Journal articles on the topic 'Monastery'
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1
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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ZABIYAKO, ANDREY P., and VLADIMIR I. TRUKHIN. "ALBAZIN SPASSKY MONASTERY: MAJOR MILESTONES IN HISTORY AND RESEARCH RESULTS." Study of Religion, no. 1 (2021): 34–50. http://dx.doi.org/10.22250/2072-8662.2021.1.34-50.
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2021 marks 350 years since the founding of the Albazin Spassky Monastery, the first Orthodox monastery in the Far East. The emergence of the monastery was the result of the movement of Russians to the Amur River, as well as acute social and moral conflicts among the Russian population of Eastern Siberia. The activity of this monastery was an important stage in the spread of Orthodoxy on the eastern borders of Russia. Many aspects of the history of the monastery remain a subject of discussion. The purpose of the article is to systematize the most reliable information about the circumstances of the emergence and activities of the Albazin Spassky Monastery, as well as its use. Documents of the 17th century include a few information about the monastery. The most fully reflected activity in the documents is the economic one. The monastery conducted a successful economic activity, actively carried out the construction of religious and other structures (mills, smithy, etc.). Other aspects of the monastery's activities are hardly reflected in the documents. The location of the Spassky Monastery remains controversial. According to the written and cartographic sources, the most probable location of the monastery is 2 km from the fortress up the Amur River in the area of the ravine - the former stream course - and the adjoining upland.
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Liu, Xun. "In Defense of the City and the Polity: The Xuanmiao Monastery and the Qing Anti-Taiping Campaigns in Mid-Nineteenth Century Nanyang." T'oung Pao 95, no. 4 (2009): 287–333. http://dx.doi.org/10.1163/008254309x507061.
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AbstractThis paper examines the role played by the Quanzhen Daoist Xuanmiao monastery in the defense of Nanyang (Henan) during the Taiping rebellion. It shows that Daoist loyalty to the Qing state and to the local community did not just stem from the abbot's personal hatred of the Taiping; it also mirrored the monastery's established pattern of collaboration with the imperial state since the early Qing and its long history of ritual service to and economic involvement in the local community. Because of its wealth and cultural and political influence the Xuanmiao monastery functioned as a vital and dynamic actor in shaping the history and society of late nineteenth-century Nanyang. Cet article est consacré au rôle joué par un monastère taoïste Quanzhen, le Xuanmiao guan, dans la défense de Nanyang (Henan) pendant la rébellion des Taiping. Il montre que la loyauté des taoïstes envers l'État Qing et la communauté locale n'était pas simplement l'effet de la détestation qu'inspiraient les Taiping au supérieur du monastère; elle reflétait aussi un modèle bien établi de collaboration avec l'État impérial depuis le début des Qing, ainsi qu'une longue histoire de service rituel et d'intervention économique au bénéfice de la communauté. Grâce à sa richesse et à son influence politique et culturelle, le monastère Xuanmiao a été un acteur important et dynamique dans l'histoire et l'évolution sociale de Nanyang à la fin du xixe siècle.
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Olcoz Yanguas, Serafín. "El inexistente monasterio de Yerga y el origen del monasterio de Fitero." Príncipe de Viana LXXX, no. 274 (January 30, 2020): 753–78. http://dx.doi.org/10.35462/pv.274.5.
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The origins of the first cistercian monastery in the Iberian Peninsula have been obscured by the manipulation of its archives, due to the difficulties that this monastery has gone through, from its first settlement in Niencebas, its transfer to Castellón-Fitero, to its definitive settlement in the second monastery of Fitero. These difficulties includ the adventure of the foundation of the Military Order of Calatrava, the territorial wars between the kingdoms of Castile, Pamplona and Aragon, and between the bishoprics of Calahorra and Tarazona, in their common border, that is, their Fitero. This led to the creation of mythical origins, linked to a monastery located on Mount Yerga, which never existed. Keywords: Yerga; Niencebas; Fitero; Cister; Calatrava. RESUMEN Los orígenes del primer monasterio cisterciense de la península ibérica se han visto enturbiados por la manipulación de sus archivos, debido a las dificultades por las que pasó este monasterio, desde su primer asentamiento en Niencebas, su traslado a Castellón-Fitero y su definitiva instalación en el segundo monasterio de Fitero. Estas dificultades incluyen la aventura de la fundación de la Orden Militar de Calatrava, las guerras territoriales entre los reinos de Castilla, Pamplona y Aragón, entre los obispados de Calahorra y Tarazona, en su frontera común, o sea, su Fitero. Esto condujo a la creación de unos orígenes míticos, vinculados con un monasterio ubicado en el monte Yerga, que nunca existió. Palabras clave: Yerga; Niencebas; Fitero; Cister; Calatrava.
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Salsabila, Farah. "RELIEF PADA INTERIOR VIHARA AVALOKITESVARA." Jurnal Patra 3, no. 2 (October 28, 2021): 112–20. http://dx.doi.org/10.35886/patra.v3i2.240.
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Relief is an expression of feelings and thoughts poured on a flat plane whose flat surface becomes arising and its position is higher than its background. Reliefs have been known since the days of Hindu Buddha with the discovery oftangibleand culturalartifacts. In its development relief is also found in the building of Avalokitesvara Monastery, Serang Banten. This research method uses qualitative methods, where the analysis is more descriptive. Avalokitasvara Monastery building is located in Pamarican Village, Dermayon Village of Serang City, Banten Province. The Avalokitesvara monastery was built as a proof of Sheikh Sheikh Syarif Hidayatullah's love for Princess Ong Tien. The placement of reliefs in the Avalokitesvara Monastery is located on the wall of the main tunnel. Where there are 10 panels placed facing the right and left side walls, each has a different story. The relief also uses visualization of perspective techniques. Visualization on relief describes the situation of the community at the beginning of the initial construction of the monastery until today. The existence of reliefs in the monastery in addition to being an aesthetic element in the interior, but also acts as a medium to ensede the history of the monastery's journey.
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Chen, Lesia. "PROBLEM OF PRESERVATION THE HISTORIC MONASTERY IN NOVY ZAGORIV." Current Issues in Research, Conservation and Restoration of Historic Fortifications 2020, no. 13 (2020): 46–53. http://dx.doi.org/10.23939/fortifications2020.13.046.
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The architectural and spatial arrangement of the monastery in Novyi Zagoriv is considered. The evolution of its development has been defined and the stages of the monastery's development have been determined. Observation of monastic structures were conducted. Based on the analysis of the technical condition of the monastery buildings that have survived until today, the restoration approaches for preservation the monument have been developed.
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Bitterli, Daniel. "Das Kloster Einsiedeln als Waldbesitzer im 16. und 17. Jahrhundert | The forest ownership of the monastery of Einsiedeln in the 16th and 17th centuries." Schweizerische Zeitschrift fur Forstwesen 155, no. 8 (August 1, 2004): 311–16. http://dx.doi.org/10.3188/szf.2004.0311.
