECONSTRUCTION OF THE VALDAI IVERSKY, SPASO-PRILUTSKY AND KIRILLO-BELOZERSKY MONASTERIES IN MODERN CONDITIONS FOR THE DEVELOPMENT OF PILGRIMAGE AND TOURISM." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 6, no. 5 (May 18, 2021): 36–49. http://dx.doi.org/10.34031/2071-7318-2021-6-5-36-49.
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The development of Orthodox monasteries in the north of Russia is facing difficulties due to the increase in the number of pilgrims and tourists, as well as the restoration of traditional and the emergence of new functions performed by monastic complexes. The four basic principles of reconstruction and development of Orthodox monastery complexes of the Russian North formulated earlier allow to develop specific recommendations aimed at reconstruction and development of monasteries. In this work, recommendations are developed for the Iver Monastery, Spaso-Prilutskiy Monastery and Kirillo-Belozerskiy Monastery that substantially differ in their preservation and performed functions. The developed recommendations are concerned with the general plans of the monastery complexes, as well as the buildings comprising the main functional groups of these monasteries. In all the monasteries considered in this paper, the application of these recommendations will lead to the formation of an accessible multifunctional architectural and spatial environment. Such environment provides optimal zoning of the monastery territory, preserves both architectural ensemble of a given monastery complex and the surrounding nature landscape and creates the best possible conditions for the monastery inhabitants and visitors. The approach proposed in this paper is planned to be developed and applied to a number of other monasteries in the Russian North
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Melnikova, Liubov. "New Athos Monastery of Saint Simon the Cananaean is the Spiritual Center in the South of the Russian Empire: the Circumstances of the Emergence and the Process of the Formation of the Monastery." ISTORIYA 13, no. 12-1 (122) (2022): 0. http://dx.doi.org/10.18254/s207987840020007-6.
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The article examines the circumstances of the foundation and the process of formation in the Caucasus of the New Athos Monastery of St. Simon the Cananaean — a branch of the Athos Russian St. Panteleimon Monastery. It is shown that the appearance of the Caucasian monastery was one of the results of the “Greek-Russian Panteleimon process” — a major conflict that arose in the first half of the 1870s. on Mount Athos due to the aggravation of contradictions between different ethnic communities in St. Panteleimon Monastery, the general rise in the Greek environment of anti-Slavic and anti-Russian sentiments caused by Russia's position in the Greek-Bulgarian church issue, as well as due to the actions of British diplomacy, which sought to weaken Russian influence in the Balkans and the Middle East. The role of the Russian ambassador to Constantinople N. P. Ignatiev in the settlement of the conflict and in the appearance of the New Athos Monastery in the Caucasus is considered. The origin and development of the Caucasian monastery, its situation during the Russian-Turkish War of 1877—1878, the spiritual life and missionary activity of the New Athonite monks are studied. It is emphasized that the New Athos Monastery, having emerged as a supposed “refuge” for Russian Athonians in the event of new troubles in the East, soon turned into a pearl of the Black Sea coast, a major spiritual and missionary center in the south of the Russian Empire.
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Terletska, Khrystyna, and Mykhailo Kosmii. "THE GENESIS AND PRECONDITIONS FOR THE FORMATION OF THE ARCHITECTURAL HERITAGE OF PRYKARPATTIA." Current problems of architecture and urban planning, no. 64 (August 31, 2022): 119–33. http://dx.doi.org/10.32347/2077-3455.2022.64.119-133.
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Today, Ukraine is actively integrating into the world cultural space, therefore a full and comprehensive study of the formation of the architectural heritage of the Carpathian region and its impact on the country's cultural environment is of great national importance. Prykarpattia occupies the third place in Ukraine for several monuments of architecture and urban planning. There are 3,944 objects of cultural heritage in the region and 1,443 of them are monuments of architectural heritage, 90 objects are of national importance. These are such sights as the church of St. Panteleimon in the village of Shevchenkove, the Carmelite church of the 17th century, with a monastery complex, the remains of the Galician castle of the 13th-17th centuries, in the town of Halychi, a monastery in the village of Manyava, St. Anthony's Church and the Bernardine monastery in the village of Hvizdets the Church of the Immaculate Conception of the Blessed Virgin Mary, the Holy Resurrection Cathedral, the College of Jesuits, the Dominican Monastery, the Armenian Cathedral the Brewery in Ivano-Frankivsk, etc.
The article deals with the study of architectural, local and historical literature, analyzes the formation of the architecture of Prykarpattia in the prehistoric (primordial) period, the architecture of Prykarpattia in the Ancient, Middle Ages, New and Modern periods. In each historical period, we have identified stages associated with important social and political changes in the Carpathian region and are the drivers of changes in the architecture of the region. The historical prerequisites for the formation of the cultural heritage of the Carpathian region from the earliest stage to the present are determined, which includes the evolution and development of society and the emergence of socio-economic relations, the emergence of complex political entities such as the Principality of Galicia, and later the Galicia-Volyn state, the change of religion and the expansion of foreign economic relations connections, raids of Crimean Tatars and Turks the emergence of firearms and the conquest of the Carpathian territories by Poland, Austria-Hungary, Moldova and the entry into the USSR.
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Bushueva, E. S. "Military and Defensive Function of the Nerchinsk Assumption Men’s Monastery (to the History of the Nerchinskaya Church of Assumption)." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 41 (2022): 71–77. http://dx.doi.org/10.26516/2073-3380.2022.41.71.
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The article is timed to coincide with three significant dates in Russian history – the 800th anniversary of the birth of Prince Alexander Nevsky, the 170th anniversary of the formation of the Trans-Baikal Cossack army, and the 315th anniversary of the signing of the imperial decree on the founding of a supernumerary Uspensky monastery near the Nerchinsk prison. The article introduces the military-defensive function of the monastery. A description of the strategically advantageous location of the wooden prison building of the Assumption monastery is given. The story is about experienced Cossack explorers, who took monastic vows in their old age, and made up a serious fighting force of the monastery-fortress. The use of historicism as the main methodological principle of research made it possible to find and analyze a large volume of previously unpublished manuscript historical documents from the archives of Chita, Ulan-Ude, Irkutsk, with their subsequent introduction into scientific circulation.
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Stetsyk, Yuriy, and Igor Kryvosheya. "Насельники Уманського Василіянського Монастиря (1816–1834 роки): Біографічні нотатки." Studia Archiwalne 9 (December 30, 2022): 35–62. http://dx.doi.org/10.4467/17347513sa.22.002.17113.
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W artykule przedstawiono okoliczności powstania i likwidacji klasztoru. Zaprezentowano rezultaty badań autora dotyczących poprzednich okresów historii klasztoru. Prześledzono działania podjęte przez rosyjskie władze okupacyjne w celu ograniczenia działalności i zamknięcia klasztorów bazylianów w prawobrzeżnej Ukrainie. Ukazano działalność szkoły powiatowej przy klasztorze w Humaniu. W załączeniu życiorysy mieszkańców klasztoru. Monitorowano dynamikę liczby mnichów i uczniów szkoły klasztornej. Analizowane są główne cechy prozopograficzne monastycyzmu bazyliańskiego w Humaniu: etapy formacji duchowej i intelektualnej, obowiązki, struktura wieku i czasu. The circumstances of the foundation and liquidation of the monastery have been revealed. The results of the author's research on previous periods of the history of the monastery are presented. The measures taken by the Russian occupation authorities to limit the activities and close the Basilian monasteries in Right Bank Ukraine were traced. The activity of the Uman district school at the monastery was considered. Biographies of the inhabitants of the monastery are attached. The dynamics of the number of monks and students of the monastery school were monitored. The main prosopographic characteristics of the Uman Basilian monasticism are analyzed: stages of spiritual and intellectual formation, duties, age and time indicators.
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Bolshakova, Svetlana Evgenievna. "Valaam Monastery School of Painting." Secreta Artis, no. 4 (January 21, 2021): 41–72. http://dx.doi.org/10.51236/2618-7140-2020-3-4-41-72.
