Готові списки джерел за темами / Bon monasticism

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Автор: Grafiati

Опубліковано: 26 липня 2024

Оновлено: 28 липня 2024

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Статті в журналах з теми "Bon monasticism"

Davis, Cyprian, and Christian Raab. "Monasticism and Priesthood in the Egyptian Desert." American Benedictine Review 72, no. 2 (June 2021): 121–42. http://dx.doi.org/10.1353/ben.2021.a923926.

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Devine, Luke. "Dictionary of World Monasticism by Steven Olderr (review)." American Benedictine Review 73, no. 3 (September 2022): 333–36. http://dx.doi.org/10.1353/ben.2022.a923863.

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Visel, Jeana. "Courageous Conversations: Moving toward a Monasticism that Evangelizes." American Benedictine Review 71, no. 1 (March 2020): 54–74. http://dx.doi.org/10.1353/ben.2020.a924006.

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Perkhun, Yaroslav, and Olha (s Andreia) Maslii. "The role of female monasticism in the struggle for the legalization of the UGCC." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 15 (December 14, 2020): 104–9. http://dx.doi.org/10.52761/2522-1558.2020.15.16.

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The process of the UGCC coming out of the underground in the 1980s was closely connected with monasticism. Monasticism remained an integral institution of the UGCC throughout the ban on the Church under Soviet rule. The movement for the legalization of the Church lasted for more than 40 years, starting in 1946, when the Church officially ceased to exist at the non-canonical Lviv Pseudo-Council, all Greek Catholic bishops led by Metropolitan J. Slipy were arrested and later sentenced to various terms of imprisonment. . Throughout the period of persecution, the UGCC institutions demonstrated their resilience, despite the Soviet government's negative attitude toward religion in general and the propaganda of militant atheism. Authorities eradicated religious beliefs in various ways, closed and turned UGCC churches into outbuildings, and the Soviet system was convinced that the process of self-liquidation of "remnants of Uniatism" was irreversible. The nuns made a significant contribution to the legalization of the UGCC.

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Peters, Greg. "Bare Ruined Choirs?: The Death and Life of Anglican Monasticism." American Benedictine Review 74, no. 1 (March 2023): 22–41. http://dx.doi.org/10.1353/ben.2023.a923834.

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Boosel, Brian. "Monasticism: A Very Short Introduction by Stephen J. Davis (review)." American Benedictine Review 70, no. 4 (December 2019): 472–74. http://dx.doi.org/10.1353/ben.2019.a924025.

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Haydon, Nathan John. "Strangers to God: Exile and Monasticism in Anglo-Saxon England." American Benedictine Review 71, no. 3 (September 2020): 243–67. http://dx.doi.org/10.1353/ben.2020.a923969.

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Peters, Greg. "The Uniqueness of Russian Thought: How Slavophilism and Monasticism Answer the Challenge of “Westernism”." American Benedictine Review 72, no. 3 (September 2021): 279–301. http://dx.doi.org/10.1353/ben.2021.a923948.

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Heirman, Ann. "What about Rats? Buddhist Disciplinary Guidelines on Rats: Daoxuan’s Vinaya Commentaries." Religions 12, no. 7 (July 7, 2021): 508. http://dx.doi.org/10.3390/rel12070508.

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Buddhist texts generally prohibit the killing or harming of any sentient being. However, while such a ban may seem straightforward, it becomes much more complex when annoying or dangerous animals are involved. This paper focuses on one such animal—the rat. These rodents feature prominently in monastics’ daily lives, so it should come as no surprise that both Indian and Chinese Buddhist masters pay attention to them. In the first part of the paper, we investigate the problems that rats can cause, how monastics deal with them, and what the authors-compilers of Buddhist vinaya (disciplinary) texts have to say about them. In the second part, we focus on how Daoxuan 道宣 (596–667)—one of the most prominent vinaya masters of the early Tang Dynasty—interprets the vinaya guidelines and their implementation in Chinese monasteries. As we will see, he raises a number of potential issues with regard to strict adherence to the Buddhist principles of no killing and no harming, and so reveals some of the problematic realities that he felt monastics faced in seventh century China.

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Feiss, Hugh. "The Pursuit of Salvation: Community, Space, and Discipline in Early Medieval Monasticism by Albrecht Diem (review)." American Benedictine Review 74, no. 4 (December 2023): 455–59. http://dx.doi.org/10.1353/ben.2023.a923762.