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The monastery of Einsiedeln is not only the biggest private forest owner in the region but in the whole of Switzerland. Many of the forests it holds today already belonged to the monastery in the Middle Ages. In keeping with the notion of property rights at the time the monastery did not, however, hold all rights of usufruct. The monastery's forests were exploited by the «Waldleute» (the inhabitants of Einsiedeln), sometimes as common pasture, but sometimes individually. In the 16th and 17th centuries and against the will of Canton Schwyz (under whose protectorate it lay) the monastery redeemed the rights of usufruct to ensure its own supply of wood and in order to participate in wood trading with the town of Zurich. Various examples show that the monastery often only redeemed the rights of wood yield while the grazing rights stayed with the seller – clearly an arrangement that was in the economic interests of both parties. With the advent of the modern property rights and the introduction of a «regulated forest management» such an arrangement came to be seen as a big problem. This is why, in the 19th century, the monastery redeemed all rights of usufruct of its forests.
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Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (December 30, 2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.
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The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they were daughters of Podolia noblemen. In 1721 the process of setting up the monastery was completed and it was also then that a small convent church was consecrated, whose patron became St Michael the Archangel (patron of Ruthenia and the Dominican Ruthenian province). The Dominican nuns from Kamianets led contemplative life in strict enclosure. The monastery did well until the decline of the Commonwealth of Poland. In 1787 the monastery was threatened with closing as part of the plans to modernize the Kamianets fortress, which was to be strengthened with the buildings of city convents. Eventually, the nuns were not displaced, as the reorganization plans were not carried out. In 1793 Kamianets Podilskyi was taken over by Russians and the partition period started. Although the monastery was wealthy, the Dominican nuns started to struggle with various problems. A crisis of vocations appeared, which in 1822 was overcome through bringing three nuns from the monastery in Novogrudok, but in 1833 the situation repeated itself. However, a monastery school was set up, which gave the nuns some financial support. In 1839 the last vestition of two nuns took place, and in 1842 on the strength of a tsar’s decree the novitiate was closed, which was an indication of the monastery’s near demise. The monastery obtained a long-range status and existed until the closure of the Kamianets diocese in 1866. Then eight Dominican nuns were sent to the Carmelite nuns of old observance in Dubno, where there was a long-range monastery. That status was lost in 1890 and then the nuns residing there were relocated to the Benedictine nuns monastery in Sandomierz. It was then that three years later the last Dominican nun from Kamianets, Joanna Austutowiczówna, died, closing the history of her convent.
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Górecki, Piotr. "A Historian as a Source of Law: Abbot Peter of Henryków and the Invocation of Norms in Medieval Poland, c. 1200–1270." Law and History Review 18, no. 3 (2000): 479–524. http://dx.doi.org/10.2307/744066.
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Sometime in the later 1260s, Peter, the third abbot of the Cistercian monastery at Henryków in Silesia, wrote his remarkable history of the monastery's foundation and estate. The history is a series of stories about the individual holdings that the monastery obtained in the course of the thirteenth century. Apparently at a late stage of his life, Peter looked back at the preceding decades with considerable apprehension, and he explicitly cast his work as an exercise in reassurance.
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Cvetkovski, Saso. "The portraits of Byzantine and Serbian rulers in the monastery of Treskavac." Zograf, no. 31 (2006): 153–67. http://dx.doi.org/10.2298/zog0731153c.
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Testimony of the almost 800 year-long history of the monastery of Treskavac one of the great monastic and spiritual centres of the Ohrid archbishopric in addition to historical sources, chrysobulls, manuscripts, inscriptions and monastery records, lies in the presentations of historical personalities on the walls of the monastery's Church of the Dormition of the Virgin. In terms of importance, among them, one may single out the images of Byzantine emperors and the Serbian king, Stefan Dusan.
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Kromer, Adam. "„Oliwa” – pochodzenie nazwy podgdańskiego klasztoru cystersów. Przyczynek do badań." Studia z Dziejów Średniowiecza, no. 23 (December 17, 2019): 114–33. http://dx.doi.org/10.26881/sds.2019.23.05.
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At the end of the 12th century, the regent of Pomerelia Sambor I founded a Cistercian monastery near Gdańsk. The monks, who came there from their home monastery in Kołbacz, called the new monastery “Oliva”. In the Cistercian tradition, this name referred to the Biblical symbol of the olive tree. Historians favour an allegorical etymology of the monastery’s name, but some scholars attempt to link it to the symbol of the Mount of Olives. In the 20th century Polish linguists put forth a hypothesis about the Slavic provenance of the monastery’s name. Reconstructed as “*Oława”, it was supposed to be a river name. According to this hypothesis, the name “Oliva” is supposed to have resulted from the Cistercians changing the original name due to a phonetic association with the Mount of Olives (“Montes Olivarum”). However, not only the absence of the supposed original name in the source texts speaks against this hypothesis, but also the Cistercian custom of giving monasteries completely new names, often allegorical. The authors of the hypothesis also completely disregarded the meanings the Cistercians were giving to Biblical symbols. What is especially important in this case is the relation between the olive tree and the monastery’s patrons: the Blessed Virgin and Saint Bernard of Clairvaux.
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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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Domański, Grzegorz. "Ze studiów nad dziejami klasztoru Kanoników Regularnych na górze Ślęży." Slavia Antiqua. Rocznik poświęcony starożytnościom słowiańskim, no. 60 (January 1, 2020): 239–54. http://dx.doi.org/10.14746/sa.2019.60.9.
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Fifteen years after my attempt at summing up the results of the historical, and above all archaeological research on Ślęża mountain (Domański 2002 ‒ research as of 2000) the time has come to make some minor corrections and important additions, mainly related to the early years of St. Augustine’s monastery in Ślęża, which from the 12th century to 1494 owned the majority of the massif, and after 1494 the entire mountain. The location of the monastery on Ślęża has been a matter of discussion since at least the 19th century. Written sources unambiguously speak of its location on the mountain. In 2000, I presented several purported stages of the monastery’s construction on top of the mountain. When, following new discoveries, the supposed location of the monastery changed, I put forward the hypothesis that there was a preliminarystage in the monastery’s construction (perhaps in cooperation with messengers from the parent monastery) when the materials were collected and the ground was prepared. Next, the monks arrived and almost immediately construction started. Completion (or discontinuation) of construction could have coincided with the monks’ flight in 1146 to Wrocław. On the basis of the scant archaeological material discovered in the monastery building, the conclusion should be drawn that no part of it was used. The suggested location of the monastery on the edge of the order’s property is an indication that looking after the terrain was not the main goal of the venture. The construction material, traces of the structure’s foundations, elements of stonemasonry and the Ślęża plaque all hint at construction having at least commenced, while it remains a mystery at which stage it was abandoned. Generally, the construction of the Ślęża monastery is associated with the “production” of granite sculptures of lions. More importantly, they were discovered beyond the Ślęża massif, but the majority of researchers attribute them to the monastery. I agree with most art historians that the objects date back to the 12th century. Bearing in mind that in Western and South-European architecture, similar sculptures were placed in pairs at the doors of magnificent buildings, as the bases of columns, the Ślęża lions (8) must have been planned as decoration of four imposing entrances. However, as a majority of them cannot be paired (they were dedicated to two sides of a gate), the number of the original statues must have been greater. The Ślęża lions share many features with similar statues from the St. Gallen abbey; bearing in mind the contacts of the founder (Palatine Peter Wlast), they could have been the prototypes for the Ślęża lions.
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Tykhyi, Bohdan. "DEFENSIVE CHURCH OF SAINT NICHOLAS AND THE MONASTERY OF BERNARDINS IN BEREZHANY." Current Issues in Research, Conservation and Restoration of Historic Fortifications 2020, no. 13 (2020): 143–56. http://dx.doi.org/10.23939/fortifications2020.13.143.