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The article is dedicated to the formation of Valaam’s own school of painting for monks and novices of the monastery. This process consisted of several stages connected to both the historical development of the monastery itself, as well as the expanding influence of the Russian Imperial Academy of Arts. The official establishment of the painting school, which trained artists according to academic methods, dates back to the late 19th – early 20th centuries. The entire preceding history of the monastery paved the way for the inauguration of the school. In particular, the monastery gathered a carefully selected collection of engravings and reproductions of famous religious paintings, art manuals, human anatomy atlases and picturesque copies of popular works of art. Construction of the new Transfiguration Cathedral, to be supposedly painted by monastery artists, provided the main impetus for the eventual opening of the school. Gifted Valaam monks Alipiy (Konstantinov) and Luka (Bogdanov), as well as a student of the Russian Academy of Arts, V. A. Bondarenko, taught at the monastery’s school. Among some of the most diligent students of the school were hegumen Gavrill (Gavrilov), the main proponent of its establishment and its trustee, along with monk Fotiy (Yablokov), the future head of the icon painting workshop. The school continued to operate until the monks of the Valaam Monastery were forced to flee to Finland as a result of hostilities that broke out in the archipelago during the Soviet-Finnish war of 1939–1940.
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Khodjakov, Alexey, Lily Copenagle, Michael B. Gordon, Duane A. Compton, and Tarun M. Kapoor. "Minus-end capture of preformed kinetochore fibers contributes to spindle morphogenesis." Journal of Cell Biology 160, no. 5 (February 25, 2003): 671–83. http://dx.doi.org/10.1083/jcb.200208143.
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Near-simultaneous three-dimensional fluorescence/differential interference contrast microscopy was used to follow the behavior of microtubules and chromosomes in living α-tubulin/GFP-expressing cells after inhibition of the mitotic kinesin Eg5 with monastrol. Kinetochore fibers (K-fibers) were frequently observed forming in association with chromosomes both during monastrol treatment and after monastrol removal. Surprisingly, these K-fibers were oriented away from, and not directly connected to, centrosomes and incorporated into the spindle by the sliding of their distal ends toward centrosomes via a NuMA-dependent mechanism. Similar preformed K-fibers were also observed during spindle formation in untreated cells. In addition, upon monastrol removal, centrosomes established a transient chromosome-free bipolar array whose orientation specified the axis along which chromosomes segregated. We propose that the capture and incorporation of preformed K-fibers complements the microtubule plus-end capture mechanism and contributes to spindle formation in vertebrates.
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Mitrašinović, Marina, Vesna Ristić Vakanjac, Veljko Marinović, Saša Milanović, Ljiljana Vasić, and Dušan Polomčić. "Karst aquifer impact on the formation of surface runoff: case study of the Resava River catchment, Serbia." Review of the Bulgarian Geological Society 83, no. 3 (December 2022): 255–58. http://dx.doi.org/10.52215/rev.bgs.2022.83.3.255.
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The paper compares the flow regimes of the Resava River at the gauging stations of the Manasija Monastery (upper course) and the town of Svilajnac (lower course). The hydrological analysis encompasses a multiyear period of monitoring (1982–2020). The water budget and baseflow index are assessed for the catchment areas monitored by the Svilajnac station (683 km2) and the Manasija Monastery station (358k m2), considering the overall monitoring period and characteristic years. The results indicate that the specific runoff in the upper catchment is about 50% higher than that of the entire catchment. The reason is that the upper catchment is 55% karst, whereas the remainder is non-karst. The situation is similar in dry years. However, in wet years the specific runoff of the entire catchment is higher than that of the upper catchment.
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Kapoor, Tarun M., Thomas U. Mayer, Margaret L. Coughlin, and Timothy J. Mitchison. "Probing Spindle Assembly Mechanisms with Monastrol, a Small Molecule Inhibitor of the Mitotic Kinesin, Eg5." Journal of Cell Biology 150, no. 5 (September 4, 2000): 975–88. http://dx.doi.org/10.1083/jcb.150.5.975.
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Monastrol, a cell-permeable small molecule inhibitor of the mitotic kinesin, Eg5, arrests cells in mitosis with monoastral spindles. Here, we use monastrol to probe mitotic mechanisms. We find that monastrol does not inhibit progression through S and G2 phases of the cell cycle or centrosome duplication. The mitotic arrest due to monastrol is also rapidly reversible. Chromosomes in monastrol-treated cells frequently have both sister kinetochores attached to microtubules extending to the center of the monoaster (syntelic orientation). Mitotic arrest–deficient protein 2 (Mad2) localizes to a subset of kinetochores, suggesting the activation of the spindle assembly checkpoint in these cells. Mad2 localizes to some kinetochores that have attached microtubules in monastrol-treated cells, indicating that kinetochore microtubule attachment alone may not satisfy the spindle assembly checkpoint. Monastrol also inhibits bipolar spindle formation in Xenopus egg extracts. However, it does not prevent the targeting of Eg5 to the monoastral spindles that form. Imaging bipolar spindles disassembling in the presence of monastrol allowed direct observations of outward directed forces in the spindle, orthogonal to the pole-to-pole axis. Monastrol is thus a useful tool to study mitotic processes, detection and correction of chromosome malorientation, and contributions of Eg5 to spindle assembly and maintenance.
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Mogarichev, Yuriy, and Alena Ergina. "Reassessing the Periodization of Mural Paintings in the Cave Church of the Southern Mangup Monastery." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 47–63. http://dx.doi.org/10.15688/jvolsu4.2019.6.4.
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Introduction. The Southern Monastery is located in the southern part of the Mangup plateau in a natural rock grotto. The cave church is in the eastern side of the grotto. It is decorated with mural paintings. The murals of the church are concentrated in the altar. Frescos are divided into the images on the apse, on the altar arch and on the vaults of the church. Methods. Authors give the periodization of frescos comparing iconography and stylistics. Analysis. The images on the apse are flat. The eaves of the altar arch are similar to the icon row. Saints on the arches of the church have their original compositional solution. The apse’s painting was formed earlier than other architectural divisions of the church interior. The fundamentally different organization of the tectonics of the pictorial surface of the altar arch eave and vaults suggests that different artists made these images at short intervals. Results. The church’s murals of the Southern Mangup Monastery were probably formed in three stages. Different artists, who were the representatives of various eastern Christian schools of sacred painting, made the murals. Due to the closed compositional scheme the painting system appears as an indissoluble whole, despite the definite duration of the murals’ formation in the church of the Southern Mangup Monastery. In general, the paintings of the church of the Southern Mangup Monastery date from the early – the third quarter of the 15th century. Probably this monastery is associated with the ruling dynasty of Theodoro.
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Davidenko, Dmitry G. "Deliverance of St. Macarius from the June Fire of 1547 in the Novinsky Monastery." Herald of an archivist, no. 3 (2022): 824–35. http://dx.doi.org/10.28995/2073-0101-2022-3-824-835.
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The article examines an episode recorded in various narratives and well-known to historians of medieval Moscow, although never studied specifically — rescue of Metropolitan Macarius from the famous fire of 1547, when he was suffocating in the Kremlin Assumption Cathedral engulfed in smoke. The historiography cites three Moscow monasteries as possible place of his evacuation: Novospassky, Novodevichy, and Novinsky. This issue never caused controversy, as it was considered peripheral and secondary and because traditional 20th century historiography stepped away from church and local history issues. However, the problem may be of interest in order to clarify the mechanisms of historiographical legends formation (i.e. unintentional distortion of information from older historical sources in later narratives) and to determine the proximity of metropolitan monastery to the court of Moscow metropolitans. Presently, since the discovery of the Postnik Chronicler compiled in the 16th century, most historians stand by its information that the Moscow Novinsky Monastery was the place of Metropolitan Makarius’s evacuation. A.A. Zimin, however, considered it to be the Novodevichy convent. Authors of historical descriptions of the Moscow Novospassky Monastery, classics of the 19th century historiography (N.M. Karamzin, S.M. Solovyov), and some researchers of the late 20th century (V.B. Kobrin, A.I. Pliguzov) believe that this monastery was the place of metropolitan’s salvation. The article demonstrates that the 19th century historiographers could have drawn on late chronicle monuments of the 17th century. In any case, the Mazurinsky chronicle (1680s) clearly states that Metropolitan Makarius was taken “to the Savior on the New.” The article argues that the author of the Mazurinsky chronicler showed great interest in the Novospassky Monastery (New Monastery of the Savior), stimulated by the prominent role of this monastery in the church hierarchy, especially in the era of the first Romanovs. The inference of the Postnik chronicler that the Novinsky Monastery was the place of Makarius’s salvation have been long disregarded by historians due to unofficial nature of the source and its rarity. The article also forays in the history of the Novodevichy, Novinsky, and Novospassky monasteries, commenting on their status and role in the history of medieval Moscow and the Russian Church as a whole.
