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The roots of monasticism may go back as far as 1700 BCE, to ascetic practices in ancient India. Since that time, the monastic world has naturally developed its own extensive and distinct vocabulary. Countless volumes have been written on monasticism yet many do not clearly define obscure or vernacular terms. Some terms may be found in standard dictionaries but without in-depth explanations. This first comprehensive dictionary--not a proselytizing work but a reference with historical and biographical focus--fills the gap, with a worldwide scope covering not only Christianity, but all faiths that have monastic traditions, including but not limited to Buddhism, Jainism and Hinduism.
The Oxford Handbook of Christian Monasticism addresses, for the first time in one volume, multiple strands of Christian monastic practice. Forty-four essays consider historical and thematic aspects of the Catholic, Eastern Orthodox, Oriental Orthodox, Protestant, and Anglican traditions, as well as contemporary 'new monasticism'.
A reference with historical and biographical focus -- fills the gap, with a worldwide scope covering not only Christianity, but all faiths that have monastic traditions, including but not limited to Buddhism, Jainism and Hinduism.
First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.
First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.
Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.
This book celebrates the work and contribution of Professor Janet Burton to medieval monastic studies in Britain. Burton has fundamentally changed approaches to the study of religious foundations in regional contexts (Yorkshire and Wales), placing importance on social networks for monastic structures and female Cistercian communities in medieval Britain; moreover, she has pioneered research on the canons and their place in medieval English and Welsh societies. This Festschrift comprises contributions by her colleagues, former students and friends – leading scholars in the field – who engage with and develop themes that are integral to Burton’s work. The rich and diverse collection in the present volume represents original work on religious life in the British Isles from the twelfth to the sixteenth century as homage to the transformative contribution that Burton has made to medieval monastic studies in the British Isles.
In this unprecedented introduction to Byzantine monasticism, based on the Conway Lectures she delivered at the University of Notre Dame in 2014, Alice-Mary Talbot surveys the various forms of monastic life in the Byzantine Empire between the ninth and fifteenth centuries. It includes chapters on male monastic communities (mostly cenobitic, but some idiorrhythmic in late Byzantium), nuns and nunneries, hermits and holy mountains, and a final chapter on alternative forms of monasticism, including recluses, stylites, wandering monks, holy fools, nuns disguised as monks, and unaffiliated monks and nuns. This original monograph does not attempt to be a history of Byzantine monasticism but rather emphasizes the multiplicity of ways in which Byzantine men and women could devote their lives to service to God, with an emphasis on the tension between the two basic modes of monastic life, cenobitic and eremitic. It stresses the individual character of each Byzantine monastic community in contrast to the monastic orders of the Western medieval world, and yet at the same time demonstrates that there were more connections between certain groups of monasteries than previously realized. The most original sections include an in-depth analysis of the challenges facing hermits in the wilderness, and special attention to enclosed monks (recluses) and urban monks and nuns who lived independently outside of monastic complexes. Throughout, Talbot highlights some of the distinctions between the monastic life of men and women, and makes comparisons of Byzantine monasticism with its Western medieval counterpart.