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Relevant bibliographies by topics / Monastic and religous life

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Academic literature on the topic 'Monastic and religous life'

Author: Grafiati

Published: 29 July 2024

Last updated: 31 July 2024

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Journal articles on the topic "Monastic and religous life"

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Wright, A. D. "The Religious Life in the Spain of Philip II and Philip III." Studies in Church History 22 (1985): 251–74. http://dx.doi.org/10.1017/s0424208400007993.

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From the vividly autobiographic Life of St Teresa famous images of conventual life in sixteenth-century Spain have been derived; both the dark impression of unreformed monastic existence and the heroic profile of reformed regulars. Before and after that era the social, not to say political prominence of certain figures, friars and nuns, in Spanish life is notorious, from the reigns of the Catholic Monarchs to that of Philip IV and beyond. Modern historical research has indeed highlighted the contribution to political and ecclesiastical development, to early Catholic reform above all, of key members of the regular clergy under the Catholic Monarchs. For monastics, as opposed to mendicants, in post-medieval Spain, the extensive and meticulous researches of Linage Conde have put all Iberian scholars in his debt. The fascinating origins of the essentially Iberian phenomenon of the Jeronymites have recently received new attention from J.R.L. Highfield, but further insights into the true condition of the religious life in the Iberian peninsula of the supposedly Golden Age are perhaps still possible, when unpublished material is consulted in the Roman archives and in those of Spain, such as Madrid, Simancas, Barcelona and Valencia. Considerations of space necessarily limit what can be suggested here, but the development of monastic life in Counter-Reformation Spain is arguably best considered in its extended not just in its stricter sense: for parallels and contrasts, as well as direct influences, were not confined by the normal distinctions between the eremitic and the monastic, the monastic and the mendicant, the old and the new orders, or even the male and female communities. Furthermore the intervention of Spanish royal authority in Portuguese affairs between 1580 and 1640, not least in ecclesiastical and regular life, provides a useful comparative basis for consideration of truly Iberian conditions.

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Sharipov, Alisher Sh. "Holy scriptures of Cao Dai: themes, sctructure, ideologies." Russian Journal of Vietnamese Studies 7, no. 2 S (June 16, 2023): 58–73. http://dx.doi.org/10.54631/vs.2023.72-473405.

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This article aims to introduce some basic caodaist texts, which as caodaists believe have been dictated by the spirits directly to the mediums of Cao Dai clergy and were published within first years of this new religion's operations in Tay Ninh. The texts describe core principles of caodaism, provide instructions for creating religous communes, reflections on mundane and monastic life, and various lessons on theory and practice of caodaism. For each book there is an outline of its structure and content, followed by one or few examples of texts in authors translation with socio-cultural comments and intertextual highlights.

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Hanson, Jeffrey. "Thomas Aquinas and the Qualification of Monastic Labor." Religions 15, no. 3 (March 19, 2024): 366. http://dx.doi.org/10.3390/rel15030366.

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Early monastic communities in Egypt were veritable laboratories for the practice of Christian virtue; perhaps surprisingly, they were also large-scale coordinated communities of labor. That manual labor should have been part of anchoritic life is not obvious; given that hermits were leaving the cities and the usual occupations of life in the world, there might be a question as to why they would seemingly return to such occupations having sought the purity of living alone in the desert. Combining Platonic thought with radical Christianity, the monks found a way to make the maximally spiritual life also a worker’s life. The architects of this form of life saw manual labor as a means for achieving self-sustenance, an effective weapon against temptation, a resource for the support of the needy, and a vital component in the monks’ ascetic program. The argument of this paper is that this powerful cultural consensus on the centrality of work to monastic life endured for almost a thousand years before it came to be qualified, by Thomas Aquinas among others. When Thomas Aquinas writes on the purposes of manual labor he is entirely traditional. However, Aquinas ends up diminishing the extent to which the pursuit of the traditional goods gained by the practice of manual labor is obligatory for monastics. Aquinas’s discussion of manual labor as an element of monastic life is a definite departure from the tradition. In the typically polite fashion of a scholastic theologian, Aquinas shifts away from Augustine and re-interprets St. Paul in unprecedented fashion. His argument is influenced by his own commitment to a new form of monastic life, which was changing not just theologically but as a result of the evolving backdrop of the social and economic realities with which religious life necessarily interacted.