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L, Chen. "HISTORICAL AND ARCHITECTURAL DEVELOPMENT OF THE EXALTATION OF THE HOLY CROSS MONASTERY IN MANYAVA (GREAT MANYAVSKY HERMITAGE) XVII-XX CENTURIES." Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 3, no. 2 (November 20, 2021): 118–26. http://dx.doi.org/10.23939/sa2021.02.118.
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The article traces the history of the origin of the Manyavsky Hermitage and reveals the stages of development of the monastery from the beginning of its foundation and formation, prosperity to the decline, destruction and revival in our time. In the course of the research, the architectural-spatial and planning structure of the monastery ensemble of the Exaltation of the Holy Cross in Manyava were analyzed. The originality of the ensemble lies not only in the harmonious combination of wooden, brick monastic buildings, surrounded by fortified thick walls with three towers but also in a kind of architectural and spatial combination of the main cathedral, which dominates the cells and other temples, with high dominants - the Treasury Tower and the Bell Tower. Diverse in architectural-compositional and artistic solutions, the material of construction, monastic buildings are organically integrated into the existing landscape environment and form a holistic architectural ensemble. The monastery buildings of the Great Manyavsky Hermitage have architectural and artistic value, belong to the historical and cultural heritage, and are an invaluable spiritual heritage of Ukraine.
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Gomez, Fernando. "SYNONYMY OF DINOFLAGELLATES WITH BASKET-LIKE ENDOSKELETONS: Monaster, Amphilothus AND Achradina (AMPHILOTHALES, DINOPHYCEAE)." CICIMAR Oceánides 32, no. 2 (November 24, 2017): 1. http://dx.doi.org/10.37543/oceanides.v32i2.202.
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The basket-like skeleton-bearing dinoflagellates have been divided into three genera: the little-known Monaster as having a skeleton with longitudinal ribs in the epitheca, Amphilothus with a dense and geometric skeletal tessellation in the epitheca, and Achradina with characteristics intermediate between the other two genera. Cells of different sizes and morphologies corresponding to these genera co-occurred within the same samples from the Mediterranean Sea and South Atlantic Ocean. During cell division, a bigger daughter cell kept the endoskeleton, while the smaller daughter cell formed a new skeleton, beginning with the formation of the hypotheca. The different degree of maturation of the skeleton explained the great intraspecific variability in skeletal morphology. These forms share a distinctive crest-like apical structure with several internal radiating slits. These evidences indicate that the genus Monaster corresponds to immature cells with incomplete developed endoskeleton in the epitheca; Amphilothus corresponds to the mature cells with more developed epithecal endoskeleton, while Achradina shows intermediate morphologies and it is the most common form in the plankton samples. The genera Achradina, Amphilothus and Monaster correspond to a single species, with the name Monaster rete having priority.Sinonimia de dinoflagelados con endoesqueletos en forma de cesta: Monaster, Amphilothus y Achradina (Amphilothales, Dinophyceae) Los dinoflagelados caracterizados por endoesqueletos en forma de cesta se han agrupado en tres géneros: Monaster, poco conocido y con un esqueleto con arcos longitudinales en la epitheca, Amphilothus con el esqueleto de la epiteca densa y geométricamente teselado, y Achradina con características intermedias entre los otros dos géneros. Células de diferentes tamaños y morfologías correspondientes a estos géneros coocurren en muestras recolectadas del Mar Mediterráneo y el Océano Atlántico Sur. Durante la división celular, una de las células hija es más grande y mantiene el esqueleto de la célula madre, mientras que la otra célula hija es más pequeña y crea un nuevo esqueleto, comenzando con la formación de la hipoteca. El diferente grado de maduración explica la gran variabilidad en la morfología del esqueleto que se ha observado. Estas formas comparten una distintiva estructura apical en forma de cresta con varias aberturas radiales. Estas evidencias indican que el género Monaster corresponde a células inmaduras con un endoesqueleto incompletamente desarrollado en la epitheca, Amphilothus corresponde a células maduras con el endoesqueleto de la epitheca más desarrollado, mientras que Achradina es la forma más frecuente en las muestras de plancton y engloba a células con una morfología intermedia entre los otros dos géneros. Estas observaciones sugieren que los géneros Achradina, Amphilothus y Monaster corresponden a una sola especie, con prioridad para el nombre Monaster rete.
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Gomez, Fernando. "SYNONYMY OF DINOFLAGELLATES WITH BASKET-LIKE ENDOSKELETONS: Monaster, Amphilothus AND Achradina (AMPHILOTHALES, DINOPHYCEAE)." CICIMAR Oceánides 32, no. 2 (November 24, 2017): 1. http://dx.doi.org/10.37543/oceanides.v32i2.202.
Full textAbstract:
The basket-like skeleton-bearing dinoflagellates have been divided into three genera: the little-known Monaster as having a skeleton with longitudinal ribs in the epitheca, Amphilothus with a dense and geometric skeletal tessellation in the epitheca, and Achradina with characteristics intermediate between the other two genera. Cells of different sizes and morphologies corresponding to these genera co-occurred within the same samples from the Mediterranean Sea and South Atlantic Ocean. During cell division, a bigger daughter cell kept the endoskeleton, while the smaller daughter cell formed a new skeleton, beginning with the formation of the hypotheca. The different degree of maturation of the skeleton explained the great intraspecific variability in skeletal morphology. These forms share a distinctive crest-like apical structure with several internal radiating slits. These evidences indicate that the genus Monaster corresponds to immature cells with incomplete developed endoskeleton in the epitheca; Amphilothus corresponds to the mature cells with more developed epithecal endoskeleton, while Achradina shows intermediate morphologies and it is the most common form in the plankton samples. The genera Achradina, Amphilothus and Monaster correspond to a single species, with the name Monaster rete having priority.Sinonimia de dinoflagelados con endoesqueletos en forma de cesta: Monaster, Amphilothus y Achradina (Amphilothales, Dinophyceae) Los dinoflagelados caracterizados por endoesqueletos en forma de cesta se han agrupado en tres géneros: Monaster, poco conocido y con un esqueleto con arcos longitudinales en la epitheca, Amphilothus con el esqueleto de la epiteca densa y geométricamente teselado, y Achradina con características intermedias entre los otros dos géneros. Células de diferentes tamaños y morfologías correspondientes a estos géneros coocurren en muestras recolectadas del Mar Mediterráneo y el Océano Atlántico Sur. Durante la división celular, una de las células hija es más grande y mantiene el esqueleto de la célula madre, mientras que la otra célula hija es más pequeña y crea un nuevo esqueleto, comenzando con la formación de la hipoteca. El diferente grado de maduración explica la gran variabilidad en la morfología del esqueleto que se ha observado. Estas formas comparten una distintiva estructura apical en forma de cresta con varias aberturas radiales. Estas evidencias indican que el género Monaster corresponde a células inmaduras con un endoesqueleto incompletamente desarrollado en la epitheca, Amphilothus corresponde a células maduras con el endoesqueleto de la epitheca más desarrollado, mientras que Achradina es la forma más frecuente en las muestras de plancton y engloba a células con una morfología intermedia entre los otros dos géneros. Estas observaciones sugieren que los géneros Achradina, Amphilothus y Monaster corresponden a una sola especie, con prioridad para el nombre Monaster rete.
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Mishchenko, Olena. "REGULARITIES OF LOCATION AND FUNCTIONING OF TEMPLE AND MONASTERY LANDSCAPES IN THE STRUCTURE OF THE CITY." SCIENTIFIC ISSUES OF TERNOPIL VOLODYMYR HNATIUK NATIONAL PEDAGOGICAL UNIVERSITY. SERIES: GEOGRAPHY 52, no. 1 (May 30, 2022): 120–28. http://dx.doi.org/10.25128/2519-4577.22.1.15.
