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The article refers to the discovery of 29 sermons in Greek on the psalms by Origen and identification of the contents of Codex CMG 314, verified by Lorenzo Perrone and identified by Marina Molin Pradel. It discusses the monastic spiritual tradition of Christianity preached by Origen before his Decian persecution and explains the scripture transcriptions which feature the divinization of the body addressed in Origen's Homily on Psalm 81/82.

Missionaries of the Franciscan apostolic colleges de Propaganda Fide in Colonial New Spain (Mexico) operated within networks that connected the colleges, their missions, and the capital of the colonial kingdom. Friars traveling through these networks from college to college relayed known methods and innovations to the friars' collective understanding of missiology. To that end, their movement and communications meant that methods operative in the earliest of the frontier mission fields in Texas often were used elsewhere, culminating in the application of the "metodo de Tejas" in the last Spanish frontier in North America, Alta (or Upper) California. In short, ideas and concepts circulated through these Franciscan networks in the later colonial era. [ABSTRACT FROM AUTHOR]

In the twelfth and thirteenth centuries, Black Monks possessed more works by Bernard of Clairvaux than the Cistercians themselves. This situation has historically been taken as evidence for the Black Monks' great admiration for Bernard's spiritual message. Based on a comparison of booklists from Southern Germany, England, and the Southern Low Countries, this article argues that the reality was more acomplicated. In the Southern Low Countries, the Black Monks studied Bernard's works and for a while attempted to counter the pull of Clairvaux by becoming more like the Cistercians themselves. In England and Southern Germany, where Bernard posed less of a threat, the Black Monks were significantly less interested in his writings. [ABSTRACT FROM AUTHOR]

Among the fragments of Saint Pachomius edited by Louis T. Lefort there is one that is mirrored in the apophthegmatic tradition in various ways, in terms of language and region (Coptic, Greek, Latin, Ethiopic, and Armenian) as well as in terms of variations in the text itself. It is indeed also part of the Meterikon and there attributed to Melania. It seems that the original form of the saying belongs to Pachomius (in spite of some doubts raised by Samuel Rubenson concerning the quest for the original apophthegms in general), and that it was later adapted to the anchoretic milieu. It has then been enlarged and has been transmitted in both the shorter (Coptic, Greek, Latin, the Meterikon) and the longer version (Greek, Ethiopic, Armenian, and also the Meterikon). While most of the Sayings of the Desert Fathers can be traced down only to the 6th century, when the larger collections were written in Palestine, we have in this case the rare opportunity of following an apophthegm up to its original source, and we know the speaker. [ABSTRACT FROM AUTHOR]

This essay analyzes the writings of two American Anglo-Catholic socialists, Vida Dutton Scudder and Ralph Adams Cram, on medieval monasticism. Writing at the turn of the twentieth century, Scudder and Cram appealed to monasticism to fold together their nonnormative sexualities with their radical anticapitalism. Nevertheless, they rejected the ideology of social progress common to most forms of liberalism and socialism. By attending to the past examples of St. Francis and St. Benedict, they produced surprisingly forward-looking critiques of modern capitalist society. [ABSTRACT FROM PUBLISHER]

The article explores the judicial dimension of monastic advocacy in the Latin West in the 12th century. A particular focus is given to the generic protection or political patronage sought by the region's monastic communities, including old, wealthy, and well-established Benedictine communities. It also discusses the management of advocates by monastic communities in the Reich and the survival of comparable communities without them.

Based on several archival sources and new graphic approaches, this article seeks to examine the first major changes that were made on the medieval architecture of Samos Abbey (Lugo-Spain) during the period that ranged from the beginning of the religious orders' reform, in the late 15th century, to the 1630s. On the one hand, the detailed analysis of some historical documentary sources let us understand the reasons for the spatial changes. On the other hand, we are able to know if the new rules that were established to reform the spiritual life also caused some transformations on the existing monastic complex in order to shape a new one. [ABSTRACT FROM AUTHOR]

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The article discusses the changing ties between Einsiedeln Monastery and St. Meinrad focusing on the hostile political attitude of Swiss cantons towards monasteries. Topics include defeat of the Catholic Cantons in the Civil War of1847, role of bishop Abbot Heinrich Schmid and Father Martin Marty, and Benedictine monasticism. Other topics include ties between St. Meinrad and Einsiedeln and interpersonal relationship between monks.