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Дисертації з теми "Bon monasticism"

Czernin, Martin. "Das Breviarium Monasticum Codex 290 (183) der OÖ. Landesbibliothek in Linz." Tutzing Schneider, 1992. http://deposit.ddb.de/cgi-bin/dokserv?id=2801086&prov=M&dok_var=1&dok_ext=htm.

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Ertl, Thomas. "Religion und Disziplin : Selbstdeutung und Weltordnung im frühen deutschen Franziskanertum /." Berlin New York de Gruyter, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2774734&prov=M&dok_var=1&dok_ext=htm.

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Книги з теми "Bon monasticism"

Thar, Tsering. Nangshig: A Tibetan Bonpo monastery and its family in Amdo. Kathmandu, Nepal: Vajra Books, 2016.

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Śes-rab-rgyal-mtshan. Bstan paʼi srog śiṅ ʼdul baʼi bslab bya gsal bar byed paʼi ʼgrel ba ʼphrul gyi sgron me źes bya ba bźugs. Solan, H.P: Gʼyuṅ-druṅ Bon-gyi Bśad-sgrub Dus-sde, 2003.

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Monneron, Jean-Louis, Colette Bence, Georges-Robert Bottin, and Guibert Michel. Le Bon Sauveur, de Saint-Lô à Caen: Regards croisés sur 300 ans d'histoire. Bayeux: OREP éditions, 2012.

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Bon-Pasteur, Soeurs du. Notice sur l'Ordre de Notre-Dame de Charité du Bon Pasteur d'Angers, Montréal. Montréal: Monastère Provincial du Bon-Pasteur, 1997.

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Tellier, R. J. Sermon du Rev. P. Tellier: Le 27 juin 1844 à l'occasion de la bénédiction et de l'ouverture du monastère des religieuses de Notre-Dame de la charité du bon pasteur. [S.l: s.n., 1986.

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Thub-bstan-byaṅ-chub та Thub-bstan-byaṅ-chub. Bod du dge sloṅ mar bsgrubs paʼi dpyad gźi rab gsal me loṅ. Dharamsala: Bod-gźuṅ chos rig las khuṅs, 2000.

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Strang, Elke. Das Kloster Marienforst bei Bad Godesberg von seiner Gründung im 13. Jahrhundert bis zur Auflösung 1802. Bonn: Stadtarchiv, 1995.

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Raṅ-sgra. Bod kyi dgon sdeʼi rig gnas spyi bśad me tog phreṅ ba: Dgaʼ-ldan dgon pa bźir byas te brjod pa. Qinghai: Mtsho-sṅon mi rigs dpe skrun khaṅ, 2005.

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1978-, Tshe-riṅ-ʼbum, та Dbaṅ-drag-rdo-rje 1973-, ред. Bod kyi dgon sdeʼi rig gnas spyi bśad me tog phreṅ ba: Dgaʼ-ldan dgon pa bźir byas te brjod pa. Qinghai: Mtsho-sṅon mi rigs dpe skrun khaṅ, 2005.

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Center, Buddhist Digital Resource. ʼphags bod kyi skyes chen ma dag gi rnam par thar ba padma dkar poʼi phreng ba. Lha sa: Bod ljongs bod yig dpe rnying dpe skrun khang, 2013.

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Частини книг з теми "Bon monasticism"

Burton-Christie, Douglas. "Scripture and the Quest for Holiness in Late Antiquity." In The Word in the Desert, 33–75. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195066142.003.0002.

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Abstract The desert hermeneutic emerged in response to the pressing questions that filled the world of fourth-century Egypt. Two aspects of this world, the religious climate in which Egyptian monasticism was born and the quest for holiness that characterized the fourth century, are particularly important for situating the desert monks’ approach to Scripture in its living context. This means, first of all, placing the desert hermeneutic in relation to early Egyptian Christianity and the rise of monasticism there. Given the cultural, social, and religious complexity of the Egypt in which Christianity arose, and the wide range of possible influences on Egyptian Christianity, it is impossible to provide a simple account of monasticism’s rise and development. However, it is possible to make a rough sketch of some of the characteristic features of early Egyptian Christianity; such a picture can help to demonstrate the plausibility of strong biblical influence upon the birth and growth of Egyptian monasticism. In light of the many claims that have been made for the prominence of non-Christian influences on the origins of monasticism and for the irrelevance of the biblical tradition to the early monastic movement, such a reassessment is important and necessary. Second, we need to widen our field of vision to situate the desert hermeneutic within the debate on the holy between pagans and Christians in late antiquity. A comparison of their respective strategies for seeking holiness will reveal the extent to which the questions motivating the monastic quest were part of a larger conversation about the meaning of holiness in late antiquity. Such a comparison will also help to identify the characteristic features of the monastic quest for holiness and to suggest the significance of Scripture in shaping early monastic spirituality.