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The article is devoted to the history of the monastery of the Order of Bernardines in Berezhany in Ternopil region. The analysis of the architectural features of the complex is main purpose of the work. The monastery is located in the northwest corner of the city. The territory of the was surrounded by defensive bastion fortifications. The monastery fortifications were a part of the city defensive lines. The mountain, on which the monastery located, is called - "St. Nicholas Mountain". On the place of the present monastery was a boyar's manor in the XIV century, and then the orthodox church of St. Nicholas.The construction of a defensive complex of monastic buildings began in 1630. The Bernardine complex includes - the Catholic Church of St. Nicholas, the house of the monastery cells, defensive walls and ramparts. The complex occupied the highest position in the north-western wing of the city's defense system. It was an important strategic point that controlled the Lviv-Berezhany road. The construction of all the objects of the monastery lasted 112 years until 1742.In 1809–1812, the Austrian authorities liquidated the city's powerful defenses. In particular, the ramparts and bastions that were on the territory of the monastery were eliminated. Today there is only a fragment of a defensive wall and a moat on the southern slope of the mountain, which separated the territory of the monastery from the urban areas of the New Town. The fortifications of the monastery are shown on the map of 1720 by Major Johann von Fürstenhof. The bastion belt of the monastery had underground structures. In 2010, murals were found in the interior of the church. According to the author, the carved stone decoration of the church (columns, capitals) was made by the sculptor Johann Pfister (in 1630–1642). The altars, with carved figures of saints, were probably made by the artist Georg Ioan Pinzel from Buchach. The architecture of the monastery's defensive structures needs further research. In the temple there are several valuable icons of the prophetic series of iconostasis. These are works originating from the famous Krasnopushchany iconostasis by Gnat Stobynsky and Fr. Theodosius of Sichynskyi. This iconostasis was donated in 1912 by Metropolitan Andrei Sheptytskyi. Restoration work on the monastery began in 2007 after a visit by President Victor Yushchenko. First of all, the roof of the temple was repaired. Work is underway to restore and recreate the interior of the temple. Archaeological research of lost fortifications needs special attention.
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Gallego Rodríguez, Elena, and Dolores Rivero Fernández. "Situación económica y financiera del Monasterio de Oseira en el siglo XVIII = Financial and economic situation of the Monastery of Oseira in the 18th century." Pecvnia : Revista de la Facultad de Ciencias Económicas y Empresariales, Universidad de León, no. 13 (December 1, 2011): 1. http://dx.doi.org/10.18002/pec.v0i13.601.
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<p>El presente trabajo tiene como objetivo analizar la actividad económica y financiera de uno de los cenobios más representativos de la orden cisterciense en Galicia: El Monasterio de Oseira(Ourense). El periodo temporal analizado ha sido seleccionado en base a la documentación conocida de este monasterio, siendo la relativa al S.XVIII la más abundante y completa. Losresultados del trabajo ponen de manifiesto la época de gran esplendor económico que vive elmonasterio y que se manifiesta en las substanciales cantidades de productos y dinero recaudadas, que le permiten abordar importantes obras y realizar una gran labor social.</p><p>The objective of this paper is to analyse the economic and financial activity of one of the most representative monasteries of the Cistercian Order in Galicia: the Monastery of Oseira(Ourense). The period analysed has been selected based on the documents which mention this monastery, being the 18th century the most bountiful and complete period. The results obtained in this paper state the great economic splendour the monastery lives during thiscentury as is shown in the substantial amount of products and money collected, which allowthem to confront important works and execute a great social labour.</p>
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Johnson, Sue. "Benedictine Monastery." ANZTLA EJournal, no. 49 (April 29, 2019): 25. http://dx.doi.org/10.31046/anztla.v0i49.1200.
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Kristjánsdóttir, Steinunn. "SKRIĐUKLAUSTUR MONASTERY." Acta Archaeologica 79, no. 1 (July 2008): 208–15. http://dx.doi.org/10.1111/j.1600-0390.2008.00114.x.
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Blau, Joshua. "A Melkite Arabic literary lingua franca from the second half of the first millennium." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 14–16. http://dx.doi.org/10.1017/s0041977x00028068.
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After the Islamic conquest, the Greek Orthodox, so-called Melkite ( = Royalist), church fairly early adopted Arabic as its literary language. Their intellectual centres in Syria/Palestine were Jerusalem, along with the monaster ies of Mar Sabas and Mar Chariton in Judea, Edessa and Damascus. A great many Arabic manuscripts stemming from the first millennium, some of them dated, copied at the monastery of Mar Chariton and especially at that of Mar Saba, have been discovered in the monastery of St. Catherine on Mount Sinai, the only monastery that has not been pillaged and set on fire by the bedouin. These manuscripts are of great importance for the history of the Arabic language. Because Christians were less devoted to the ideal of the ‘arabiyya than their Muslim contemporaries, their writings contain a great many devi ations from classical Arabic, thus enabling us to reconstruct early Neo-Arabic, the predecessor of the modern Arabic dialects, and bridge a gap of over one thousand years in the history of the Arabic language.
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McMillin, Linda. "The House on Sant Pere Street: Four Generations of Women's Land Holding in Thirteenth-Century Barcelona." Medieval Encounters 12, no. 1 (2006): 62–73. http://dx.doi.org/10.1163/157006706777502541.
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AbstractThe house on Sant Pere Street on the outskirts of Barcelona, leased from the Monastery of Sant Pere de les Puelles in the early thirteenth century by the widow Ermessenda Montserrat and subsequently passed through three generations of her female decendents, provides a case study for exploring larger issues of women's land holding in the neighborhood of Barcelona dominated by the Monastery. An important landowner during the thirteenth century, the Monastery maintained archives holding over 500 parchments from the period. The majority of these documents concern the Monastery's exploitation of its land holdings through a complex network of leases and subleases. Women appear often as lessees acting both individually and in concert with other family members. A systematic study of this documentation reveals the vital role women played in the management of both urban buildings and agricultural lands. This study shows that the Montserrat women were representative rather than exceptional examples of women's participation in property holding in thirteenth-century Barcelona.
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Усачев, А. С. "The Nativity of the Virgin Monastery in Vladimir and the Veneration of Alexander Nevsky in Russia in the 16th Century." Istoricheskii vestnik, no. 35(2021) (March 27, 2021): 108–29. http://dx.doi.org/10.35549/hr.2021.2021.35.005.