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The relevance of this study lies in the need for geographical justification, the need to rethink modern views on the laws of creation and operation of temple and monastery systems in the city structure. The studied territorial systems are considered as a subclass of sacred landscapes. The aim of the article is to study the patterns of location and functioning of temple and monastery landscapes in the structure of the city (on the example of Lutsk). The work uses a transdisciplinary approach, as the study of a complex territorial system which is a sacred landscape certainly requires the abandonment of the usual standard methods, established views, the implementation of new research technologies created at the intersection of several fields of knowledge. The study was conducted using the methods of systems analysis, structural and logical generalization, survey, mapping.
The concept of temple / monastery landscapes is interpreted by us as natural-anthropogenic or anthropogenic systems, markers of which are religious buildings (church, monastery, cathedral, chapel, etc.) and functionally related areas formed in the structure of abiotic and biotic natural components, complicated by anthropogenic and man-made components associated with religious, cognitive activities of man.
The sacred nature of temples and monasteries determines their key role in the formation of sacred space and dominance in the environment. Analysis of the geographical patterns of formation and functioning of temple and monastery landscapes shows that they are confined to the power, terrace and watershed types of landscapes, as well as contrasting environments, located near natural water bodies. The nature of vegetation within the studied territorial systems is determined by natural and social factors, in particular the features of relief and the local climate of the territory, the confessional affiliation of the cult building.
The study of the formation and peculiarities of the functioning of temples and monasteries of Lutsk allowed to identify the following patterns: most temples and monasteries are located in the center and historical part of the city, have a dominant position in relief, built within the floodplain terrace or upper slope; the period from 1991 to the present is characterized by the process of restoration of destroyed temples and monasteries; most of the temples built after 2000 are located within residential buildings, park areas and are not characterized by a dominant (predominant) location.
The article presents the author's landscape maps of individual territories of Lutsk within which the temple landscape was formed / is being formed. The process of formation and functioning of the sacred territorial system, the marker of which is the Lutsk Holy Trinity Orthodox Cathedral, is consistent with urban conditions and restrictions and church canons. The designed church in honor of the Mother of God of Khomsk is located within the landscape tract - steep (16°) slopes of the southern exposure on low-power eroded antropogenic modified gray podzolic soils testifies to its inconsistency with urban conditions, restrictions and restrictions.
Ukrainian legislative and town-planning documentation envisages a number of planning restrictions concerning the peculiarities of the creation and functioning of sacred landscapes and ensures their preservation and use to meet the religious and cognitive needs of society. According to the city zoning plan, the studied territorial systems are located in the area of religious and ceremonial buildings, but in recent years they are actively created in the recreation area, as well as apartment buildings. Naturally, the increase in the population of cities leads to the expansion of their area. Therefore, when building new residential areas, it is advisable to provide for the formation / design within their temple landscapes.
Keywords: sacred landscape, temple and monastery landscape, Lutsk.
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Franklin, S. "Saint Sergius of Radonezh, His Trinity Monastery, and the Formation of Russian Identity." Journal of Church and State 54, no. 4 (October 9, 2012): 658–60. http://dx.doi.org/10.1093/jcs/css096.
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Louth, Andrew. "Saint Sergius of Radonezh, his Trinity Monastery, and the Formation of Russian Identity." International journal for the Study of the Christian Church 12, no. 2 (May 2012): 209–11. http://dx.doi.org/10.1080/1474225x.2012.711576.
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Степанова, Юлия Владимировна. "MONASTERIES OF THE TVER HALF OF THE BEZHETSKAYA PYATINA AT THE END OF THE 15TH - 16TH CENTURIES: LOCALIZATION, LAND OWNERSHIP." Вестник Тверского государственного университета. Серия: История, no. 3(59) (December 23, 2021): 76–90. http://dx.doi.org/10.26456/vthistory/2021.3.077-092.
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Статья посвящена монастырям и монастырскому землевладению в Тверской половине Бежецкой пятины в конце XV - XVI в. Основными источниками являются писцовые книги, привлекается актовый материал, описания XIX - начала ХХ в. В общей сложности выявлена информация о десяти монастырях, девять из которых возникло в XVI в. Наиболее ранним, предположительно, является Иоанно-Богословский монастырь в волости Удомля. Размеры монастырей Тверской половины Бежецкой пятины были невелики, землевладения располагались в непосредственной близости от самих монастырей. Более крупными являлись владения новгородских обителей - Воскресенского на Мячине, Кириллова, Юрьева, Троицкого Млёвского. В целом монастырское землевладение в Тверской половине Бежецкой пятины после присоединения Новгорода к Московскому государству уступало размерам владений Хутынского и Аркажского монастырей на этой территории в период новгородской самостоятельности. Небольшие размеры монастырского землевладения и малое количество монастырей на изучаемой территории объясняется ее периферийностью по отношению к Новгороду. Возникшие в XVI в. монастыри находились на сухопутных и водных путях сообщения. Упадок монастырского хозяйства наблюдается с последней четверти XVI в. Формирование систем приписных монастырей в XVII в., вероятно, являлось попыткой выхода из кризиса путем консолидации монастырских ресурсов. The article is devoted to the monasteries and monastery land ownership in the Tver half of the Bezhetskaya pyatina at the end of the 15th - 16th centuries. The main sources are the scribe books, acts, descriptions of the 19th - early 20th centuries. In total, information was revealed about ten monasteries, nine of which arose in the 16th centuries. The earliest, presumably, is the John Theological Monastery in the Udomlya volost. The size of the monasteries of the Tver half of the Bezhetskaya pyatina was very small, the land ownership was usually located in the immediate vicinity of the monasteries themselves. The larger ones were the lands of the Novgorod monasteries - the monastery of the Resurrection on Myachino, Kirillov, Yuryev, as well as the monastery of the St. Trinity Mlevsky.In general, the monastery land ownership in the Tver half of the Bezhetskaya pyatina after the accession of the Novgorod to the Moscow state was very small and inferior to the size of the lands of the Khutynsky and Arkazhsky monasteries in this territory during the period of Novgorod independence. Small scales of monastery land ownership and a small number of monasteries in the area under the research are explained by its periphery in relation to Novgorod. At the same time, the monasteries that arose in the 16th century were on land roads and waterways. The decline of the monastery economy has been observed since the last quarter of the 16th century. The formation of systems of ascribed monasteries in the 17th century was probably an attempt to overcome the crisis by the consolidation of the monastery resources.
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Khovalko, A., and L. Onyshkiv. "Features of travertine rocks Podillya in tourism activity as religious sites and pilgrimage tourism." Visnyk of the Lviv University. Series Geography 1, no. 43 (October 19, 2013): 288–96. http://dx.doi.org/10.30970/vgg.2013.43.1610.
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The features of travertine rock skirts in tourism activities. The classification data of natural formations on functional attributes for use in religious tourism. Apply complex geographic characteristics travertine rocks skirts as objects of religious tourism and pilgrimage. Keywords: travertine rock, religious tourism, pilgrimages, convent, monastery, temple.
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Van, Irina D. "Монастырь Хамарын-хийд: история и современное состояние (по материалам полевой экспедиции 2022 г.)." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 459–72. http://dx.doi.org/10.22162/2500-1523-2022-3-459-472.
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The article introduces results of the 2022 field expedition to Mongolia aimed at exploring history and culture of Khamaryn Khiid Monastery in Dornogovi Province, and provides brief historical and biographical data on the latter’s founder Ven. Luvsan Danzanravjaa. Goals. The study seeks to reconstruct key stages in the formation of the monastery’s architectural complex. Methods. The research methods employed are those of historical/topographical analysis (sacred objects), participant observation, comparison, historical/biographical investigation, and etymological analysis (toponyms). Results. Nowadays, Khamaryn Khiid serves as a tourist spot rather than a religious center. Both domestic and foreign tourists are eager to visit this sacral place in the Eastern Gobi. Despite extensive infrastructure development measures have been undertaken, there is still a lack of hotels and public eating places. The monastery has a high potential to become a leading object of religious tourism.
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Ozola, Silvija. "Impact of Catholic Monastery Church Building on Cistercian Monastery Formation in Livonia and the State of the Teutonic Order during 13th and 14th Century." Landscape architecture and art 12, no. 12 (August 27, 2018): 66–76. http://dx.doi.org/10.22616/j.landarchart.2018.12.07.