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"TH E RULE OF ST BEN ED ICT." In Medieval Monasticism, 32–52. Routledge, 2014. http://dx.doi.org/10.4324/9781315838588-10.

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"Women Monastics and Women Visitors at a Pachomian Women’s Monastery in Fourth-Century c.e. Egypt." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 98–99. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0044.

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Abstract author: Born in Galatia in ca. 363, Palladius took up the monastic life in his midtwenties but modified his ascetic rigor because of poor health. His Lausiac History was dedicated to Lausus, chamberlain in the court of Theodosius II. Originally written in Greek in 419–20 and subsequently translated into Latin, it represents a major source for early monasticism in Egypt, Palestine, Syria, and Asia Minor. Though the bulk of the work describes male monastics and their communities, the work also contains important references to early women’s monasteries and anecdotes about female ascetics. translation: A. Veilleux, Pachomian Koinonia, vol. 2, Pachomian Chronicles and Rules, Cistercian Studies 45 (Kalamazoo, Mich.: Cistercian Pubs., 1981). text: PG 34, 991–1262; CTS 6 (C. Butler, 1904); CSCO (R. Draguet, 1978, 389–90, 398–99). Draguet also provides corrections to Butler’s text in various articles, for which see M. Geerard, Clavis Patrum Graecorum 3:169. additional translation: W. K. L. Clarke, The Lausiac History of Palladius (London: SPCK, 1918).

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Tsuji, Asuka. "The Veneration of Anba Hadid and the Nile Delta in the Thirteenth Century." In Christianity and Monasticism in Northern Egypt. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774167775.003.0017.

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This chapter discusses the life of a little-known saint, Hadid, who resided in the Nile Delta in the thirteenth century, and some aspects of the Christian demography of the northwestern part of Lower Egypt during his life. Anba Hadid was born in Sinjar on Lake Burullus and spent most of his life as a priest in the village of Nutubis al-Rumman, located north of Fuwwa on the Rashidi branch of the Nile. He died in 1286. The seemingly unremarkable character of Hadid's life and miracles suggests that there were other local saints like him during the Islamic period whose stories are not recorded.

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McGuire, Brian Patrick. "A Time of Hope and Change." In Bernard of Clairvaux, 7–12. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0002.

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This chapter discusses how the world into which Saint Bernard of Clairvaux was born in 1090 was full of hope and promise. The search for intimacy would come to characterize Bernard's life and helps explain why he joined a monastery. At the same time, however, he benefited from other factors in creating his life. A few decades before Bernard was born, the Western Church had experienced the upheaval of what many history books call the Gregorian Reform. This movement can be called the first medieval reformation, for it brought about a genuine reformation or restructuring of the Christian Church. Bernard came to the monastery as an adult, and the new monasticism that he joined insisted on individual choice. In this sense, Bernard and his contemporaries would discover the meaning of Christianity as manifested in the words of Jesus, emphasizing the consent that comes from the heart instead of the gesture's symbolic assent.

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Bunson, Matthew. "P." In A Dictionary Of the Roman Empire, 307–52. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195102338.003.0016.

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Abstract PACATIANUS, TITUS CLAUDIUS MARINUS (d.c.249 A.D.) Usurper in the reign of PHILIP the Arab (c. 248-249); probably of the senatorial class and an officer on 1he Danube frontier. Shortly after declaring himself, he lost 1he support of the legions in Moesia and Pannonia and was killed. PACATUS, LATINUS DREPANIUS (fl. late 4th century) One of the most gifted rhetoricians of the Late Empire. Like his friend and older colleague, Ausonius, Pacatus came from Gaul. He served as proconsul of Africa in 390 and as comes rerum privatarumunder Theodosius I around 393. His panegyric on TI1eodosius, delivered before the Senate in Rome in 389, displayed a classical up-bringing, a blend of Christianity and paganism, and a sense oi’ legend and history. PACHOMIUS (c. 290-346 A.D.) The founder of Christian monasticism; born to a pagan family, probably ir1 Upper Egypt. After serving unhappily in the army of MAXIMINUS DAIA until 313, he became a Christian and was baptized. Initially, Pachomius lived as a hermit under the guidance of a fellow hermit, PALAEMON, but after three years (c 320) he established an actual monastery at Tabennisi on the banks of the Nile. At a time when many were seeking c escape the world or to emulate St. Anthony and other Christian ascetics, Pachomius’ retreat proved immensely popular. By the time he died, he was the head of nine monasteries for men and two for women. The rule that guided these institutions was very influential, spreading the idea of monasticism throughout the East and, eventually, into the West.