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В статье рассматриваются факторы, которые определяли формальный статус и реальный «вес» монастыря в России периода Средневековья. Отмечается, что, как правило, набор этих факторов у обителей был сходным, включающим в себя статус и имущественные возможности насельников и вкладчиков, значимую роль выходцев из монастыря в сфере церковного управления, историю обители, и святыни, которыми она располагала. Различалась лишь степень влияния этих факторов. Отмечено, что исключительно высокий формальный статус Владимирского Рождественского монастыря, занимавшего 1-е место в иерархии русских монастырей, а с 1561 г. – 2-е, определялся двумя обстоятельствами. Первым являлась его древность. Расположенный в древней столице Северо-Восточной Руси, в главном городе великокняжеского домена, он был основан существенно ранее прочих значимых обителей России XVI в. (Троице-Сергиева, Новоспасского, Чудова, Симонова, Кирилло-Белозерского, Пафнутьево-Боровского и Иосифо-Волоколамского монастырей). Вторым фактором являлось то значение, которое церковные и политические власти придавали фигуре Александра Невского, по сути, являвшегося основателем династии московских князей. Его прославление поднимало ее престиж. В силу того, что в XVI в. почитание Александра широко еще не распространилось, ключевую роль в его прославлении долгие годы играл Владимирский Рождественский монастырь, в котором покоились его мощи. Это и обеспечивало ему неизменное внимание столичных церковных и светских властей. The article analyzes the factors that determined the formal status and the actual "power" of monasteries in Medieval Russia. It is noted that, basically, the set of factors was the same for different monasteries. It included the status and wealth of inhabitants and supporters, prominent religious personalities among former inhabitants, the monastery's history, and shrines in possession. The only thing that was different is the degree of impact of the factors. For example, the dominant status of the Nativity of the Virgin Monastery in Vladimir, being ranked first in the formal "hierarchy" of Russian monasteries (the second after 1561), was determined by two factors. The first one is the age of the monastery. Placed in the medieval capital of the North-Eastern Rus' and the Grand Duchy of Vladimir, it was founded much earlier than other essential Russian monasteries that existed in the 16th century: Trinity Lavra of St. Sergius, Novospassky Monastery, Chudov Monastery, Simonov Monastery, Kirillo-Belozersky Monastery, Pafnutiev Borovsky Monastery, and Joseph-Volokolamsk Monastery. The second factor was the emphasis that the church and political authorities laid upon the personality of Alexander Nevsky who essentially established the dynasty of the Moscow princes. It was done specifically to enhance the dynasty's prestige. And, since the veneration of Prince Alexander was not yet widespread in the 16th century, the Nativity of the Virgin Monastery in Vladimir holding his ossuary dominated at the time. Thus, the monastery was under close attention from the Moscow church and authorities.
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Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.
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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Architectural style on monasterys arrangement and style. Different types of the building gathered together form a Tibetan monastery, buildings complex reflected the intact standard of Tibetan Architecture. They express the Tibetan traditional mountain worship idea, and Buddhist the Mandala Cosmology and Three Realms idea.
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Lei, Tianyu. "The Trajectory of Revival: Wenshu Monastery 1978–2006." Religions 12, no. 1 (December 26, 2020): 18. http://dx.doi.org/10.3390/rel12010018.
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This study traces the trajectory of the Wenshu Monastery’s revival during the reform era of China. In this special but duplicable case, we generalize three key strategies employed by the Wenshu Monastery to enhance its reputation and status—the binomial system, centralized organizational structure, and officialization—in an attempt to rethink the patterns of development of local religious institutions in modern China.
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Kuliešienė, Erika. "The Inventory List of the Library of the Vilnius Old Regula Carmelite Monastery at the St. George‘s Church: Publication of the Source." Bibliotheca Lituana 2 (October 25, 2012): 429–46. http://dx.doi.org/10.15388/bibllita.2012.2.15593.
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This article presents the oldest source of information about the Vilnius Old Regula Carmelite Monastery library: the inventory list of the St. George’s Church library, compiled in 1677. Even though, in Polish historiography, considerable attention is accorded to the Vilnius St. George‘s Carmelite Monastery and its library, the 1677 inventory has not been included into any catalogue of inventories of the GDL’s church libraries. This inventory was for the first time introduced to the scientific community by A. Pacevičius. This article gives a short overview of the history of the Vilnius Carmelite Monastery at the St. George’s Church and of its library from its foundation to closure. The period of the compilation of the inventory is characterized as a crucial moment in the development of the library. At that time there were eight books in the church’s library, and 58 books, in the monastery’s library. Here we are publishing a facsimile of the inventory’s text and a transcript of the text in the language of the original. In the commentaries, with the greatest possible exactness, we are recreating the book list from rather scarce elements of book descriptions. This oldest source for the history of St. George Monastery library will doubtless be of interest not only for scholars in the history of the GDL, but also for both Lithuanian and foreign researchers of monastic book culture.
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Yasynovskyi, Yurij. "Церковно-співочі ініціятиви Василіянських монастирів." Roczniki Humanistyczne 67, no. 12 (January 27, 2020): 27–37. http://dx.doi.org/10.18290/rh.2019.67.12-3.
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Działalność w zakresie śpiewu kościelnego w monasterach bazyliańskich
Autor artykułu podkreśla rolę, jaką odegrały bazyliańskie monastery w rozwoju śpiewu kościelnego oraz muzyki instrumentalnej. W XVII w., na terenie Ukrainy i Białorusi, wspierały one nie tylko tradycyjny śpiew liturgiczny, ale i nowe rozwiązania, co potwierdzał m.in. Jozafat Kuncewicz OSBM. Nie bez znaczenia był tutaj również wpływ kultury zachodniej, oddziałującej na Kościoły wschodnie. Monastery te stały się ważnym ośrodkiem rozwoju późnobizantyjskiej kultury śpiewu kościelnego, rozpowszechniając styl śpiewu kalofonicznego także na terenach rosyjskich (głównie moskiewskich), bułgarskich i mołdawskich. Oprócz monodycznego śpiewu melizmatycznego w klasztorach praktykowano śpiew partesny i chóralny (monaster w Żyrowiczach), działali tam liczni śpiewacy i kompozytorzy (np. w Ławrze Peczerskiej w Kijowie), zaś podczas świąt wprowadzano nawet muzykę instrumentalną (jak to miało miejsce w Ławrze Uniowskiej, gdzie przebywał wówczas Atanazy Szeptycki).
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Voznesenskaya, E. N. "Books from the Valaam Monastery Library in the collections of the National Library of the Republic of Karelia." Proceedings of SPSTL SB RAS, no. 3 (July 27, 2022): 49–57. http://dx.doi.org/10.20913/2618-7515-2022-3-49-57.
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The aim of the author is to present various ways to demonstrate the belonging of printed publications to the Valaam Monastery Library in the second half of the XIX–first quarter of the XX centuries. The study was conducted in 2021 in the regional library – the National Library of the Republic of Karelia (Petrozavodsk), which received in 1945 a batch of books from Valaam. When compared with the 1945’s inventory books of the National Library of the Republic of Karelia the list of transferred literature made it possible to reveal more than eighty copies of books and periodicals of the XVIII – the first quarter of the XX centuries with the undoubted signs of their former belonging to the Valaam Monastery. The article presents two types of owner’s stamps of the Valaam library. However, the author notes that cases of their use are rare; while the use of a sheet inscription to demonstrate the monastery’s ownership of the book is much more common (more than 60 volumes with similar inscriptions were found in the National Library of the Republic of Karelia).Moreover, a number of copies have traces of belonging to the personal book collections of the monastery inhabitants. The article provides examples of various marks of belonging, donation and other inscriptions that indicate the ownership of books by such famous persons as, for example, Abbot Damaskin (Kononov), Archbishop of Karelia and Finland Pavel (Olmari), monastery librarian Hieroschemonach Antipas (Polovinkin), etc. As a practical result of the study, the information about the ownership of all identified copies of the Valaam Monastery Library (before 1945) was included in the electronic catalog of the National Library of the Republic of Karelia. It allows, if necessary, to form any information resource from these electronic bibliographic records: from a simple list of literature to a virtual collection representing a part of the stock of the Valaam Monastery Library, preserved in the National Library of the Republic of Karelia.