The article focuses on Prophetic Dimension of Monasticism by monk Ephrem Arcement presented in the early 21st century and mentions prophetic relationship to the world, faithful Disciples of Christ, and problems of their time. Topics discussed include questions by writer Thomas Merton on the course of his own life and his journals and letters to influence "The School of Prophets."

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Radovi Zavod za povijesne znanosti HAZU u Zaru is the property of Zavod za Povijesne Znanosti HAZU and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this essay I set out to offer a new interpretation of rural monasticism in Late Antiquity. The commonsensical understanding of the monk is of a holy man who played a key role in shaping the rural landscapes of Late Antique Levant. I want to suggest a distinction between the holy man, usually presented as a living saint in hagiographic literature, and the monk, who was a product of rural society and an integral part of the human landscape in the countryside. As a result, I offer a fresh look at monasticism as an organic component of the rural landscape and at the rural monk as a domestic villager rather than a revered role model for society. [ABSTRACT FROM AUTHOR]

An introduction is presented to a special issue of the journal devoted to two primary themes: the internal organization and missionary efforts of the Jesuits following the order's reestablishment in 1814.

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the author's teaching of monastic history sources to graduate and undergraduate students at the Benedictine monastery New Norcia in Western Australia. Topics include courses on the monastic Rule of St. Benedict and on the mystic Gertrude of Helfta, training students in historical research, and the views of theologian Rowan Williams on studying church history. The thought of philosopher Michel de Certeau is addressed.

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses Ukrainian Greek Catholics' responses to the liquidation of the Ukrainian Greek Catholic Church (UGCC) by the Soviet Union during the mid-to-late 20th century. Details on various forms of resistance to Soviet religious policy and on religious life in urban and rural areas are presented. Other topics include Ukrainian Greek Catholic women, the Ukrainian Greek Catholic clergy, and monastic communities.

This article discusses the history of the Society of Jesus, also known as the Jesuits, in Central America during the 17th and 18th centuries. The author comments on the founding of the religious order by Ignatius of Loyola in 1540 and examines its spread throughout Central America in the latter half of the 1500s. The role of the Spanish monarchy on the waning influence of the Jesuits in the 18th century is also explored.

A series of abstracts is presented for articles in this issue, including one on religious orders in Mexico City, Mexico, during the 16th century, one on the relationship between historian Bartolomé de Las Casas and the indigenous peoples of Mexico, and one on Spanish republican exiles in Mexico during the rule of Francisco Franco.

A series of abstracts is presented for articles in this issue, including one on religious orders in Mexico City, Mexico, during the 16th century, one on the relationship between historian Bartolomé de Las Casas and the indigenous peoples of Mexico, and one on Spanish republican exiles in Mexico during the rule of Francisco Franco.

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This article discusses the spread and establishment of Catholic religious orders in Spain during the Early Modern era from the 16th to the 19th centuries, with a particular focus on founding of Franciscan convents. The author comments on the prevalence of failures in the establishment of Franciscan convents in the country at the time and describes the possible reasons for these failed initiatives. She also considers the history of the Franciscan religious order dating from the early 16th century in Spain.

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents an examination into the history and development of the monastic order of Fontevraud, settled in Anjou, France by Robert of Arbrissel in 1101. Details are given reviewing how the ascetic community spontaneously formed around the teachings of Robert and over centuries developed into a Benedictine-style monastic order with a formal rule. Topics addressed include Fontevraud's religious morale, government style, and theology of the Christian in the world.

The article discusses the 20th-century monastic renewal movement within the Catholic Church, with a particular focus on the Swiss-American Congregation of monks' implementation of monastic renewal during the 1960s. Details on the congregation's administrative mechanism, known as the General Chapter, are presented. Topics discussed include the second Vatican Council, Benedictine spirituality, and the nature and tenure of the abbatial office.

The article focuses on facts and fiction related to early monasticism and mentions that the history of early Egyptian monasticism has been debated in past decades because of the discovery and presentation of new sources and the reinterpretation of the history. It further argues that with growing number and importance of sources including sherds of pottery, scraps of papyri, and elaborate manuscripts, it is becoming more and more difficult to compose accurate historical account.

