Relevant bibliographies by topics / Pachomian monasticism

Academic literature on the topic 'Pachomian monasticism'

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Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Pachomian monasticism"

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Barthel, Christian. "The Conversion of Pachomius Revisited." Scrinium 15, no. 1 (July 23, 2019): 30–43. http://dx.doi.org/10.1163/18177565-00151p03.

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Abstract The article seeks to reassess and contextualise the conversion narrative of the Egyptian monk Pachomius, the founder of coenobitic monasticism. It thereby offers a case study into how and why the Pachomian literary tradition was shaped, altered and abridged, while also challenging the traditional views associated with Pachomius’ military career.
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Golovnina, Natalia. "Pakhomian texts of russian Philokalia." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 37–48. http://dx.doi.org/10.15382/sturiii202273.37-48.

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The article examines the issue of collecting and translating ascetic literature into Slavic and Russian languages in the 18–19 centuries using the example of the Pakhomian corpus of texts. Comparative analysis of the composition of the Greek Philokalia and the Russian Philokalia – the latter is considered not just as an ascetic five-volume book prepared for publication by st. Feofan the Recluse, but as a systematic translation activity that united several generations, and thanks to which there was a flourishing of monasticism and the resumption of eldrship in Russia. The reasons for the differences in the composition of Greek and Russian Philokalia are also considered, in particular, the interest not only in Hesychast literature, but also in monastic statutes, primarily in the tradition of Egyptian cenobitic monasticism, which was initiated by st. Pachomium. Based on the correspondence of the participants, the circumstances of the work on the texts of the Pachomian circle are traced: Pachomius the Great, his predecessor Orsicius and John Cassian the Roman. The collected material and analysis of individual translation principles of this period allows us to speak about the wide interest in Russia in the history of monasticism, about the good knowledge of European patristic publications when choosing texts for translation, about the high level of Latin language proficiency and the exceptional importance of the results achieved, which will never lose their significance, as they serve as evidence of the time of flowering on Russian soil translation activities.
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Baán, Izsák. "Nyugati életszabály, keleti ihletettség a 6. század eleji latin szerzetesség világából." Belvedere Meridionale 32, no. 1 (2020): 17–32. http://dx.doi.org/10.14232/belv.2020.1.3.

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Amongst the early Latin, pre-benedictine monastic legislative texts there is a rule called “Regula Orientalis” conserved in the Codex Regularum of Saint Benedict of Aniane. Although it says nothing about its author and the community it was written to, it is easy to discover that its text quotes a lot from the Latin version of Saint Pachomius’ Rule translated by Saint Jerome and from an other source very close to the early rules of Lerins, particularly to the so called Second rule of the Fathers. The Regula Orientalis is a detailed presentation of the most important monastic charges beginning with to abbot and the prior arriving to the doorkeeper and the kitchen service. According to the theory of A. de Vogüé, one of the greatest scholars of the early western monasticism, the Regula Orientalis was born in the first decades of the 6th century in Gaul, maybe in a monastery in the Jura mountains, and it is a fusion between the lost rule of Lerins written by abbot Marinus and the pachomian institutions. The article presents the first Hungarian translation of the rule followed by a study of its major features and of its possible dating.
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Schroeder, Caroline T. "“A Suitable Abode for Christ”: The Church Building as Symbol of Ascetic Renunciation in Early Monasticism." Church History 73, no. 3 (September 2004): 472–521. http://dx.doi.org/10.1017/s0009640700098267.

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In reading many early Christian texts from and about Egypt, one is struck by the importance of space for the ascetic lifestyle. Whether it be Antony locked in his desert fortress, the tightly arranged cells of Kellia in theApopthegmata Patrum, or the landscape of the desert in so much hagiographical literature, the space in which the early Christians practiced ascetic renunciation was as infused with as much meaning as the ascetic practices themselves. Since few texts with descriptions of early ascetic space survive, studies have been left largely to archaeologists and art historians, not historians of Christianity. Only a handful of ascetic authors from the fourth through sixth centuries wrote about the theological significance they found in the building of churches. These include the wealthy Latin patron Paulinus of Nola (Italy), two anonymous members of the Pachomian monasteries in Egypt, and the Egyptian archimandrite Shenoute. The churches built for each of these late antique communities held deep theological significance. They symbolized the ascetic endeavors undertaken at those communities. Since for each writer, the ascetic struggle was constituted in slightly different terms, with different goals, practices, and interpretations of those practices, so were the church buildings imbued with different meanings. Yet, in each case, the church held meaning beyond its mere walls. Each was constructed as much by a theology and a discourse of ascetic discipline as it was by wood, brick, and stone.
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Clark, Elizabeth A. "The Letter of Ammon and Pachomian Monasticism. By James E. Goehring. Patristische Texte und Studien 27. Berlin: Walter de Gruyter, 1986. viii + 307 pp. DM 178." Church History 56, no. 3 (September 1987): 381–82. http://dx.doi.org/10.2307/3166070.