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Molnár, István. "Traces of a church and fortress built prior to the Hungarian conquest found in a Benedictine monastery : New discoveries in Kaposszentjakab." Hungarian Archaeology 9, no. 3 (2020): 13–26. http://dx.doi.org/10.36338/ha.2020.3.1.
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The ruins of the former Benedictine Abbey of Zselicszentjakab can be found in the eastern part of Kaposvár, in the Kaposszentjakab district. The walls, which had previously only survived almost completely under the ground surface, were excavated in the 1960s under the direction of Emese Nagy. The archaeological park created in this beautiful natural environment is one of the finest medieval monuments in the area. The monastery’s church is of particular value. With its walls that rise to 2–2.5 meters high in some places and its stone carvings, it is one of the most important monuments of 11th-century Hungarian architecture. This is Hungary’s first known privately founded (non-royal) monastery. We have also learned about the circumstances of its foundation, including the existence of a church that used to stand here from the text of a transcription of the deed of foundation. Despite all this, the site has received relatively little attention for decades. Only short publications were published about the excavation. These merely clarified the construction history and layout of the monastery in broad strokes, while the church that had previously stood here was not identified. In 2014 and 2016, we were able to perform new excavations, which significantly expanded and clarified our previous knowledge. Since the most important new results are related to the period before the foundation of the monastery, I will introduce these first, and then I will briefly discuss the history of the construction of the monastery.
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Kim, Youn-mi. "A Comprehensive Study of the Lost Buddha Statues at Pogwangjŏn, the Main Hall of Hoeamsa." Korean Journal of Art History 311 (September 30, 2021): 115–50. http://dx.doi.org/10.31065/kjah.311.202109.004.
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The main Buddha hall of Hoeamsa 檜巖寺, the monastery that received heavy royal patronages from the late Koryŏ to the early Chosŏn period, was a building known as Pogwangjŏn 普光殿 built in the 14th century. Unfortunately, little is known about the Buddhist statues that had been enshrined in Pogwangjŏn because the monastery fell into ruins two centuries later. Based on comprehensive analyses of historical records and archaeological excavations of the monastery site, this paper attempts to infer the iconography, size, shape, number, and religious meanings of these lost Buddhist statues. The Records of the Restoration of Hoeamsa on Mount Ch’ŏnbo (Ch’ŏnbosan hoeamsa sujogi 天寶山檜巖寺修造記) and archaeological remains suggest that three Buddha status as tall as fifteen ch’ŏk 尺, which would be 4.39-4.6m in modern measurement were enshrined in the monastery’s main hall. Based on the teaching and life of the monk Naong Hyegŭn 懶翁惠勤 (1320-1376) who built the hall and the iconography of embroidered Buddhist hanging scrolls donated by the Queen Wŏn’gŏyng 元敬 (1365-1420), we can infer that these three statues comprised either Amitābha-Śākyamuni-Bhaiṣajyaguru Buddhas, or Amitābha-Vairocana-Bhaiṣajyaguru Buddhas, perhaps the latter in higher chances. These threes Buddhas, as this paper suggests, were designed to embody the trikāya 三身 and the triratna 三寶 along the north-south and the east-west axes of the monastery layout.
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Umud oğlu Əliyev, Əli. "Our monuments belonging to Christian Turks." SCIENTIFIC WORK 75, no. 2 (February 18, 2022): 38–49. http://dx.doi.org/10.36719/2663-4619/75/38-49.
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Ermənilər Azərbaycan ərazilərində məskunlaşdırıldığı gündən bu günə kimi xristian bayrağı altında gizlənərək, min illik qədim tarixə malik Alban mədəniyyətinə sahib çıxmaqla Alban dövlətini inkar edirlər. Xristian türk mədəniyyəti ermənilər tərəfindən ya yox edilmiş, ya da saxtalaşdıraraq özününküləşdirmişlər. Həmçinin türklərin nəinki xristianlıq dvründəki, hətta xristianlıqdan qabaq inam və inanclarına əsasən tikdikləri, öz düşüncələrinə uyğun adlandırdıqları məbədləri də erməni və gürcülər saxtalaşdırmışlar. Amaras-Ağoğlan məbədi, Aten monastırı, Ana kilsəsi, Obalı məbədi, Tutu monastırı, Tive məbədi, Kaçı məbədi, Koçkar kilsəsi, Çanaxçı məbədi, Çarek monastırı və s. qədim türk səcdəgahlarını erməni və gürcülər utanmadan, çəkinmədən saxta adlarla özününküləşdirirlər. Axı o adlar formalaşanda erməni və gürcü qəbiləsi belə yox idi. Sual olunur, bəs onda, bu adlar necə erməni və gürcü adı ola bilər?! Açar sözlər: Azərbaycan, xristianlıq, Cərcis peyğəmbər, xaç simvolu, Zümürxaç, Kiş dağı, Qarakeş kəndi, Zorkeş kəndi Ali Umud Aliyev Our monuments belonging to Christian Turks Summary Armenians have been hiding under the Christian banner since the day they settled in Azerbaijan, denying the Albanian state by claiming to have an Albanian culture with a thousand-year-old history. Christian Turkish culture was either destroyed or falsified by Armenians. Armenians and Georgians also falsified not only the temples built by the Turks in the Christian era, but also in pre-Christian beliefs and beliefs. Amaras — Agoghlan Temple, Aten Monastery, Mother Church, Obali Temple, Tutu Monastery, Tive Temple, Kachi Temple, Kochkar Church, Chanakhchi Temple, Charek Monastery, etc. Armenians and Georgians shamelessly and appropriately adopt ancient Turkish shrines under false names. After all, when those names were formed, there were no Armenian or Georgian tribes. The question is, how can these names be Armenian and Georgian ?! Key words: Azerbaijan, Christianity, Georgian prophet, symbol of the cross, Zumurkhach, Kish mountain, Garakesh village, Zorkesh village
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Maxim Marian Vlad. "The Testamentary and Philanthropic Value of the Settlement Bequeathed to All Saints’ Monastery by Its Founder, Saint Anthim the Iberian, Metropolitan Bishop of Wallachia." Technium Social Sciences Journal 13 (October 12, 2020): 551–60. http://dx.doi.org/10.47577/tssj.v13i1.1853.
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Anthim the Iberian (1650 -1716) was a Georgian theologian, scholar, calligrapher, philosopher and one of the greatest ecclesiastic figures of Wallachia, led the printing press of the prince of Wallachia, and was Metropolitan of Bucharest in 1708-1715. Alongside his literary output, the cleric was the builder of the All-Saints Monastery in Bucharest - nowadays known as the Anthim Monastery in his memory. Established between 1713-1715 years, the monastery was bestowed by the founder with properties, necessary for the maintenance of the monastic congregation and the assistance of those in need. The holy metropolitan endowed it with an extremely inspired and coherent organizational status. This Settlement with a Testamentary value contains a number of 32 chapters whose content represents a veritable spiritual monument in which cult and culture, liturgy and philanthropy , homily and school, serving God and people are admirably interwoven. By his will, the Metropolitan ordained a beautiful work of social assistance from the monastery’s income. This testament may be considered a rule to live by, a guideline to the organization and management of living together both for monks and for family men, which has not lost its present interest.
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Lawless, George P. "Augustine’s First Monastery." Augustinianum 25, no. 1 (1985): 65–78. http://dx.doi.org/10.5840/agstm1985251/25.