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Binns, John. "Monasticism—Then and Now." Religions 12, no. 7 (July 8, 2021): 510. http://dx.doi.org/10.3390/rel12070510.

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The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being formed by and belonging to the same tradition, and showing how it can adapt to specific social and ecclesiastical conditions. In the modern world, this monastic way of life continues to bring renewal to the church in the ‘new monasticism’ which adapts traditional monastic practices to contemporary life. New monastic communities engage in evangelism, serve and identify with the marginalised, offer hospitality, and commit themselves to follow rules of life and prayer. Their radical forms of discipleship and obedience to the gospel place them clearly within the continuing monastic tradition.

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Airijoki, Moa. "Christian Monastic Life in Early Islam." Journal of Medieval Religious Cultures 49, no. 1 (January 2023): 125–27. http://dx.doi.org/10.5325/jmedirelicult.49.1.0125.

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Miller, David. "Modernity in Hindu Monasticism: • Swami Vivekananda and the Ramakrishna Movement." Journal of Asian and African Studies 34, no. 1 (1999): 111–26. http://dx.doi.org/10.1163/156852199x00202.

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This paper attempts first to define "modernity" within a Hindu context, using Religion in Modem India (Robert D. Baird, ed.) and Modem Religious Movements in India (J.N. Farquhar) as points of departure. Many of the Hindu thinkers studied by both the Baird and the Farquhar texts were either monastic or ascetic leaders, and of the four Hindu modem movements described in the Baird edition, three were monastic centered movements. Thus, "modem" in the Hindu context is closely interrelated with a monastic or an ascetic way of life and with monastic movements as institutions of socio-religious change. Indeed, Agehananda Bharati, in his insightful article entitled, "The Hindu Renaissance and its Apologetic Patterns" (1970), identifies Swami Vivekananda, who is a key figure in the Baird and Farquhar texts, as an ideal model of a scientific, modem man, who, nevertheless is a monastic. Bharati concludes that "Modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly." The remainder of the paper provides an analysis of Swami Vivekananda's definition of modernity, which he first formulated in 1893 at the World's Parliament of Religions. The paper concludes with notes on the monastic institution, the Ramakrishna Math and Mission, that Vivekananda founded in order to carry out his vision of Hindu modernity.

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Mecham, June. "Cooperative Piety among Monastic and Secular Women in Late Medieval Germany." Church History and Religious Culture 88, no. 4 (2008): 581–611. http://dx.doi.org/10.1163/187124108x426754.

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AbstractScholarship has demonstrated that religious life for women was more fluid, more tied to the secular world and to gender ideologies, than strict categorizations of monastic versus lay, regular versus extraregular, visual versus intellectual allows. This article argues for the conceptualization and study of female monasticism, and female spirituality in general, as part of a broad continuum—as part of a shared culture of devotional practices—accepted and embraced (to a greater or lesser extent) by both men and women, secular and lay. More specifically, it explores the interaction between secular and professed women in support of monastic life, monastic devotion, and more broadly, medieval religious culture. Religious and lay women collaborated and cooperated to support specific religious communities and particular devotional practices, like the nuns' performance of the liturgy or their duty to remember patrons as part of the monastic memoria. Such collaboration and cooperation, however, has often escaped the notice of historians.

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Jonveaux, Isabelle. "Ascetism: an endangered value? Mutations of ascetism in contemporary monasticism." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 186–96. http://dx.doi.org/10.30674/scripta.67386.

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This article seeks to understand the shifts which are affecting monastic asceticism in modern society. Is monastic asceticism really changing and in which terms? Why has the place of the body in religious virtuosity changed? As religious virtuosity is based on ascetic practices, we cannot consider that monastic life nowadays has totally eschewed asceticism. So we have to understand the new sense given to this traditional religious practice. It seems that both asceticism and the place of the body in monastic life are changing. Rather than a decline of asceticism, it is more accurate to say that its meaning is being redefined and it becomes more intellectual than physical. At the same time, the body acquires a new position: from mortification to self-fulfilment, it becomes a new ally—and no longer an enemy—of monastic life. So, is asceticism an endangered value? Yes, in the sense that it is no longer a religious value, as was proved by monks who said they are not ascetics, or the nun who said that her community lives a ‘non-ascetic asceticism’. However this does not mean that it has disappeared. The practice of asceticism is necessary to religious virtuosity, but the way to practise it and to define it has been changing, and this is contingent on other evolutions of the religious system and of society. The new kind of asceticism which monks are living nowadays is mainly intellectual asceticism.