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Gould, Graham. "Pachomios of Tabennesi and the Foundation of an Independent Monastic Community." Studies in Church History 23 (1986): 15–24. http://dx.doi.org/10.1017/s0424208400010512.

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The earliest Christian monasticism falls within the definition of voluntary religious societies since it was not the product of institutional reform in the Church directed by bishops or councils. The founders of fourth-century Egyptian monasticism undertook their task voluntarily and without episcopal constraint. As the founders of voluntary and at first unofficial associations, they deserve our attention. I shall examine some aspects of the sources for the life of one, Pachomios of Tabennesi (c.292–346).
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Dușe, Călin Ioan. "EASTERN MONASTICISM FROM ITS INCEPTION UNTIL THE 10TH CENTURY." Analele Universităţii din Craiova seria Istorie 27, no. 2 (January 23, 2023): 7–20. http://dx.doi.org/10.52846/aucsi.2022.2.01.

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In the East, monasticism took three main forms, which appeared in Egypt around 350, and are still found in the Eastern Church. From Egypt, which is considered the homeland of monasticism, these forms of monasticism spread very quickly in Palestine, Syria, Asia Minor, Bithynia, but also in the West. The first form of monasticism is that of hermits, ascetics, who lived a contemplative life practicing the most rigorous asceticism, living isolated (in caves, huts, or in individual cells), and St. Anthony the Great (250-350) is considered the founder of the Christian monasticism. The second form of monasticism is that of community life (or chinovial), where monks live together, following the same rules, in a monastery. The most representative was St. Pachomius the Great (292-346), followed by St. Basil the Great (330-379). The third form of monasticism falls between the two, with a life of semi-isolation, a kind of "middle way", where instead of a single superior organized community, we have a group of small settlements, composed of two or six members, living together, under the guidance of an older monk. After the beginnings of monasticism, monasteries for women were soon established, and over the centuries monks and nuns have played a very important role in the history of the Church. Monasticism spread to almost all regions of the East and West, and between the 5th and 9th centuries its development reached its peak.
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Goehring, James E. "Withdrawing from the Desert: Pachomius and the Development of Village Monasticism in Upper Egypt." Harvard Theological Review 89, no. 3 (July 1996): 267–85. http://dx.doi.org/10.1017/s0017816000031898.

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In a recent article entitled “Le monachisme égyptien et les villes,” Ewa Wipszycka cataloged for the later Byzantine period the abundant evidence of monastic habitation in or adjacent to the towns and villages of Egypt as well as in or on the margins of the cultivated land. Her analysis, which begins after the late third- to fourth-century formative period of Antony, Pachomius, and the Lower Egyptian semi-anchoritic centers in Nitria, Scetis, and Cellia, supplies convincing evidence of the rhetorical selectivity employed in the portrayal of Egyptian monasticism by the authors of the literary sources. In the literary texts, the dominance of monastic sites located in places of solitude generates a monastic geography of physical isolation. While acknowledging this dominance in the literature, Wipszycka draws together the infrequent literary references and the more numerous documentary examples of less physically isolated and more socially integrated monastic centers. The resulting picture of Egyptian monasticism is spatially and socially more complex than that derived from the literary sources alone.
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Joest, Christoph. "Die sog. “Règlements” als Werk des Pachomianers Horsiese († nach 386)." Vigiliae Christianae 63, no. 5 (2009): 480–92. http://dx.doi.org/10.1163/157007209x410996.

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AbstractSince Jerome's Latin translation of the monastic rules attributed to Pachomius (287-347) these have never vanished from the memory and the tradition of Western monasticism. This contrasts strongly with a cluster of rules written in Coptic. These were not published until the 19th century, and in accordance with the edition of Louis-Théophile Lefort they are usually called the 'règlements' (regulations) of Horsiese. This attribution has, however, been questioned. The present article aims to offer a sound basis for the view that Horsiese is indeed the author of these rules.
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Joest, Christoph. ""Unsere Hande den Armen offnen". Das Opus Monasticum der Pachomianer." Vigiliae Christianae 51, no. 1 (March 1997): 1. http://dx.doi.org/10.2307/1584354.