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Lewczak, Mirosław. "Monastery prawosławnej Diecezji chełmsko-bełskiej w XVI wieku – świadectwa rozwoju Prawosławia polskiego." Elpis 23 (2021): 113–17. http://dx.doi.org/10.15290/elpis.2021.23.13.
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This article is a contribution to the history of Polish Orthodoxy, concerning the issues of the relationship between diocesan development and the formation of monasticism in the Chełm and Belian dioceses. Despite the lack of a full range of archival sources and an insufficient number of scientific studies, the outline below confirms, that these accounts despite of some turbulences (law problems), always confirmed this particular aspect of Polish history, which is called Polish Orthodoxy.
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Vose, Kevin. "Absence and Elimination: Madhyamaka Interpretation in the Formation of Scholastic Traditions in Tibet." Journal of South Asian Intellectual History 3, no. 2 (December 9, 2021): 148–84. http://dx.doi.org/10.1163/25425552-12340026.
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Abstract This paper examines early Tibetan authors’ treatment of “elimination” (viccheda/vyavaccheda), in order to trace competing lines of Madhyamaka exegesis. I compare Gyamarwa’s (rgya dmar ba byang chub grags; twelfth century) treatment of this topic in his Analysis of the Essence of Madhyamaka with that of his teacher Gangpa Sheu (gangs pa she’u) and four early Tibetan Prāsaṅgika authors. I conclude that Gyamarwa knew of Candrakīrti’s Madhyamaka from Atiśa’s followers, but prioritized utilizing Śāntideva’s and Jñānagarbha’s views to support his Madhyamaka position. I reflect further on the nature of “tradition” in early Tibetan scholasticism, focusing on Sangpu Neutok (gsang phu ne’u thog) Monastery.
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Diachok, Oksana. "ARCHITECTURE OF BASILIAN MONASTERIES IN THE PROCESS OF FORMING THE SACRED IMAGE OF THE CITIES OF TERNOPIL REGION." Current problems of architecture and urban planning, no. 60 (April 26, 2021): 12–22. http://dx.doi.org/10.32347/2077-3455.2021.60.12-22.
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The article highlights the peculiarities of the formation of the sacred image of the modern Ternopil region under the influence of the architecture of the Basilian monastery complexes. Active missionary activity of the Order led to the founding, construction and reconstruction of ancient monasteries, which today are the decoration of the settlements of the region. These architectural ensembles are expressive compositional dominants in the historical environment of cities.
The most famous monastic complexes in Ternopil include the Holy Dormition Pochayiv Lavra, the main buildings of which were built in the union period, the Basilian Monastery in Buchach, the Uhornytsky (Pidhoryansky) Monastery, and the Basilian Monastery near Strusov. The buildings of monasteries are monuments of sacred art and important objects of national cultural heritage. Innovations that affected the ideological doctrine were reflected in the construction of the church: from a closed space monasteries turned into representative open complexes. In the interior of the temples, low partitions were replaced by wall altars, confessionals appeared, and so on. Some of the surviving altars today are masterpieces of sacred art. The Basilian monasteries reached their peak in the Baroque era under the patronage of wealthy families and with the involvement of leading European and Ukrainian architects. Their architecture forms the historical and cultural appearance of the Ternopil region. Monasteries represented the Western Ukrainian identity, performed sacred, defensive, cultural, functions, became an important part of the planning and figurative structure of cities and still give them an ideological color.
The research convinces us of the importance of preserving monastic complexes, which carry the genetic memory of the nation, help to reconnect with our own historical past and complement our knowledge of the history of architecture.
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Ključanin, Slobodanka. "Prijedlog modela baze podataka za evidentiranje karata i kartografske građe samostana Duha Svetoga u Fojnici = Proposal of a Database Model for Recording Maps and Cartographic Material of the Monastery of the Holy Spirit in Fojnica." Bosniaca 26, no. 26 (December 2021): 28–37. http://dx.doi.org/10.37083/bosn.2021.26.28.
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Samostan Duha Svetoga posjeduje vrijednu zbirku knjiga, karata, kartografske građe i drugih povijesnih dokumenata, skupljanih i sačuvanih tokom 650 godina svog postojanja. Knjižno blago je popisano i predstavljeno javnosti, dok se karte i kartografska građa nikad nisu evidentirali. Zbog toga je Univerzitet u Sarajevu, Građevinski fakultet – odsjek Geodezija predložio Franjevačkom samostanu Duha Svetoga u Fojnici istraživački projekt pod nazivom “Inventarizacija kartografske građe”, koja je podrazumijevala formiranje baze podataka u svrhu evidentiranja karata i kartografske građe. Takva baza podataka omogućava pregledno pretraživanje podataka o kartama i kartografskoj građi. Gvardijan samostana je prihvatio predloženi projekt te omogućio istraživačima pristup dijelu karata i kartografske građe koje čuvaju u svom arhivu i muzeju. Projekt je uspješno realiziran, kreirana je baza podataka koja je poslužila za tiskanje “Kataloga karta i kartografske građe samostana ‘Duha Svetoga’ u Fojnici”. U ovom članku detaljno je opisan postupak modeliranja baze podataka za evidentiranje karata i kartografske građe samostana Duha Svetoga u Fojnici. = The Franciscan Monastery of the Holy Spirit has a valuable collection of books, maps, cartographic materials and other historical documents, collected and preserved during the 650 years of its existence. The treasure in books was catalogued and presented to the public, while maps and cartographic material were never recorded. Therefore, the University of Sarajevo, Faculty of Civil Engineering – Department of Geodesy proposed to the Franciscan Monastery of the Holy Spirit in Fojnica a research project entitled “Inventory of cartographic material”, which involved the formation of a database to record maps and cartographic material. Such a database enables a clear search of data on maps and cartographic material. The Prior of the Monastery accepted the proposed Project, and gave the researchers access to a part of the maps and cartographic materials that they keep in their archive and museum. The project was successfully realized, a database was created which was used to print the “Catalogue of maps and cartographic materials of the monastery of the ‘Holy Spirit’ in Fojnica.” This article describes in detail the process of modelling a database for recording maps and cartographic material of the monastery Holy Spirit in Fojnica.
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Rakić-Mladenović, Jugoslava. "Monastic names in the Diptych of the Dečani Monastery (XVI-XX)." Zbornik radova Filozofskog fakulteta u Pristini 51, no. 4 (2021): 89–103. http://dx.doi.org/10.5937/zrffp51-32181.
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In this paper we dealt with monastic names in The Diptych of the Dečani Monastery, which records names from the end of the 16th to the beginning of the 20th century. We excerpted the names from the sections that are provided for entering the names of monks and nuns, as well as from other sections in which the names of monks are written. All recorded monastic names are analysed from the etymological and semantic aspect and from the aspect of their formation, and next to each name in brackets we provided the information of how frequent it was among the monks and nuns. The recorded male monastic names mostly belong to the group of calendar ones that appear very rarely, or do not appear among the people at all. Monastic female names are mostly names that are quite common among the people.
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Zhou, Zhenru. "Transcending History: (Re)Building Longchang Monastery of Mount Baohua in the Seventeenth Century." Religions 13, no. 4 (March 25, 2022): 285. http://dx.doi.org/10.3390/rel13040285.
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This paper analyzes the roles architectural renovation played in the revival of Longchang Monastery of Mount Baohua (Jiangsu), a major Chinese monastery of the Vinaya School and an ordination center in Late Imperial China. Based on temple gazetteers, monastic memoirs, and modern documentation of monastic architecture and life by Prip-Møller, the author reveals the formation of a spatial system that centered at the threefold ordination rituals. It took the entire seventeenth century for the system to take form under the supervision of a Chan monk-architect Miaofeng and three successive Vinaya abbots, Sanmei, Jianyue, and Ding’an. The spatial practices, comprising a series of reconstructions, reorientations, redesigns, re-demarcations, and refurbishments, have not only reconciled fractures and defects in the monastic architecture but also built a history for the rising institute. This article examines the construction of and the narratives around three centers of the Monastery, namely, the Open-Air Platform Unit where Miaofeng erected a copper hall, the Main Courtyard where Sanmei reoriented the monastic layout to follow the Vinaya tradition, the Ordination Platform Unit where Jianyue rebuilt a stone ordination platform, and again the Open-Air Platform Unit that Ding’an had refurbished and reunited with the later centers. The forces that have driven this seemingly non-progressive history, as the author argues, are not only the consistent efforts to counteract the natural course of material decay, but also the ambition of making a living history without beginning or end.