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Gärtner, Claudia. "The Monastic Cell as Utopian Niche: The Contribution of Religious Niches to Socio-Ecological Transformation." Utopian Studies 35, no. 1 (March 2024): 67–82. http://dx.doi.org/10.5325/utopianstudies.35.1.0067.

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ABSTRACT This article explores the extent to which Christian traditions, especially the monastic way of life, possess a transformative potential toward a socio-ecological society. Christian ideas are not unbroken utopias, but they possess an eschatological proviso based on God’s otherness. Neither is monastic life a prefiguration of the Kingdom of God, nor do Christians or the Church prefigure a heavenly society, but Christian action and religious communities can be regarded as forms of refigurative practice, which can fail again and again without losing hope. This article describes the relationship between niche and transformation, between monastic cell and utopia, as such a refigurative practice.

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Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (June 28, 2019): 411. http://dx.doi.org/10.3390/rel10070411.

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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.

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Dissertations / Theses on the topic "Monastic and religous life"

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Heale, Nicholas. "Religious and intellectual interests at St Edmunds Abbey at Bury and the nature of English Benedictinism, c1350-1450." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241338.

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Cahill, Helen E. "Sacramentality and religious life." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Bistis, Nathan Allen. "A shared life exploring a new monasticism /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0311.

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Irvine, Richard Denis Gerard. "Religious life in an English Benedictine monastery." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609542.

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Goswell, M. "Motivational factors in the life of a religious community and related changes in the experience of self." Thesis, University of Bath, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384125.

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Buglione, Stanley L. "The importance of spiritual apprenticeship in early Christian monasticism living relationship versus written rule /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Rudge, Lindsay. "Texts and contexts : women's dedicated life from Caesarius to Benedict." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/312.

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Courville, John Douglas. "An analysis of canon 667, [par.] 3 and a canonical analysis of Venite seorsum." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Bauer, Nancy. "A special family in Christ the canonical requirement of common life for members of religious institutes and societies of apostolic life /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Evan, Peter Daniel. "The necrology of Ælfwine's prayerbook and late Anglo-Saxon monastic culture." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609752.

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Books on the topic "Monastic and religous life"

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Blée, Fabrice. The third desert: The story of monastic interreligious dialogue. Collegeville, Minn: Liturgical Press, 2011.

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George, Ferzoco, and Muessig Carolyn, eds. Medieval monastic education. London: Leicester University Press, 2000.

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Coe, Sophie D. (Sophie Dobzhansky), 1933-1994, former owner, ed. Il sacro e il profano nella cucina pugliese: L'antica cucina dei Monasteri, dei Seminari e degli stuzzichini dell'amore. Bari: Centro Librario, 1989.

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Theoleptos. The monastic discourses. Toronto, Ont., Canada: Pontifical Institute of Mediaeval Studies, 1992.

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Stravinskas, Peter M. J. Essentials of religious life today. Libertyville, Ill: Franciscan Marytown Press, 1987.

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Carol, Quigley, ed. Turning points in religious life. Wilmington, Del: M. Glazier, 1987.

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F, O'Connell Patrick, ed. Monastic observances: Initiation into the monastic tradition 5. Trappist, Ky: Cistercian Publications, 2010.

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BOND, JAMES. MONASTIC LANDSCAPES. STROUD: TEMPUS, 2004.

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Barua, Subhra. Monastic life of the early Buddhist nuns. Calcutta: Atisha Memorial Pub. House, 1997.

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Faricy, Robert L. The healing of the religious life. Mineola, N.Y: Resurrection Press, 1991.

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Book chapters on the topic "Monastic and religous life"

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Kaartinen, Marjo. "Mortifying Monastic Flesh." In Religious Life and English Culture in the Reformation, 73–83. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230598645_7.

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Kaartinen, Marjo. "Monastic Obedience and the Religious Houses." In Religious Life and English Culture in the Reformation, 30–46. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230598645_4.