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Dissertations / Theses on the topic "Pachomian monasticism"

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

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

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Drayton, James M. "Pachomius as discovered in the worlds of fourth century Christian Egypt, Pachomian literature and Pachomian monasticism a figure of history or hagiography? /." Connect to full text, 2002. http://hdl.handle.net/2123/481.

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Thesis (M. Phil.)--University of Sydney, 2002.
Title from title screen (viewed Apr. 24, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.
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Fowler, Kimberley A. "From the Apocryphon of John to Thomas the Contender : Nag Hammadi Codex II in its fourth-century context." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/from-the-apocryphon-of-john-to-thomas-the-contender-nag-hammadi-codex-ii-in-its-fourthcentury-context(64f9c61d-f3d3-4934-b08c-6730b3281fbb).html.

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Scholarship to date on the Nag Hammadi Codices has been predominantly concerned with establishing the compositional history and doctrinal affiliations of each tractate within the collection. Much less attention has been paid to the library as a fourth-century collection of texts, which must have been understood by the compiler/s of the codices as having ideological coherence, and overarching messages. The present thesis is first and foremost an attempt to address this deficiency. Due to the site of the codices’ discovery in the Egyptian desert being in close proximity to the Pachomian monastery at Phbow, the suggestion was made that perhaps these monks were once the owners of the collection, forced to purge their monastery of these texts due to the increasing concern of the Alexandrian Church over the circulation of what it viewed to be ‘heretical’ religious documents. This ‘Pachomian connection’ was substantiated mainly by the apparent promotion of ascetic practice and a value placed on knowledge both in the Pachomian movement and many of the tractates from Nag Hammadi, as well as the presence of some monastic documents in the waste paper used to strengthen the covers of the codices. None are sufficient to conclude a relationship between the two. Moreover, scholarly conception of the Nag Hammadi Library as a representative of ‘Gnosticism,’ which since the critiques of this category by the likes of Williams (1996) and King (2004) has been something of a taboo term, meant that inquiry into connections with Pachomian monastic literature was too invested in searching for so-called ‘Gnostic’ overlap. On the contrary, this work argues that in order to gain a better understanding of why the Nag Hammadi texts were collected and collated in the way that they were, and how and why they might have been utilised by Christian inhabitants of the Egyptian desert, they must be viewed primarily as a fourth-century Christian collection. The thesis attempts to offer a fresh perspective on the question of monastic usage by viewing the Nag Hammadi texts simply as part of the Egyptian Christian landscape, rather than as a ‘heretical’ invasion of it. In order to conduct a controlled and sufficiently detailed analysis, this thesis examines one sub-collection of the Nag Hammadi Library – Codex II, alongside contemporaneous Pachomian monastic literature, and suggests agreement on various centralised issues. Building on the suggestions of Michael Williams (1996) and James Robinson (2004), that meaningful order can be detected in the arrangement of the Nag Hammadi Codices, the thesis contends that Nag Hammadi Codex II develops certain key themes through the particular sequencing of its tractates. Each of these, it is argued, would have been attractive to a fourth-century Pachomian monastic readership. Firstly, asceticism must be moderated so as not to lose sight of its spiritual value amidst competitive arrogance. Secondly, one’s duty to share and encourage the promulgation of spiritual truths among one’s brethren is of vital importance. Thirdly, identification as an ‘elite’ spiritually superior individual is in no way predetermined, as older definitions of ‘Gnosticism’ have suggested, but based entirely on one’s conscious choice to leave behind worldly pursuits.
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Youkeem, Sameeh Helmy. "Leaving the world for the sake of the world : Coptic monastic mission in the fourth and fifth centuries." Diss., 1995. http://hdl.handle.net/10500/17865.

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Christian monasticism originated in Egypt and then spread to the rest of the Christian church. Coptic monks made a significant contribution to Christian theology and spirituality through their distinctive approach to the life of faith. This study by a Coptic monk analysis Coptic missionary spirituality as it flowered in the fourth and fifth centuries. Chapter 2 introduces the three main types of Coptic monasticism and the key figures in each of the three types. Chapter 3 describes the centripetal dimension of their mission, indicating how they attracted a wide.variety of people to a committed Christian life through their holiness, simplicity and humility. Chapter 4 discusses their "outreaching" mission of love: their preaching in harmony with the culture of people, their concern for the poor and oppressed, their healing miracles and exorcisms, their defense of the Orthodox faith against heresy. Chapter 5 summaries the findings of the study and identifies priorities for further research.
Department of Christian Spiritual Church History and Missiology
M.Th. (Missiology)
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Books on the topic "Pachomian monasticism"

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The Letter of Ammon and Pachomian monasticism. Berlin: W. de Gruyter, 1986.