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Burton-Christie, Douglas. "Introduction: Toward a Desert Hermeneutic." In The Word in the Desert, 3–32. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195066142.003.0001.

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Abstract The retreat to the desert and growth of monasticism in fourth-century Egypt has long been recognized as one of the most significant and alluring moments of early Christianity. In the withdrawal from the mainstream of society and culture to the stark solitude of the desert, a vibrant and original spirituality was born which had a wide influence on both contemporaries and succeeding generations. It was a rich and varied movement, full of apparent contradictions and paradoxes. Although largely composed of persons from an oral, rural, peasant culture, desert monasticism also attracted many from a more literate, urban culture of the late Roman Empire. Characterized by a certain simplicity and even naivete, the monks were nevertheless capable of subtle discernment regarding the complex forces in the human soul. In their solitude, they consciously removed themselves from ordinary contact with their fellow human beings and were often perceived as aloof and forbidding; yet they were also revered for their extraordinary depth of compassion. They audaciously battled the demons in the desert, but humbly refused to acknowledge their own power. They spoke words of authority, though it was often in their silence that they were most eloquent. Many of the desert monks refused to participate in the growing establishment of the church under Constantine, choosing instead to live on the margins of society under the direct guidance of the Spirit and the Word of God. Yet in spite of or perhaps because of their singular response to the issues of their time, they had a far reaching impact on contemporary society and church and left a rich and varied legacy.

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Amidon, Philip R. "the church history of rufinus of aquileia, books 10 and 11." In The Church History Of Rufinus Of Aquileia Books 10 And 11, 1–2. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195110319.003.0001.

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Abstract What is known of the life of T yrannius (or T urranius) Rufinus is well set out in F. X. Murphy’s authoritative biography.I He was born around 345 C.E. in Iulia Concordia (west of Aquileia). His parents were noble and wealthy, to judge from his education, which he completed in Rome. While a student there he became close friends with Jerome. Athanasius had popularized monasticism in the West during his long exile there, a year of which was spent in Aquileia around the time of Rufinus’s birth. By 370 there was an ascetic community in Aquileia that Rufinus joined upon his return from Rome. He was baptized in 369 or 370. His enthusiasm for the monastic life inspired him, as it did other Western Christians, to visit its birthplace, and he made his way to Egypt at the end of 372 or early in 373.

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McGuire, Brian Patrick. "A Saint’s Origins." In Bernard of Clairvaux, 13–29. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0003.

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This chapter traces the origins of Saint Bernard of Clairvaux. The site of Bernard's birth is a hill on the outskirts of Dijon, the capital of Burgundy. He was the third of seven children born to Tescelin Sorus and Aleth of Montbard. Bernard's father and brothers took their place in the world in order to serve secular lords, especially the Duke of Burgundy. Later in life, Bernard seems to have shown no aversion to the military persuasion. He helped invent a way of life that combined monasticism and knighthood. Praying at night and fighting during the day became, thanks to Bernard, a commendable religious vocation. Bernard's attachment to knights, in the hope of their becoming monks, is also shown in a story about how some young knights found their way to Clairvaux. Meanwhile, the story of Bernard's participation in the mystery of Christ's birth indicates that as a child he took part with great intensity in the liturgical year and made Christian symbols an integral part of his life.

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Smith, Geoffrey S., and Brent C. Landau. "The End." In The Secret Gospel of Mark, 186–92. Yale University Press, 2023. http://dx.doi.org/10.12987/yale/9780300254938.003.0011.

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This chapter describes how, during Morton Smith's final years, he did his best to continue his academic research and writing, shifting his attention from Jesus to the apostle Paul. On July 11, 1991, Smith died by suicide, a decision born out of his own belief that all people have the right to die. Despite the fact that he wrote seven books, co-wrote two, and published well over one hundred articles during his lifetime, Smith would be remembered most of all for his work on the Secret Gospel of Mark. The main reason the authenticity of the Mar Saba manuscript remains in doubt is that scholars have struggled to imagine a place and time in Christian history from which a text like this could plausibly emerge. If this book's argument is persuasive, then the Letter to Theodore adds to the growing body of evidence for same-sex relationships in late antique monasticism and opens the door for new work on the place of Christian apocryphal writings in the history of sexuality.

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