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Atienza, Christina. "A Comparison of Aquinas's and Dōgen's Views on Religious/Monastic Life." In The Routledge Handbook of Buddhist-Christian Studies, 189–200. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003043225-20.

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Donghi, Roberto. "«La Basilica di S. Miniato al Monte sta a noi se si vuole». Il ritorno dei monaci olivetani nel 1924." In La Basilica di San Miniato al Monte di Firenze (1018-2018), 349–69. Florence: Firenze University Press, 2021. http://dx.doi.org/10.36253/978-88-5518-295-9.16.

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The paper retraces the negotiations undertaken by the Olivetan monks at the beginning of the 20th century for their return to the ancient abbey of San Miniato al Monte, which they had been forced to abandon in 1552 for the construction of the ramparts to defend the city. Given its location, other religious orders wanted to settle there, such as the Vallombrosans of Santa Trinita and the Cassinesi of the Florentine Abbey, but the Olivetans claimed their rights. So on 11th July 1924 the visiting abbot Benedetto Benedetti signed the deed of delivery to his regular family. The official entrance, disclosed by the town press, took place on Sunday 26 October 1924, and the resumption of the monastic life the following year, under the guidance of Don Gaetano Romagnoli, the first abbot of the restored Olivetan community.

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Edsall, Mary Agnes. "From ‘Companion to the Novitiate’ to ‘Companion to the Devout Life’: San Marino, Huntington Library, MS HM 744 and Monastic Anthologies of the Twelfth-Century Reform." In Middle English Religious Writing in Practice, 115–48. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.lmems.1.101539.

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Jonveaux, Isabelle. "Daily life economy." In Contemporary Monastic Economy, 84–107. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003208525-6.

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Valdez del Álamo, Elizabeth. "The Cloister, Heart of Monastic Life." In Medieval Monastic Studies, 171–94. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.mms-eb.5.117263.

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Jonveaux, Isabelle. "Work and prayer in monastic life." In Contemporary Monastic Economy, 35–51. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003208525-4.

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Jonveaux, Isabelle. "Integration of economic activity into monastic life." In Contemporary Monastic Economy, 52–83. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003208525-5.

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Contessa, Maria Pia. "I primi due secoli della storia di San Miniato." In La Basilica di San Miniato al Monte di Firenze (1018-2018), 85–100. Florence: Firenze University Press, 2021. http://dx.doi.org/10.36253/978-88-5518-295-9.06.

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The essay sketches the activity of Abbot Ubertus from San Miniato, who rebuilt the church and worked to promote the monastic complex as a spiritual pole, a cultural centre, and a shelter for poor and pilgrims, condolidating monastic estates in the nearby country of Ripoli, where he acquired properties thenceforward important for monks’ economy and social relationships. During the XIIth century, like many other Florentine religious institutions, San Miniato cooperated in the urbanization, favouring accomodations of people coming from the south of Florentine territory in buildings located along the left Arno riverside.

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Conference papers on the topic "Monastic and religous life"

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Mosnegutu, Ioan. "Monastic settlements in the Republic of Moldova in recent historiography." In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.34.

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The spiritual revival in the Moldovan SSR in the late 1980s led to the reopening of monastic sities and the formation of new monastic centre. Scientific researchers in the Republic of Moldova have re-dimensioned their historiographical discourse on religious life, including monastic settlements. Archival investigations have been carried out, archaeological excavations have been carried out, and field realities have been studied by sight. We note a diversity of scientific production in the field of monasteries in the Republic of Moldova: articles, studies, monographs, encyclopaedias.

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Gavrilkov, Maxim. "Quotations in Maximus the Greek’s “Dispute on the Avowed Monastic Life” Revisited." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.06.

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The paper approaches Maximus the Greek’s polemical work both from the text-critical and functional perspectives. The text-critical case study reveals a new, refi ned and most complete attribution of biblical and patristic quotations and their thematic division. Restructuring quotations so that they form the “Salvation Ladder” demonstrates presence of the main imperative of Christian culture in the text.

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Ubiparipović, Srboljub. "POSLEDOVANjE OMIVANjA NOGU NA VELIKI ČETVRTAK U TIPIKU ARHIEPISKOPA NIKODIMA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.307u.