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2

Chalcedonian power politics and the demise of Pachomian monasticism. Claremont, Calif. 831 N. Dartmouth Ave., Claremont 91711-6178): Institute for Antiquity and Christianity, 1989.

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Pachomius: The making of a community in fourth-century Egypt. Berkeley: University of California Press, 1985.

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Goehring, James E. Letter of Ammon and Pachomian Monasticism. de Gruyter GmbH, Walter, 1986.

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Goehring, James E. Letter of Ammon and Pachomian Monasticism. de Gruyter GmbH, Walter, 2011.

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Rousseau, Philip. Pachomius: The Making of a Community in Fourth-Century Egypt (The Transformation of the Classical Heritage , No 6). University of California Press, 1999.

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Book chapters on the topic "Pachomian monasticism"

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Goehring, James E. "The Pachomian Federation and Lower Egypt: The Ties that Bind." In Christianity and Monasticism in Northern Egypt. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774167775.003.0006.

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This chapter deals with the monasteries in Lower Egypt that were part of the Pachomian Federation of Upper Egypt. In the discourse of Coptic Christian history, the Pachomians retain their place as part of the golden age of monastic origins from which their movement transitions seamlessly into a more general post-Chalcedonian, post-Pachomian cenobitism. The history of this development began in the formative years of the movement. The seeds of the later Pachomian presence in Lower Egypt and their growing influence in the ecclesiastical politics of Alexandria were sown early in the movement's history in Upper Egypt. The flow of Alexandrian ascetics and ascetic wannabes up the Nile River into the Thebaid to the new Pachomian cenobia prepared the way for the later Pachomian expansion downriver to Alexandria.
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"Martyrs and Pachomian monasticism." In Christianity in the Land of the Pharaohs, 129–56. Routledge, 2002. http://dx.doi.org/10.4324/9780203826942-12.

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Goehring, James E. "The Pachomian Federation and Lower Egypt:." In Christianity and Monasticism in Northern Egypt, 49–60. The American University in Cairo Press, 2017. http://dx.doi.org/10.2307/j.ctv2ks70x0.12.

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Ghattas, Mary. "Toward the Localization of the Hennaton Monastic Complex." In Christianity and Monasticism in Northern Egypt. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774167775.003.0005.

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This chapter describes the most prominent of the Pachomian monasteries, the Hennaton monastery or Dayr al-Zujaj (as it is designated today), and the debates about its exact location. The Hennaton was a monastic center of Byzantine and medieval Egypt, one that attracted pilgrims and believers from Egypt and the whole world. However, the only surviving traces of its existence today are artistic depictions vouching for what once was a grand existence. Its prestigious reputation inspired kings to leave behind their earthly kingdoms, attracted pilgrims from all over the world, drew native Egyptians into the ascetic life, and finally, produced both patriarchs and saints whose memory is immortalized in the history of the Coptic Orthodox Church.
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Gabra, Gawdat, and Hany N. Takla. "Pachomius and the White Monastery." In Christianity and Monasticism in Upper Egypt, 47–55. American University in Cairo Press, 2008. http://dx.doi.org/10.5743/cairo/9789774161223.003.0005.

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Gabra, Gawdat, and Hany N. Takla. "Pachomius as Reflected in the Difnar." In Christianity and Monasticism in Upper Egypt, 79–84. American University in Cairo Press, 2010. http://dx.doi.org/10.5743/cairo/9789774163111.003.0008.

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Gabra, Gawdat, and Hany N. Takla. "The Arabic Lives of St. Pachomius." In Christianity and Monasticism in Upper Egypt, 157–69. American University in Cairo Press, 2010. http://dx.doi.org/10.5743/cairo/9789774163111.003.0015.

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el-Naqlouny, Father Angelous. "The Indexing of Manuscripts of the Monastery of the Great Saint Pachomius in Edfu." In Christianity and Monasticism in Aswan and Nubia, 39–46. American University in Cairo Press, 2013. http://dx.doi.org/10.5743/cairo/9789774165610.003.0005.

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