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Dekar, Paul R. "HOLY TRANSFIGURATION MONASTERY." Baptist Quarterly 42, no. 6 (April 2008): 403–21. http://dx.doi.org/10.1179/bqu.2008.42.6.003.
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Szakolczai, Arpád. "The global monastery." World Futures 53, no. 1 (January 1999): 1–17. http://dx.doi.org/10.1080/02604027.1998.9972718.
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Shvetsova-Shilovskaya, Elizaveta A. "Reconstruction of the Holy Trinity Zelenetsky monastery in the context of an increasing number of pilgrims and tourists." Vestnik MGSU, no. 1 (January 2023): 36–44. http://dx.doi.org/10.22227/1997-0935.2023.1.36-44.
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Introduction. The reconstruction of Orthodox monastery complexes in the Russian North faces a number of challenges arising due to a dramatic increase in the number of pilgrims and tourists, as well as the restoration of traditional and emergence of new functions performed by monasteries. The author investigates the reconstruction of the Holy Trinity Zelenetsky Monastery (“the Zelenetsky Monastery”) in the Leningrad region amid an increasing number of visitors. By now, all the main traditional functions of this monastery have been restored in some way.
Materials and methods. The authors use an integrated approach to identify the general principles that allow solving the most relevant problems of the Zelenetsky Monastery. This approach includes investigation of historical and design documents on the monastery architecture, analysis of functions performed by this monastery, analysis of restoration results, as well as the comprehensive assessment of the outcome of recommendations proposed here.
Results. We propose a number of specific recommendations aimed at improving the architectural ensemble of the Zelenetsky Monastery. These recommendations are concerned with the master plan of the Zelenetsky Monastery, as well as the buildings of its main functional groups. The recommendations, that were formulated and justified earlier, are based on four general principles dealing with the reconstruction and development of Orthodox monastery complexes in the Russian North under the present-day conditions.
Conclusions. The authors have developed recommendations for the reconstruction of the Zelenetsky Monastery. The implementation of these recommendations leads to the optimal zoning of the monastery area, preservation of its architectural ensemble and surrounding natural landscape. It also ensures the best conditions for monastery visitors and brethren.
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Chengzhong, Pu. "Breaking Rules to be Compassionate: The ‘Skillful Means’ of Buddhist Relief after the Wenchuan Earthquake Disaster." International Journal of Mass Emergencies & Disasters 33, no. 1 (March 2015): 118–42. http://dx.doi.org/10.1177/028072701503300107.
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In the aftermath of the 2008 Great Wenchuan Earthquake, China, the ancient Buddhist Luohan Monastery became an important locus for disaster relief services. This included becoming a temporary maternity ward as the nearby hospital was badly damaged. This paper examines the monastery's relief efforts as a case of socially engaged Buddhism. It pays particular attention to the ways in which the head monk of the monastery, Shi Suquan, negotiated tensions between responding to the desperate needs of nearby residents and long-standing religious rules and taboos which, on the surface at least, stood in opposition to certain forms of relief practices. The paper argues that he used Buddhist doctrines, particularly the Mahāyāna concept of ‘skillful means,’ to renegotiate the taboos by privileging the ethical imperative of compassionate action.
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Harutyunyan, M. "THE PROBLEM OF STUDYING OF THE CHURCH ARCHITECTURE AND URBAN PLANNING ART OF ARTSAKH OF THE SECOND HALF OF THE 19TH CENTURY AND THE BEGINNING OF THE 20TH CENTURY ON THE PAGES OF THE EASTERN ARMENIAN PERIODICAL PRESS." East European Scientific Journal 1, no. 8(72) (September 14, 2021): 4–11. http://dx.doi.org/10.31618/essa.2782-1994.2021.1.72.110.
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Our scientific research is dedicated to the study of the church architecture and urban art of Artsakh of the second half of the 19th century and the beginning of the 20th century which is based on valuable materials published in the pages of the periodical press of Eastern Armenian. The article shows with undeniable facts that along with other branches of the Armenian culture the architecture and urban planning art developed in Artsakh during the period. Many magnificent architectural monuments, public buildings, printing houses, schools and other cultural centers were built. Previously built architectural monuments continued their activities in that period as well, some of which were renovated in the second half of the 19th century and the beginning of the 20th century.
Among the historical and cultural values Dadivank (Khota Monastery or Charektar Monastery), the monastery of Amaras, the monastery of Gandzasar, the monastery of St. Hakoba, St. George Monastery (in the Khachen province), St. Yeghishe Monastery (in the Javanshir province), St. Ghondeants Monastery (Ghondik - desert, built in Varanda, near the village of Avetaranots), Gtich or Gtchavanq (in the Dizak province, near the village of Togh), Spitak Khach Monastery (in Dizak), Yerits Mankants Monastery, Inn Masants Monastery are known. And among the Armenian cultural centers are the Diocesan School of Shushi, the Realakan College, the Hripsimyan and Girls' Schools of Shushi, the Khandamiryan Theater Building, the Printing Houses of Metropolitan Baghdasar, Mirzajan Mahtesi Hakobyants, Bagrat Ter Sahakyan, Melkon Babajanyan, etc..
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Harutyunyan, M. "THE PROBLEM OF STUDYING OF THE CHURCH ARCHITECTURE AND URBAN PLANNING ART OF ARTSAKH OF THE SECOND HALF OF THE 19TH CENTURY AND THE BEGINNING OF THE 20TH CENTURY ON THE PAGES OF THE EASTERN ARMENIAN PERIODICAL PRESS." East European Scientific Journal 1, no. 8(72) (September 14, 2021): 4–11. http://dx.doi.org/10.31618/essa.2782-1994.2021.1.72.110.
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Our scientific research is dedicated to the study of the church architecture and urban art of Artsakh of the second half of the 19th century and the beginning of the 20th century which is based on valuable materials published in the pages of the periodical press of Eastern Armenian. The article shows with undeniable facts that along with other branches of the Armenian culture the architecture and urban planning art developed in Artsakh during the period. Many magnificent architectural monuments, public buildings, printing houses, schools and other cultural centers were built. Previously built architectural monuments continued their activities in that period as well, some of which were renovated in the second half of the 19th century and the beginning of the 20th century.
Among the historical and cultural values Dadivank (Khota Monastery or Charektar Monastery), the monastery of Amaras, the monastery of Gandzasar, the monastery of St. Hakoba, St. George Monastery (in the Khachen province), St. Yeghishe Monastery (in the Javanshir province), St. Ghondeants Monastery (Ghondik - desert, built in Varanda, near the village of Avetaranots), Gtich or Gtchavanq (in the Dizak province, near the village of Togh), Spitak Khach Monastery (in Dizak), Yerits Mankants Monastery, Inn Masants Monastery are known. And among the Armenian cultural centers are the Diocesan School of Shushi, the Realakan College, the Hripsimyan and Girls' Schools of Shushi, the Khandamiryan Theater Building, the Printing Houses of Metropolitan Baghdasar, Mirzajan Mahtesi Hakobyants, Bagrat Ter Sahakyan, Melkon Babajanyan, etc..
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Smolcic-Makuljevic, Svetlana. "The sacral topography of the Monastery of Treskavac." Balcanica, no. 35 (2004): 285–322. http://dx.doi.org/10.2298/balc0535285s.