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Lawson, James. "Theological Formation in the Church of ‘the Last Men and Women’." Ecclesiology 9, no. 3 (2013): 335–46. http://dx.doi.org/10.1163/17455316-00903005.
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Every worldview has attendant disciplines. Late capitalism, as much to any Christian community, has its habits shaped by distinctive patterns of desire. Down the centuries, Christians have sought ways to live that line up with the vitality of their faith. We chart a course here through Kierkegaard, Bonhoeffer and Hauerwas. The route is distinctively shaped by pre-Reformation concerns as well as by Protestant ones, and in this it is deeply ecumenical. What, we ask, represents the excellence of the monastery as a community of formation in the present day? The answer will not necessarily be any literal monasticism but it will bear a strongly analogous relationship to it. We see this, not least for the Church of England, in the monastic roots of much of its approach to communal theological education and the question of our present willingness, or not, to live by its lessons.
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Дмитриев, Георгий Сергеевич. "Stages and Conditions of Formation of the Patrimony Fund of the Trinity-Sergius Monastery in the Rozhdestvensky and Serebuzhsky Fields of the Pereslavsky County." Theological Herald, no. 1(40) (March 15, 2021): 194–211. http://dx.doi.org/10.31802/gb.2021.40.1.010.
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Целью настоящей статьи является изучение этапов и условий формирования вотчинного фонда Троице-Сергиевой Лавры в Переславль-Залесском уезде (юго-западной его окраины). С помощью нарративного, сравнительно-аналитического, историко-биографического, источниковедческого и других научных методов был определён состав земельного монастырского фонда, специфика его формирования, крупные вкладчики и история передачи их вотчин обители. В ходе исследования было установлено, что незначительные земельные сделки в Рождественском стане начались уже в 1520-х гг., это были деревни: Семенцово, Язвицево, Монастырище, Грозилово (позже часть из них превратилась в пустоши). Более крупными вкладами была отмечена вторая половина ХVI в.: Троицкий монастырь получил от Бутурлиных часть села Богороцкого (позже вторую часть пожаловал царь Феодор I), от опричников Ловчиковых - село Махру с пустошами, от Баима Воейкова - деревню Дмитровскую. Деревня Чернцы (Ченцы) была окончательно присоединена к владениям монастыря в 1631 г. Вклады 1570-80-х гг. носили экстренный характер, обусловленный опричным террором и царскими опалами. Жертвователи стремились отдать свои земли святой обители, принять там постриг и погребение. К концу ХVI в. большая часть Рождественской волости принадлежала троицким властям. В 1650 г. царь Алексей Михайлович обменял дворцовые земли в Серебожье: с. Константиновское с 14 деревнями на половину с. Мытищи и с. Толоконцево. Таким образом, формирование земельного фонда Лавры происходило поэтапно в Рождественской волости и единовременно - в Серебожье. К середине ХVII в. Троице-Сергиев монастырь являлся крупнейшим феодалом не только в Переславском уезде, но и во всём центральном регионе Московского государства. The article is devoted to the history and conditions of formation of the feudal complex of the Trinity-Sergius monastery in the Pereslavl district, namely in the South-Western edge of it - Rozhdestvensky and Serebuzhsky fields. Minor land deals in the Rozhdestvensky district started in the 1520s, these are villages: Sementsova, Iyzvitsy, Monastyryshche, Grosilovo. Later, some of them turned into wastelands. Larger contributions were made in the second half of the 16th century: Trinity monastery received from the famous Buturlins part of the village of Bogorodsky (later the second part was granted by Tsar Fyodor I), from the oprichniks Lovchikovs - Mahra village, with the badlands, from Baim Voeykov - the village of Dmitrovskaya. The village of Cherntsi was finally annexed to the monastery's possessions in 1631. The contributions of the 1570s and 80s were of the immediate type, due to the oprichnina terror and the king's wrath. Сontributions sought to give their land to the Holy monastery (and not to the tsar), take monastic vows and burial there. By the end of the XVI century, most of the Rozhdestvenskaya district belonged to the Trinity authorities. In 1650, Tsar Alexei Mikhailovich exchanged the Palace of the earth in Sereboje - v. Konstantinovskoe with 14 villages, half the village of Mytishchi and v.Tolokontsevо. Thus, by the middle of the XVII century, the Trinity-Sergius monastery became the largest f feudalist not only in the Pereslavl district, but also in the entire Central region of the Moscow state.
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Subotin-Golubovic, Tatjana. "A Russian triodion sticherarion from the late 12th century - MS Hilandar 307." Muzikologija, no. 28 (2020): 33–46. http://dx.doi.org/10.2298/muz2028033s.
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MS Hilandar 307, a triodion sticherarion from the late 12th century, is one of the oldest Slavonic manuscripts kept at Hilandar. The manuscript has not survived in its entirety - it is missing the first part which contained stichera of the Lenten cycle; the extant part contains the pentecostarion cycle of stichera. It was written in the Russian recension. The manuscript has probably been kept at the monastery ever since its establishment and could have been even procured by St. Sava at the time of the formation of the monastery library. Its presence at the Serbian monastery confirms that there were no linguistic or practical liturgical obstacles to its use in religious services. Since the Serbian manuscript heritage does not include surviving sticheraria as a type of liturgical book, its content is highly interesting. This paper explores the interrelationship between the sticherarion and corresponding services in the oldest Serbian triodion, copied in the first half of the 13th century and now kept in the National Library of Russia in Saint Petersburg (F. ?. I. 68). Two services were selected as examples - the service for the Mid-Pentecost (Midfeast) and the service to the Holy Fathers of the First Ecumenical Council. An initial careful comparison already revealed the appearance of different translations of the texts shared by both manuscripts. Also, it was found that only a part of stichera in the sticherarion appear in full triodion services, in which stichera make up just one segment of the service as a complex hymnographic ensemble.
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Ding, Yufan, Catia Sofia Clemente Salvador, Ana Teresa Caldeira, Emma Angelini, and Nick Schiavon. "Biodegradation and Microbial Contamination of Limestone Surfaces: An Experimental Study from Batalha Monastery, Portugal." Corrosion and Materials Degradation 2, no. 1 (January 13, 2021): 31–45. http://dx.doi.org/10.3390/cmd2010002.
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An experimental study was conducted to assess the nature and extent of the biodeterioration of the limestone in the Batalha Monastery in Portugal. Stone fragments covered with microbial biofilms and lichenous crusts were investigated using Optical Microscopy (OM), Low Vacuum Scanning Electron Microscopy with Energy Dispersive Spectroscopy (LV-SEM + EDS), and X-ray micro-Diffractometry (μ-XRD). Microbial samples were collected from the stone surface, cultured, and analyzed with NGS metagenomic DNA test to classify the bacterial communities associated with the formation of the biofilms. Particulate air pollutants collected on Pall GN-6 paper filters using a cascade impactor were characterized by SEM-EDS + NGS. The results showed that lichens play a major role in biodeterioration by promoting both physical and chemical attack on the limestone substrate via hyphae mechanical penetration along calcite inter-crystalline spaces, the dissolution/leaching of calcite minerals, and the precipitation of secondary minerals such as Ca-oxalates within the stone porosity framework. DNA analyses identified the bacterial communities within the biofilms and their relative abundances. Air quality monitoring results suggest that the microbial population colonizing the monastery limestone could at least partially be derived from the dry and wet deposition of airborne biological particles on the stone surfaces and that S, N, and P-rich air pollutants may have provided nutrients and energy for the bacteria communities, thus indirectly facilitating biofilm formation, the growth of a lichenous crusts, and limestone biodeterioration effects.
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Сherkes, B., and O. Diachok. "HISTORY OF THE FORMATION AND DEVELOPMENT OF THE ARCHITECTURE OF THE MONASTERY COMPLEXES OF GALICIAN PODOLIA." Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 2019, no. 1 (November 1, 2019): 61–67. http://dx.doi.org/10.23939/sa2019.01.061.
