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From the earliest centuries of the church, asceticism and the contemplative life have been profoundly important aspects of western Christianity. And in assessing the glories of western civilization, perhaps the best place to start is within medieval monastic institutions, not outside of them. For while monasteries withdrew from the main currents of their societies, until the rise of universities in the 12th century they provided fertile soil and sanctuary to the liberal arts and sciences as well as those who wanted to spend their lives focused upon God. They became the driving cultural forces of Europe, nurturing education, music, manuscript illumination, art and history, agriculture, animal husbandry - all in addition to spiritual guidance. In this first general history of monasticism since 1900, Andrea Dickens explores the cloistered communities and individuals who have aspired to the ascetic ideal in their religious life, assessing the impact they have made on the wider church and its practices. She discusses some of the best known names in Christian history - including Cuthbert, Columba, Hilda of Whitby, Peter Abelard and Thomas Merton - and traces the monastic impulse from its beginnings in the Egyptian desert through the Rule of St Benedict, Cluny's foundation in 910, the austerity of the Cistercians, the legacy of women's houses, the critique of Luther and Calvin, Trappists and Catholic reform, up to the present-day ecumencial Taize community. Offering a lively and informed overview of western monasticism, the book will be essential reading for students of history and religion as well as the lay reader.
Examines how the early Christians manage to establish a religion and institution which, despite persecution, flourished and grew. This book discusses the emerging beliefs of the early Church (including divine creation, salvation, eschatology, the humanity and divinity of Christ and the inter-relationships of the Trinity) between 50-600 CE.
Machine generated contents note:I.How it all began --II.Monks go West --III.first Western Rules for monks and nuns --IV.Coda: Western monasticism takes stock --V.new age of monastic experiment --VI.Reformation and dissolution --VII.Enlightenment and suppression --VIII.Nineteenth-century experiments --IX.Modern Western monasticism.
And in the central Peloponnese lie the ruins of Mistra, once the 'Florence of the Orient', where the last group of medieval monasteries were built during the final flourish of Byzantine power.
This volume is the first to adopt systematically a comparative approach to the role of ancient texts and traditions in early modern scholarship, science, medicine, and theology. It offers a new method for understanding early modern knowledge.
Surrounded by steep escarpments to the north, south and east, Ethiopia has always been geographically and culturally set apart. It has the longest archaeological record of any country in the world. Indeed, this precipitous mountain land was where the human race began. It is also home to an ancient church with a remarkable legacy. The Ethiopian Church forms the southern branch of historic Christianity. It is the only pre-colonial church in sub-Saharan Africa, originating in one of the earliest Christian kingdoms-with its king Ezana (supposedly descended from the biblical Solomon) converting around 340 CE. Since then it has maintained its long Christian witness in a region dominated by Islam; today it has a membership of around forty million and is rapidly growing. Yet despite its importance, there has been no comprehensive study available in English of its theology and history. This is a large gap which this authoritative and engagingly written book seeks to fill. The Church of Ethiopia (or formally, the Ethiopian Orthodox Tewahedo Church) has a recognized place in worldwide Christianity as one of five non-Chalcedonian Orthodox Churches.As Dr Binns shows, it has developed a distinctive approach which makes it different from all other churches. His book explains why this happened and how these special features have shaped the life of the Christian people of Ethiopia. He discusses the famous rock-hewn churches; the Ark of the Covenant (claimed by the Church and housed in Aksum); the medieval monastic tradition; relations with the Coptic Church; co-existence with Islam; missionary activity; and the Church's venerable oral traditions, especially the discipline of qene-a kind of theological reflection couched in a unique style of improvised allegorical poetry. There is also a sustained exploration of how the Church has been forced to re-think its identity and mission as a result of political changes and upheaval following the overthrow of Haile Selassie (who ruled as Regent, 1916-1930, and then as Emperor, 1930-74) and beyond.
"The Middle Ages saw a flourishing of mysticism that was astonishing for its richness and distinctiveness. The medieval period was unlike any other period of Christianity in producing people who frequently claimed visions of Christ and Mary, uttered prophecies, gave voice to ecstatic experiences, recited poems and songs said to emanate directly from God and changed their ways of life as a result of these special revelations. Many recipients of these alleged divine gifts were women. Yet the female contribution to western Europe's intellectual and religious development is still not well understood. Popular or lay religion has been overshadowed by academic theology, which was predominantly the theology of men. This timely book rectifies the neglect by examining a number of women whose lives exemplify traditions which were central to medieval theology but whose contributions have tended to be dismissed as 'merely spiritual' by today's scholars. In their different ways, visionaries like Richeldis de Faverches (founder of the Holy House at Walsingham, or 'England's Nazareth'), the learned Hildegard of Bingen, Hadewijch of Brabant (exemplary voice of the Beguine tradition of love mysticism), charismatic traveller and pilgrim Margery Kempe and anchoress Julian of Norwich all challenged traditional male scholastic theology. Designed for the use of undergraduate student and general reader alike, this attractive survey provides an introduction to thirteen remarkable women and sets their ideas in context."--Bloomsbury Publishing.
The Later Middle Ages (1300-1500 CE) have often been characterised as a period of decline for Christendom. The era seems to sit uncomfortably between the remarkable achievements of church and society in the twelfth and thirteenth centuries, and the revivals of the Reformation and Counter-Reformation in the sixteenth century. The period has even been called a 'Babylonian Captivity' for the Church, echoing the struggles of the Israelites in exile, and reflecting the transferral of the papacy to Avignon in 1309.Norman Tanner challenges this negative view, examining a vibrant period of ecclesiastical history in its own right rather than just through the lenses of the centuries that preceded and succeeded it. He discusses the trials of the age in the form of the papal schism between 1378-1417, the heresies of Cathars, Lollards and Hussites, the Hundred Years' War, and the terror of the Black Death. Yet he focuses, too, on the great ecumenical councils, the flowering of intellectual life in the Renaissance and the extraordinarily rich spirituality of mystics like Julian of Norwich, Catherine of Siena and Meister Eckhart. What comes to light in this lively and readable volume is that the later medieval age was actually one of extraordinary achievement for the Church: of deepening and enrichment, as well as of schism and conflict.
Provides a history of religion in late medieval England. The author demonstrates that, despite signs of turbulence and demands for reform, the Church remained powerful, self-confident and deeply rooted.