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The stretches of Mt Treskavac with Zlatovrh, a dominant peak in Pelagonija and its distinctive rocky landscape have offered a suitable setting for exercising austere monastic practices ever since medieval times. The sacred area formed around the Monastery of the Dormition of the Virgin in medieval times was founded on the antique sacred place of Kolobaise and the temples of Artemis of Ephesus and Apollo Euthanatos. To medieval renovation of the monastery besides the Byzantine and Bulgarian rulers, also contributed the Serbian rulers of the Nemanjic house, kings Milutin, Stefan of Decani and Dusan. Testimonies to a stay at Treskavac were left by the Serbian nobles enochiar Dabiziv and tepcija Gradislav. The cult of the Virgin of Treskavac confirmed in the written sources beginning with king Dusan's charters to the monastery (1334-1343), left its trace both in the wall-painting of the monastery church and in the activity of manuscript copying cultivated in this monastic center. Over the centuries, many pilgrims, from the royalty local lords and members of well-to-do families to priests and monks Orthodox Christians but also non-Christians, came to show their respect to the Virgin of Treskavac. A small cave church has been recently registered in the immediate vicinity of the monastery. An evidence of the eremitic way of life, it confirms the information contained in king Dusan's charters. Namely, they compare the way of life of the monks of Treskavac with the ascetic practice of Mount Athos and Mount Sinai. The area of Mt Treskavac also shows several rock paintings with a cultic function. This authentic manner of marking out a sacred area may be explained by the prophylactic role of the Virgin, or a Christian saint, in a barely passable, perilous landscape. Springs and drinking fountains constitute another important element of the monastery's topography. Through the monks' continuous and devout effort put into shaping the landscape, the fresh and icy cold water from the mountain springs has been captured and channeled into drinking fountains for the use both of the dwellers of the monastery and of pilgrims.
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Usachev, Andrei. "Why did Kazan diocese have no archbishop in 1574–1575? (some notes on the history of Church governance in Russia in the 16th century)." St. Tikhons' University Review 108 (October 31, 2022): 11–21. http://dx.doi.org/10.15382/sturii2022108.11-21.
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The article deals with the reasons of the absence of the Kazan archbishop, the head of one of the most huge dioceses in the Russian Church in the 16th century, which took the third place in the church hierarchy. It was turned out that probably because of the state of health in February of 1574 archbishop Lavrentii (1568–1574) left it. Earlier he was the abbot of the Volotskii Monastery of St. Josef. Gurii (Rugotin) (1555–1563), German (Sadyrev-Polev) (1564–1567), the Kazan archbishops were also from the Volotskii Monastery of St. Josef. It was impossible to appoint the abbot of the Volotskii Monastery of St. Josef Tikhon (Khvorostinin) (1573–1575) or another one from this monastery to this position in 1574 because of the harmful consequences of the epidemics of 1560-1570s. The Volotskii Monastery and such large monasteries like Trinity-St. Sergius Monastery, the Simonov Monastery etc. lost the significant number of experienced monks prepared for the governing of monasteries and dioceses. Because of the domination of the meritocratical principles in the selection of candidates there were no chances to do something with the lack of prepared monks in a relatively short time. That’s why the authorities in the last third of the 16th century appointed the representatives of less famous monasteries such as the Mahrishchskii Monastery, the Starickii Monastery of Assumption, the Gerasimov Boldin Monastery. In the February of 1575 the representative of the Ipat'ev Monastery in Kostroma, the archbishop of the Novospasskii Monastery Vassian was appointed the head of the Kazan diocese. However he dead in May of 1575. In July of 1575 the abbot of the Volotskii Monastery of St. Josef Tikhon (Khvorostinin) was appointed the head of the Kazan diocese. It was possible because of the personal interference o Ivan IV. He arrived at the Volotskii Monastery of St. Josef and in fact appointed Evfimii (Turkov) (who had denied to become the abbot in 1573) the successor of Tikhon. The research rests on the materials of acts, records of income and expenses, records of donations of the Volotskii Monastery of St. Josef and another monasteries.
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Corniello, L., and G. P. Lento. "REMOTE SENSING OF CITY. DIGITAL DATABASES FOR ARCHITECTURE." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVI-4/W5-2021 (December 23, 2021): 167–74. http://dx.doi.org/10.5194/isprs-archives-xlvi-4-w5-2021-167-2021.
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Abstract. The study proposes advanced analyses of the monastic citiy of the western coastal area of the Athos Peninsula in Greece. This research is the result of architectural and environmental survey campaigns conducted since July 2020.The current bibliographic documentation is limited, and most of the volumes focus on an art and historical description of the paintings in the monasteries, as well as on visitors’ travel notes.Through the consolidated phases of the discipline of representation, such as digital surveying, point clouds and the processing of flat surfaces, a journey of knowledge of the third arm of the Chalkidiki peninsula is proposed with regard to the religious architecture considered as micro-cities.The initial part of the research was developed with photographic documentation from the sea, while in subsequent survey phase of the monasteries on the west coast was carried out.The instrumental survey activities, carried out with the help of quadrihelix drones and terrestrial photogrammetry, concerned the Monastery of St. Dionysius, the Monastery of Xeropotmus, the Monastery of Zographos, the Monastery of Dochiario, the Monastery of Simonpetra, the Monastery of St. Paul, the Monastery of Xenophon, the Monastery of St. Gregory, the Monastery of St. Pantaleimon and the Monastery of Konstamonitou.The research aims to expose, for the first time, the unpublished instrumental surveys carried out in the Athos community, which has been averse to the access of tourists and curious people for centuries.
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Luchka, Liudmyla Mykolaivna. "To the History of Samara Desert-Nicholas Monastery Archive and Book Collections." Dnipropetrovsk University Bulletin. History & Archaeology series 25, no. 1 (March 21, 2017): 175. http://dx.doi.org/10.15421/261719.
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The works by archimandrites Havriil (V. F. Rozanov) and Feodosiy (O. G. Makarevsky), historians A. O. Skalkovsky, D. I. Yavornitsky and V. O. Bidnov were the first documents on the history of the monastery (Novomoskovsk, Dnipropetrovsk Region). The monastery suffered from raids, fires, epidemics and robberies. The monastic archives were largely lost in the military operations. A lot of original documents didnʼt survive. The epidemic of 1750 did a great damage. The paper archive, infected things and monastery items were burned. The archive consisted of clerical documents, volumes of ancient laws, manuscripts and correspondence. The archive contained some other documents of great importance. They are so-called Universals, 11 statements with seals of Zaporizhian Sich Kosh (Leader) and priorsʼ complaints. The monastery archive contained manuscripts by the last Kosh Otaman (leader) − P. Kalnyshevsky. The archive included documents of state and local authorities and supreme church governing boards – reports, orders, decrees, warrants referring to the monastery property, inventories of monastery household items. A certain percentage of documents was correspondence among priors referring to internal discipline and economic life of the monastery. The names of famous visitors of the monastery are known: archimandrites Havriil and Feodosiy, A. O. Skalkovsky, A. P. Chirkov, P. M. Sochinskiy, V. D. Mashukov, D. I. Yavornitsky and V. O. Bidnov. They worked with documents and left published articles, essays and reviews. Except manuscripts the monastery had printed editions. The monastery library kept 150 liturgical books of Kyiv and Moscow publishing of the 17th − 18th centuries. Six printed books from Samara Desert-Nicholas Monastery are kept in Dnipropetrovsk National Historical Museum. The library collection of the 19th century was quite big. The research of the archive and the library of the monastery give an opportunity to highlight some of the unknown facts on library science and find rare editions of Ukrainian culture heritage.