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SIDOROVA, Alena V. "FEATURES OF THE ARCHITECTURAL AND TOWN PLANNING HERITAGE OF THE TOWN OF SOLVYCHEGODSK, ARKHANGELSK REGION." Urban construction and architecture 8, no. 4 (December 15, 2018): 93–97. http://dx.doi.org/10.17673/vestnik.2018.04.16.
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The main stages of the formation of the town-planning structure of the city of Solvychegodsk in the 16th - early 20th century are analyzed. The monuments of religious and civil architecture are studied.. Brief information about the two main cathedrals of the city - Blagoveshchensky and Vvedensky of the Vvedensky Monastery, the last of which is an outstanding monument in the style of Stroganov’s Baroque, as well as about the two remaining churches - the Savior and Vladimir is cited. The most interesting monuments of stone and wooden civil architecture are listed, their regional features are revealed.
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Nivet, Christiane. "Gregor Mendel fut-il soumis à la corvée avant de devenir moine en 1843 ?" médecine/sciences 36, no. 1 (January 2020): 63–68. http://dx.doi.org/10.1051/medsci/2019265.
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Après avoir suivi brillamment deux ans de cours préparatoires à la formation universitaire qui devait le mener au professorat, Gregor Mendel entre subitement dans un monastère augustin en 1843. A-t-il renoncé à son projet professoral pour devenir prêtre ou a-t-il seulement repoussé ce projet ? Afin de déterminer les raisons de son comportement, nous étudions dans cet article ses années de formation secondaire, en complétant et en corrigeant les données d’un curriculum vitae rédigé par lui-même en avril 1850, pour le joindre à une demande d’habilitation à l’enseignement secondaire.
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Романов, Григорий Александрович. "НАРОДНЫЙ ОБЫЧАЙ ПОКАЯННОГО МОЛЕНИЯ О ЗДРАВИИ В СРЕТЕНСКОМ МОНАСТЫРЕ (ХIX – НАЧАЛО XX В.)." Традиции и современность, no. 30 (December 12, 2022): 43–56. http://dx.doi.org/10.33876/2687-119x/2022-30/43-56.
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Статья посвящена изучению предыстории и истории становления и бытования народного обычая прихожан и паломников московского Сретенского монастыря, окончательно сформировавшегося в 1844 г. и просуществовавшего до 1922 г. Обычай был обусловлен исторически сложившимся особым почитанием преподобной Марии Египетской и местночтимого списка Владимирской иконы 1514 г. в Сретенской обители. «Покаянная традиция» сложилась на основе народной инициативы, связанной с почитанием преподобной Марии. Зерно традиции было заложено во времена преподобного Сергия Радонежского, который был духовником княгини Марии Серпуховской, нареченной в честь преподобной Марии Египетской. The article is devoted to the study of the prehistory and history of the formation and existence of the folk custom of parishioners and pilgrims of the Moscow Sretensky Monastery, which was finally formed in 1844 and lasted until 1922. The custom was due to the historically established special veneration of St. monastery. The «repentance tradition» was formed on the basis of a popular initiative associated with the veneration of St. Mary. The grain of the tradition was laid in the time of St. Sergius of Radonezh, who was the confessor of Princess Maria of Serpukhov, named in honor of St. Mary of Egypt.
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Yanenko, Anna. "“DISTANCE AND DISADVANTAGES OF TRAM TRAFFIC HAVE MADE ACCESS TO RESEARCH INSTITUTIONS DIFFICULT”: DWELLERS OF KYIV-PECHERSK MONASTERY IN 1920s — EARLY 1930s." Kyiv Historical Studies 11, no. 2 (2020): 38–44. http://dx.doi.org/10.28925/2524-0757.2020.2.5.
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The article deals with the (re)construction of tenant structure of the nationalized living quarters on Kyiv-Pechersk monastery area during 1920s — early 1930s, primarily persons associated with museums and/or the AllUkrainian Academy of Sciences. Their living conditions are outlined. The dependence of the local contingent both from the change of indirect owners of the buildings, (re)subordination of the territory, the formation, restructuring, liquidation of institutions, and from the processes of urbanization, which objectively caused the housing crisis in the USSR is elucidated. Well-known intellectuals of the interwar period lived in the former monastery buildings — archaeologists Petro Kurinnyi and Mykhailo Rudynskyi, an art critic Kost Moshchenko, a restorer Mykola Kasperovych, a cooperation connoisseur Ivan Oleksiiev, etc. The living conditions of Kyiv-Pechersk Preserve dwellers, including white-collar workers, were not ideal during 1920s and early 1930s. The distance of the apartments from the city center made access to research institutions (academic departments, book and museum collections) difficult. Almost everyone faced commonplace problems and trials: adaptation of monastery spaces, current repairs, furnishing of houses, humidity and low temperatures during the autumn-winter period, lack of heating, water supply, drainage, electricity, and other utilities, etc. Besides, Pechersk, the city suburb, was quite dangerous, the local population was often robbed. Families with children faced additional difficulties — providing access to educational institutions. The main part of Kyiv-Pechersk Preserve tenants–intellectuals were newcomers from other cities and towns. Therefore, museum workers and academics changed their apartments quite easily, not only within the so-called Citadel, 9 (Kyiv-Pechersk Preserve) in Kyiv but also within the country.
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Sukiennik, Edgar. "Biblioteka klasztoru paulinów w Oporowie w świetle zachowanych katalogów z XVIII wieku." Saeculum Christianum 26, no. 1 (November 20, 2019): 115–45. http://dx.doi.org/10.21697/sc.2019.26.1.9.
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From the very beginning of its existence, the Pauline Order paid attention to the need to educate and develop the intellectual life of its members. This resulted from the adoption of St. Augustine’s rule by the community, which in addition to the principles governing the common life also emphasized the intellectual formation of the friars by providing them with access to books. The fulfilment of the obligations resulting from the rule and the subsequent legislation of the convent meant that every Pauline monastery was equipped with a larger or smaller library. It was no different in the case of St. Martin's convent in Oporów, which had existed since 1453 thanks to the foundation of the brothers Piotr and Władysław from the powerful Oporowski family, with the Sulima coat of arms. The monastery library was probably established soon after the foundation of the monastery. It was used primarily by preachers, who prepared Sunday and Christmas sermons, as well as by other monks, if they were authorized to do so. The beginnings of the library are unknown due to the lack of sources from that period. Only the eighteenth-century catalogues of books shed light on the functioning of the library, albeit in a limited period of time 1711-1753. To this day, 13 library inventories have survived, providing welcome information about the intellectual life of the local Pauline monks, titles of books along with the names of the authors and the division of bibliographic material into various thematic categories. The image of the Oporów library is complemented by 47 old prints of Oporów provenience, which are now the property of the University Library in Warsaw. Although their number is insignificant and constitutes only a fraction of the former assets of the library, nevertheless it turns out to be helpful in the analysis of the resources of the Pauline library and the development of intellectual horizons of its users. The analysis of the preserved archival materials is the first attempt to restore the library of the Oporów monastery in the century preceding its irretrievable disappearance in the course of the convent’s annulment.
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Kiseleva, Nadezhda A. "Contemporary Perception of the Protoevangelium Ancient Frescoes of the Mirozhsky Monastery." Observatory of Culture 16, no. 4 (September 13, 2019): 434–46. http://dx.doi.org/10.25281/2072-3156-2019-16-4-434-446.
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The article reveals artistic features of the unique ancient frescoes of the Protoevangelium cycle of the Spaso-Preobrazhensky Cathedral of the Mirozhsky Monastery in Pskov, dedicated to the life of the parents of the Blessed Virgin Mary, as well as her childhood and youth. The article considers a brief history of the first artistic images of the Virgin, her life and the Protoevangelium cycles in the history of world art and the monumental painting in the period from 2nd to the 12th century. In previous scientific publications, the attention was paid to the history of the monastery, the disclosure of ancient fresco technique and technology, the conditions of frescoes preservation, as well as the main characters and the content of the scenes. The novelty of this study lies in the analysis of artistic features of the Protoevangelium compositions of the Spaso-Preobrazhensky Cathedral of the Mirozhsky Monastery and in the disclosure of a narrower topic insufficiently covered in the specific literature and requiring further in-depth research: the perception of the ancient frescoes’ background details by viewers of the 21st century. The article analyzes the artistic features of additional, secondary background details of the frescoes, whose thoroughness is unique for the medieval period of Christianity formation in Russia. The author focuses on our contemporaries’ perception of the features of the composition and color of the Mirozhsky Monastery’s Protoevangelium frescoes’ background in comparison with similar scenes of medieval murals in temples of Kiev, Veliky Novgorod, Polotsk and other cities. The artistic compositions of the Spaso-Preobrazhensky Cathedral were developed on the initiative of Archbishop Nifont, one of the most educated people of his time, and made by Byzantine masters invited to Pskov to paint the walls in the first half of the 12th century. The frescoes of the Protoevangelium cycle are located in a separate South-Western compartment under the choirs. This article organically complements the scientific publications devoted to the analysis of gospel scenes, acts of the apostles, the life cycle of the Pope Clement, prophets and martyrs depicted in the paintings of the Mirozhsky Monastery.