Drawing on the surviving lists of books from the private collection of Peter Mohyla, the Greek Orthodox Metropolitan of Kiev in 1633-1646, the crucial period that followed the restoration of his confession's legal status in the Polish-Lithuanian Commonwealth, the article examines the place of Western monastic works in shaping the spiritual and doctrinal parameters of Orthodox reform. Beginning in the Archdiocese of Kiev, it subsequently spread to other branches of the Eastern Church, which remained outside communion with Rome in the seventeenth century: Greek, Moldavian, and Russian. The article establishes vital links between the process of Orthodox renewal and the European movement for religious change and considers the case for the applicability of the confessionalization model as a suitable analytical framework for Orthodox religious reforms. [ABSTRACT FROM AUTHOR]

Copyright of Architectus is the property of Oficyna Wydawnicza Politechniki Wroclawskiej and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article reports on a conference on monastic life in comparative perspective, held in Vladimir and Suzdal', Russia, from September 11-14, 2012. Topics of discussion included the origins of Christian monasticism and monkhood in late Antiquity and the early Middle Ages, the liturgies, rules, and discipline in Christian monasteries, and the political, social, and cultural role monasteries played in European societies from medieval times to the modern period.

The Templars may have come to the north of Portucalense County at the early twenties of the XII century, before their settlement in Soure in 1128. In Braga, they bought some lands, demonstrating the aim of concentration of some properties. In this way, they create a first territorial base which supported the trust on these friars. This interest within Braga, an important diocesan center, is clarified in the context of political and ecclesiastical county background. The interest of the Portucalense Family in attracting these religious men associated with Jerusalem find echo in the objectives of the Military Orders, which would also have all the convenience to dominate peninsular territories. [ABSTRACT FROM AUTHOR]

Eighteenth-century convents are little studied, and women's third order houses even less so, despite the growing numbers of the latter. Through a case-study, this article explores the origins and functions of one eighteenth-century third order house in an Italian urban community. Relying on the rich meeting minutes of Santa Maria Egiziaca in Bologna, the article analyses the everyday realities and the changing perceptions of women's religious institutions among the urban elites connected to the house. Santa Maria Egiziaca emerges as neither only a convent nor a shelter, the two institutional types recognized in current scholarship, but rather as both. The diverse goals of the house's administrators and benefactors suggest why third order houses thrived in the eighteenth century when more traditional convents came under increasing criticism and declined. [ABSTRACT FROM PUBLISHER]

The article surveys the history, art, and architectural development of the Bernardine complex in Tytuvénai, taking into account research completed by historians, art historians, and cultural heritage specialists over the last four or five decades. It describes the most famous artifacts preserved in the complex, mentions artists who decorated the monastery's walls, and describes the more recent work of restoring these precious frescoes. Founded by Andriejus Valavicius, the Bernardine ensemble dates to the early seventeenth century. Monks settled there around 1614 and continued to live in the monastery until its liquidation after the Lithuanian anti-Russian uprising of 1863. They built a magnificent church, a monastery with a cloister and a chapel; it is a richly decorated monastic complex that also served as the spiritual and compositional center of the nearby town. Today, the complex functions as a religious and cultural center. [ABSTRACT FROM AUTHOR]

The essay explores the contemporary reception of two early modern lost texts authored by women, a biography of Jesuit Father John Cornelius by English recusant author Dorothy Arundell and the chronicles of the Irish Poor Clare nuns by the third abbess of the order Mary Bonaventure Browne. Topics include the Counter-Reformation, martyrs in literature, transmission of texts in Europe during the period, and Clarissian convents.

An essay is presented which discusses the role that the episcopal authorities, the bishop of Avila, Spain Hernando de Talavera and the Bishop of Winchester, England Richard Fox, played in creating guidelines for nuns throughout their dioceses during during the late 15th and early 16th centuries. Particular focus is given to de Talavera and Fox's perspective on female monasticism in relation to gender, monastic reform and the state.

This article discusses the consequences of writing non-religious works via an examination of Jesuit Baltasar Gracián, who lived in the Province of Aragón, Spain, during the 17th century. The author examines the reaction by the Jesuit community to Gracián's works, which resulted in his request to transfer to another religious order. She also analyzes the rules and regulations regarding the departure and transfer from the Society of Jesus at the time, citing the "Constitutions of the Society of Jesus."