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Illés, Horváth. "Volt egyszer egy Szent Zsigmond-kolostor." PONTES 4 (October 20, 2021): 265–301. http://dx.doi.org/10.15170/pontes.2021.04.01.13.
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In 1433, Sigismund of Luxemburg, King of Hungary founded a new monastery for the Order of St. Paul the First Hermit. The monastery was consecrated to the title of the king’s dynastic saint: St Sigismund, the Burgundian king. The newly founded monastery became filia of the Monastery of St Michael of Toronyalja. After the death of King Sigismund (1437) the church depopulated soon. Although John Hunyadi attempted to populate the monastery with Carmelites, but the monks did not arrive. By the 16th century, the monastery was ruined, the only monument of it was a mill near to Verőce. According to the most recent literature and a so-called diploma of Agaune, the location of the monastery marked in the centres of the settlements of Kisoroszi or Verőce, however the ruin of it have not been identified yet. Thus, the present study aims to analyse the precedes of the foundation, and seeks to answer the following question: what role played the monastery of St Sigismund in the reorganisation process of the churches of Visegrád? At the same time, the paper analyses the sources of the history of the monastery and its accessories as well as to focus on other possible area of location, Hévkúterdeje, which neighbouring the Monasteries of Nosztra and Toronyalja.
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Larm, Jackie. "Good Deaths: Perspectives on Dying Well and on Medical Assistance in Dying at Thrangu Monastery Canada." Religions 10, no. 2 (January 22, 2019): 70. http://dx.doi.org/10.3390/rel10020070.
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Anthropological, sociological, and bioethical research suggest that various agencies affect one’s relationship with the dying process and end-of-life decisions. Agencies include the media, medical professionals, culture, and religion. Observing the prevalence of meditations and rituals relating to death at Thrangu Monastery Canada, I wanted to investigate how the latter two agencies in particular, namely culture and religion, impacted the monastery members’ views on the dying process. During 2018 interviews, I asked their opinions on the meaning of dying well, and on Medical Assistance in Dying (MAID), which was legalized in Canada in 2016. Although some scriptural examinations have suggested that voluntary euthanasia is contrary to Buddhist teachings, the majority of the monastery’s respondents support MAID to some degree and in some circumstances. Moral absolutes were not valued as much as autonomy, noninterference, wisdom, and compassion.
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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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Segarra Calderer, Marta. "La configuración de capillas y altares en el monasterio de Santes Creus / The configuration of chapels and altars in the Monastery of Santes Creus." Territorio, Sociedad y Poder, no. 14 (December 20, 2019): 11. http://dx.doi.org/10.17811/tsp.0.2019.11-30.
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Resumen: La configuración de la topografía monástica tiene uno de sus puntos más representativos en la colocación de capillas y altares repartidos por todo el espacio de la clausura, que permitían a la comunidad monástica desarrollar su actividad litúrgica.En el monasterio de Santes Creus, el conocimiento de dichos espacios y su evolución nos permite, a la vez, establecer una cronología precisa de la evolución arquitectónica del propio monasterio y determinar los usos y funciones de las diferentes estancias monásticas. Sus cambios nos plantean un reto importante que solo podemos atisbar a partir de ciertos vestigios materiales y de la documentación conservada.Abstract: The configuration of the monastic topography has one of its most representative points of study in the placement of chapels and altars scatteredthroughout the space of the closure, which allowed the monastic community to develop its liturgical activity.In the monastery of Santes Creus, the research about these spaces and their evolution allows us, at the same time, to establish a precise chronology of the architectural evolution of the monastery itself and also to determine the uses and functions of the different monastic rooms. Their changes pose an important challenge, sometimes only recognizable through material remains and preserved documentation.
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Arifi, Arben, and Luan Tetaj. "The Monastery of Deçan and the Attempts to Appropriate It." Journal of International Cooperation and Development 3, no. 2 (November 23, 2020): 60. http://dx.doi.org/10.36941/jicd-2020-0015.
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The Monastery of Deçan is a monument of cultural heritage in Deçan-Kosova. The monastery was built in the 14th century, and is listed at the UNESCO monuments list. The monastery of Deçan is considered one of the most important cultural and monumental building pertaining to the medieval period in Kosova and in the region in general. The paper deals especially with the historical aspect of its existence as well as its architectonic properties. The architecture of monastery of Deçan is characterized by Byzantine elements, but one can also observe Roman Italian elements in its architecture. The attempts to appropriate and assimilate the historical and cultural background that is characteristic to the monastery, and classify it as a Serbian monastery are numerous and often times lack sufficient scientific basis. The monastery of Deçan, with its Roman-Gothic architecture and its unique history enriches the cultural mosaic of cultural heritage in Kosova, and as such it is part of the culture of all Kosovars.
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Zhukov, Artem E. "Tikhvin Assumption monastery and Vvedensky monastery in 17th century. Relationship history." Петербургский исторический журнал, no. 1 (2018): 208–20. http://dx.doi.org/10.51255/2311-603x-2018-00012.
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Gao, Qi, Xiang Wu Meng, Dai Wei Luo, and J. W. R. Whitehand. "Analysis of Building Construction Materials and Environmental Technology of Labrang Monastery." Materials Science Forum 980 (March 2020): 223–30. http://dx.doi.org/10.4028/www.scientific.net/msf.980.223.
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Labrang Monastery is the only main monastery of the Gelug Sect of Tibetan Buddhism in Gannan area. From the perspective of building materials and technology, this paper carries out literature research and fieldwork in order to comb and summarize the main construction of monastery buildings and common building materials. Furthermore, it systematically analyses the architectural phisics, (acoustics, optics and thermotics) of monastery buildings via methods such as research, servey and data analysis. These above have positive referential value for the protection and renovation of Labrang Monastery and the modern design of regional religious buildings as well.
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Shevchenko, Tatyana. "Problems of Russian Church diaspora in Finland, with the story of Valaam monastery in the interwar period as an example." St. Tikhons' University Review 109 (December 30, 2022): 119–39. http://dx.doi.org/10.15382/sturii2022109.119-139.
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The article examines the period of the history of the Transfiguration of the Valaam Monastery of 1918 - 1939, before the evacuation to Heyniavesi. The famous Russian monastery, which belonged to the Diocese of Finland and Vyborg of the Orthodox Russian Church, had to adapt to life in independent Finland. The conditions of the monastery existence had changed significantly after the declaration of independence of this country and the change of the state system in Russia. In 1918, the Finnish government awarded the diocese the status of the second state church of the national minority. Despite the difficulties of socio-political, economic and jurisdictional nature, active finnization, which included the imposed calendar reform, the monastery became a symbol of steadfastness, evidence of the greatness of Russian culture and loyalty to Orthodoxy for Russian emigration around the world. The monastery leadership managed to find a common language with the church and secular authorities of Finland, the monastery won the respect and love of ordinary Finlanders. It can be said that the monastery has found its place in a new Western society. However, the author believes that it is possible to assert about the "prosperity" or "flourishing" of the Valaam Monastery at that time only conditionally, in comparison with the sad fate of monasteries in the USSR. She recalls the contradictory events in the story of the Valaam Monastery in the period, which influenced the fate of its inhabitants and the monastery itself, contributed to the reduction in the number of the brotherhood and the appearance of a "split" in it, and proves that visible well-being was the attribute of an artificially created image, although it had a positive meaning.
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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