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Зеленская, Г. М. "Archimandrite Leonid (Cavelin) — Abbot Resurrection Stavropigial, New Jerusalem is called the monastery." Grand Altai Research & Education / Наука и образование Большого Алтая, no. 0(16) (March 4, 2022): 93–107. http://dx.doi.org/10.25712/astu.2410-485x.2022.00.008.
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Статья посвящена периоду служения архим. Леонида (Кавелина; 1822-1891) на должности настоятеля Воскресенского ставропигиального, Новый Иерусалим именуемого, монастыря (1869-1877). Рассматриваются основные виды деятельности известного церковного историка, писателя и археографа: богослужебная, административно-хозяйственная, научная, духовно-просветительская. Для характеристики личности и деяний о. Леонида привлекаются его сочинения, эпистолярное наследие, документы монастырского архива. Анализируются итоги трудов настоятеля в Новом Иерусалиме: формирование состава старшей братии, реставрационные работы, устроение придела мц. Татианы; создание Музея Патриарха Никона и фотомастерской; составление описи храмов, ризницы, библиотеки и музея (1875). The article is devoted to the period of service of Archimandrite Leonid (Kavelin; 1822-1891) as abbot of the Resurrection Stavropegic Monastery, called New Jerusalem (1869-1877). The main types of activities of the famous church historian, writer and archaeographer are considered: liturgical, administrative, economic, scientific, spiritual and educational. To characterize the personality and deeds of Fr. Leonid, his writings, epistolary heritage, documents of the monastery archive are used. The results of the rector's work in New Jerusalem are analyzed: the formation of the senior brethren, restoration work, the construction of the church of the Holy Martyr Tatiana; the creation of the Patriarch Nikon Museum and photo workshop; the compilation of an inventory of temples, sacristy, library and museum (1875).
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Bayer, Natalie. "A Review of “Saint Sergius of Radonezh, His Trinity Monastery, and the Formation of the Russian Identity”." History: Reviews of New Books 41, no. 1 (January 2013): 29–30. http://dx.doi.org/10.1080/03612759.2013.734146.
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Bogatyrev, Sergei. "David B. Miller. Saint Sergius of Radonezh, His Trinity Monastery, and the Formation of the Russian Identity." American Historical Review 117, no. 4 (September 21, 2012): 1325–26. http://dx.doi.org/10.1093/ahr/117.4.1325.
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Bushkovitch, Paul. "Saint Sergius of Radonezh, His Trinity Monastery, and the Formation of the Russian Identity (review)." Catholic Historical Review 97, no. 4 (2011): 785–86. http://dx.doi.org/10.1353/cat.2011.0119.
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VOZNYJ, Ihor. "MONASTERIES IN THE XII – THE FIRST HALF OF THE XIII CENTURY ON THE RIGHT BANK OF THE MIDDLE DNISTER." Materials and Studies on Archaeology of Sub-Carpathian and Volhynian Area 22 (December 11, 2018): 156–66. http://dx.doi.org/10.33402/mdapv.2018-22-156-166.
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The article considers the problem of the formation and evolution of Christian monasteries in the cities of the right bank of the Middle Dnister. Whereas the black clergy was very significant in their layer. The Monasteries on the specified territory, as well as on the territory of South-West Rus, appeared in the middle of the XII century. It is shown their importance as a part of the city in spreading the Christian ideology. Also were considered the cave monasteries of the Dnister canyon. The cave monasteries began to operate in the Dnister canyon already from XIth, as it was indicated by the group of researchers. As the first “Cloister” for the monks served the rock shelters, mainsails, caves, widely represented in the Ukrainian Carpathian Mountains. For the installation of the monasteries usually are used the group of the caves and separately placed underground cavities could be settled by the the desert monks who were associated with Byzantine monastic traditions. The structure of the monastery could include the settlements. Probably the monasteries of XII – early XIII century owned so many lands with attached peasants, which was required only to meet their needs and not for benefication. The Orthodox Monasteries of the XII – early XIII century were placed in the territory of ancient rusian cities or in nearby suburbs. Therefore, these sacral objects should be taken as a essential sign that a one or another inhabited locality in XII – early XIII century was a real city. In ancient rusian cities the black clergy in addition to its core missionary activities led an active social life. Key words: monastery, black clergy, monastery, yeremit monasteries, kenovian monasteries, cave monasteries, Zenkivtsi on Prut river, Vasyliv, Kuchelmin.
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Lekovic, Zarko. "The Stanjevići Monastery as a Source of Russian Influence in Montenegro." Vestnik of Saint Petersburg University. History 67, no. 2 (2022): 452–66. http://dx.doi.org/10.21638/11701/spbu02.2022.208.
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The connections between Montenegro and Brda and Russia go back to the second half of the 16th century. During the reign of Ivan IV (1533–1584), the monk Theodore and the dukes from Piper, Drobnyak, and Rovac — Vule Bozhidarev, Ivan Perkov and Stanko Radetin — went to Russia for help. The first official ties with Russia were established at the end of the 17th century. They had been especially tense since 1711 when Peter the Great sent a letter to Bishop Danilo. This initial stage of relations between Montenegro and Russia developed in the context of the slow formation of state power and the constant struggle with the Turks. Relations with Russia, the help received from it, the advice and instructions of Russian envoys had a very strong influence on the construction of state power in Montenegro. The connections established at that time determined the historical course of close ties with Russia, fateful and salvific for the entire history of Montenegro. During the time of Metropolitans Savva and Vasilii, these ties deepened and strengthened. Empress Elizabeth accepted bishop Sava as the «master» of Montenegro. Metropolitan Vasilii also knew that the only salvation for Montenegro was its closest ties with Russia, and even persuaded Russia to take Montenegro under its protectorate. Thanks to Metropolitan Vasilii, the Stanjevići monastery became a nursery for Russian patronage. Following the example of their predecessors, Bishops Peter I and Peter II maintained close ties with Russia and their people, and the Stanjevići monastery played an important role in these relations during the 18th and first three decades of the 19th centuries.
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Boukhary, Mohamed, Radwan A. Abul-Nasr, and Abeer Shreif. "Ypresian Nummulitids from Gebel Hammam Faraun, Sinai, Egypt." Micropaleontology 62, no. 4 (2017): 293–309. http://dx.doi.org/10.47894/mpal.62.4.02.
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Eocene rocks of the Waseiyit Formation are exposed at Gebel Hammam Faraun, on the eastern coast of the Gulf of Suez in west central Sinai (Egypt). The formation represents gravity flow sediments deposited in response to early Eocene tectonic activity. Three species of the genus Nummulites were encountered in this formation: Nummulites burdigalensis de la Harpe 1926, Nummulites alpinus Schaub 1951 and Ruetimeyerina murchisoni (Rütimeyer 1850) n.gen. The three species assign the Waseiyit Formation to the Early Eocene, at the base of the Late Ypresian (shallow benthic zone SBZ 10). These findings show that granulated Nummulites such as N. burdigalensis first occurred at the base of the Late Ypresian, just after the appearance of non-granulated Nummulites in the earliest Ypresian. The Nummulites assemblage recorded by Boukhary et al. (1998) differs from assemblages previously collected from the Monastery of St. Paul area (Eastern Desert, Egypt). The St. Paul assemblage contains Nummulites praeatacicus, Nummulites sahariensis and Bassiounina sanctipauli and is therefore older than the material recorded by Boukhary et.al. (1998) from theWaseiyit Formation. Biotic differences between the two sites suggest that specific faunal elements are indicative for early and late Ypresian deposits.