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Taking into account the fact that the acolouthy of the Footwashing on Maundy Thursday had been formed in Jerusalem, probably during 5th Century, the existence of this rite in Typicon of Nicodemus, Archbishop of Serbia (1316- 1324), is an inspiring subject for liturgiological research. Although this acolouthy is well-known in Greek as Ὁ νιπτὴρ or τὸ νίμμα, we have approached to this topic by theological and teleturgical studying of its origin. The roots of this rite lie in the early centuries of Christianity, with various additions, deletions and variations of the specific acolouthy in use even nowadays in some of the centers of the Eastern Orthodox Church. The acolouthy of the Footwashing on Maundy Thursday has been shaped in 10th Century in two different modalities, one for the urban churches, and another one for the monastic churches at the Orthodox East. The rite from Typicon of Nicodemus (1319) belongs to the group of monastic acolouthies with direct impact of liturgical praxis of the Holy City of Jerusalem and Constantinopolitan monasteries. It implies that should be performed immediately after the Ambo prayer on Maundy Thursday’s Holy Liturgy in the pronaos of the monastic church. Such an acolouthy had retained some aspects of the earlier prayer for the sanctification of the water for the footwashing and also rubric for the anointing of all assembled in the church. The acolouthy of the Footwashing on Maundy Thursday in Typicon of Nicodemus is very important testimony about vivid and strong liturgical life of the Eastern Orthodox Serbs and Archbishopric of the Serbian and Maritime Lands in the 14th Century.

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Desyatskov, Konstantin S. "Correspondence of the Novgorod Metropolitan Job with Fyodor Polikarpov-Orlov." In Лихудовские чтения — 2022. НовГУ им. Ярослава Мудрого, 2023. http://dx.doi.org/10.34680/978-5-89896-832-8/2023.readings.07.

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e article deals with some aspects of the important part of the wellpreserved collection of the epistolary heritage — the correspondence of the famous church hierarch Metropolitan Job of Novgorod with Fyodor Polikarpov-Orlov, the major ocial of the transition period in Russia at the beginning of the XVIII century. Despite the scarcity of the correspondence, these letters remain a valuable source on various aspects of the spiritual, educational and daily life of the Leichoudis brothers' school, as well as of the translation center in Novgorod. Due to the connection of the authors with the Moscow Printing House, the Monastic Order and the Greek school in the Kazan courtyard, the letters had become part of the socio-cultural space of the Peter the Great era. e discovered letters made it possible to analyze the most diverse aspects of the pastoral activity of Metropolitan Job, as well as to provide important materials for the study of the epistolary written culture of Russia in the era of Peter the Great.

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Чернова, Л. Н. "CITIZENS AND THE CHURCH IN ENGLAND DURING THE REFORMATION (BASED ON LONDON MATERIAL OF THE XVIth c.)." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2021. http://dx.doi.org/10.55000/mcu.2021.87.13.004.

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В статье рассматривается влияние Реформации на экономическую жизнь и социокультур-ные представления горожан Лондона, выявляются различные конфессиональные предпочтения и неоднозначное отношение купцов и ремесленных мастеров к церковной политике английских мо-нархов, особенно к секуляризации монастырских имуществ. На материале оригинальных источни-ков автор показывает активное участие богатых горожан в покупке бывших монастырских и цер-ковных земель, переориентацию купечества с рынка в Антверпене на рынки Гамбурга и Данцига, заинтересованность предприимчивых горожан в светском образовании, нашедшую отражение в основании ими бесплатных грамматических школ. Вместе с тем отмечается, что среди части го-рожан сохранялась приверженность католичеству: неприятие реформационного вероучения и но-вой обрядности, политики королевской власти в отношении церкви. The article examines the influence of the Reformation on the economic life and socio-cultural views of Londonʼs citizens, reveals various confessional preferences and the ambiguous attitude of mer-chants and artisans to the ecclesiastical policy of the English monarchs, especially to the secularization of monastic properties. Basing on the material of the original sources the author shows the active participa-tion of rich citizens in the purchase of former monastery and church lands, the merchantsʼ reorientation from the market in Antwerp to the markets of Hamburg and Danzig, the interest of enterprising citizens in secular education that is reflected in the foundation of free grammar schools. At the same time it is noted that among some of the citizens remained committed to Catholicism: rejection of the Reformation doctrine and the new rite, the policy of the royal government in relation to the Church.

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