This article discusses the map of the Amazon River charted by Jesuit missionary Samuel Fritz in the early 18th century. The author examines the sociopolitical aspects of the region based on Fritz's map, with a particular focus on territorial disputes caused by European colonization. She also considers the role of cartographic studies in regards to social conditions, geopolitics, religious missions, and the Jesuit religious order in the region at this time. A comparative analysis of two versions of the map, an engraving done in 1707 and a version published in 1717, is also provided.

This study posits asceticism as an integral component of the Laudian Church of England, c. 1625–45. Laudian asceticism consists of valorizing bodily mortification, monasticism, spiritual, and physical virginity. The existence of a Laudian ascetic has relevance to historiographical debate about the continuity – or lack thereof – between the Jacobean and Caroline churches. As this study will show, Laudian asceticism diverges from Jacobean Calvinism. That divergence partly explains Calvinists' rejection of it. The intensity of the rejection is best explained, though, by how ascetic Laudianism troubles an institution of post-Reformation Protestantism: the sanctity of marriage. With its emphasis on the piety of bodily virginity, the solitariness of monasticism, and the world-denying severities of mortification, Laudian asceticism challenges post-Reformation Protestantism's belief in the centrality of procreation and marriage in Christian life. [ABSTRACT FROM PUBLISHER]

Two newly discovered manuscripts in the Biblioteca Estense provide an insight into convent culture in late sixteenth-century Italy. They are the work of Annalena Aldobrandini, a nun at the convent of Santo Spirito in Florence. Annalena's manuscript contains eight veglie intended for performance during Carnevale and the Calendimaggio. Striking detail is preserved in the instructions for instruments, music, staging and costumes. Subject matter ranges from intellectual debates about the sciences and the arts to an appreciation of religious commitment and the difficulties of maintaining moral rectitude as part of monastic life. There is a wealth of practical information regarding music in a little-known dramatic context as well as a unique exposition of the Divine Office as a musical, as well as a religious, experience. The veglie are testament to the creativity of the nuns, showing how they, like the Medici outside, used spectacle as a method of community bonding. Moreover, because they were transmitted in manuscript rather than in print, they are unmediated by any masculine agency. The importance of this manuscript to our better understanding of early modern monastic women, their attitudes to enclosure, education and the performing arts, and their interactions with the secular world cannot be overestimated. [ABSTRACT FROM AUTHOR]

The article focuses on the process of inventory at the library of S. Bento de Avis convent in Avis, Portugal, which suffered from the process of the shutting down of religious and monastic orders due to the civil war of 1832-1834. It offers an analysis of the inventory wherein perceived are the type of works and readings authorized in monastic houses. It highlights the relevance of materials as it provides knowledge of the most read works of the time particularly on the language used and its chronological distribution.

Copyright of Rivista di Storia del Cristianesimo is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is generally held that the monasteries were dissolved by Henry VIII and his leading minister Thomas Cromwell for financial reasons. This article suggests that more important factors were Henry VIII's determination to assert his royal authority and more clearly religious reasons, especially an erasmian scepticism about the value of institutions that set their face against the world and in which superstition flourished. At first Henry sought reform, dissolving the smaller monasteries while allowing monks and nuns to transfer to larger houses, but in the aftermath of the Pilgrimage of Grace, a great rebellion directed above all against that dissolution, the king aimed at and achieved total dissolution, a striking feature of which was the way in which monks and friars when surrendering their houses to the king subscribed to principled denunciations of their past way of life. [ABSTRACT FROM AUTHOR]

The article presents a profile of the work of the 20th-century American librarian and historian Daniel Joseph Boorstin regarding the history of St. Benedict and his monastic rule. A brief overview of Boorstin's life, scholastic career and professional philosophy is given, highlighting his contributions to church history. A review is offered of several of his works including "The Discoverers," "The Creators," and "The Seekers," citing his engagement with the history and development of Christian monasticism.

The article presents a reprint of the article "Christ - and the Second Christ," by Jaroslav Pelikan, which appeared in the Spring 1985 issue. The article discusses the appropriation and imitation of Jesus Christ for various uses in the Western monastic and Christian tradition. The author comments on Saint Francis of Assisi as the embodiment of Jesus and the perfect monk, Christian monasticism up to the 6th century AD, and monastic asceticism and monasticism through the Middle Ages.