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Идея старчества, пройдя путь от ветхозаветных патриархов до пришествия в мир Спасителя, приобрела новозаветное наполнение, которое во всей полноте раскрыли святые отцы и учители Церкви. В истории монашества феномен старчества переживал как периоды расцвета, так и периоды забвения. В настоящее время тема старчества и его духовная значимость для мира как института не утратила своей актуальности. В данной статье дан краткий очерк истории института старчества с целью раскрытия сущности старческого служения., The idea of eldership, having gone from the Old Testament patriarchs to the coming to the world of the Savior, acquired a New Testament filling, which was fully revealed by the holy fathers and teachers of the Church. In the history of monasticism, the phenomenon of eldership experienced both periods of prosperity and periods of oblivion. Currently, the topic of eldership and its spiritual significance as an institution has not lost its relevance. This article gives a short essay on the history of the institute of eldership in order to reveal the essence of eldership service.

Cilj je ovoga rada, metodologijom uobičajenom u povijesnoj znanosti, opisati pripreme za otvaranje filijale (podružnice) kao i sam doček sestara milosrdnica sv. Vinka Paulskoga Provincije Majke Dobrog Savjeta – Rijeka u Župu sv. Mihovila arkanđela u Žminju 15. prosinca 1972. godine, gdje one pastoralno djeluju sve do danas. Predstavljeni su rezultati arhivskih istraživanja, usmenih svjedočanstava te je korištena relevantna historiografska literatura. Riječ je o prvom radu koji znanstveno obrađuje jednu žensku redovničku zajednicu na području Porečke i Pulske biskupije u drugoj polovici 20. stoljeća., The earliest reference to the Parish of St. Michael the Archangel in Žminj is from the 12th century. During its history, it was also the seat of the collegial chapter and produced a number of priestly and religious vocations. This paper describes how the Sisters of Charity of St. Vincent de Paul were invited to and arrived at the Žminj parish in 1972. The paper is structured as follows: Introduction, A look at the history of the parish of St. Michael the Archangel in Žminj until 1972, Preliminary work for the arrival of the Sisters, Negotiations crowned with success, The house of Bianka Peteh, Communication of the provincial and the board of the Society in Zagreb, The solemn ceremony for the Sisters’ arrival and closing remarks. Negotiations for their arrival officially began on the initiative of the Žminj parish priest, Marcel Krebel, in March 1968, and were concluded on December 15, 1972 with their arrival. The methodology for this article is based on an analysis of archival sources (primarily chronicles written by the sisters, parish chronicles and other documents), oral testimonies and relevant historiographical literature. This is the first paper which deals scientifically with the arrival of a female religious community in the Poreč and Pula diocese in the second half of the 20th century, and it was written on the occasion of the 50th anniversary of the sisters’ arrival and their continuous work in the Žminj parish for the last half century.

The work deals with origin of monasticism on West and East. It describes individual differences and next development.It is also describing the most known representatives of monasticism. It deals with their lifes and their most known religious orders. The work then describes these individual religious orders and defines them.

The monasteries of Mount Athos are home to an important number of miraculous icons, all of which have contributed to the formation of local or wider sacred spaces giving to the peninsula the epithet of ‘Holy Mountain’. Two of the oldest and most revered such icons on Athos that can be traced back as far as the very first centuries of Athonite monasticism are the Theotokos Portaitissa icon in Iviron monastery and the Theotokos Vimatarissa icon in Vatopedi, both belonging to the iconographical type of the Hodegetria. My paper aims to demonstrate the role water plays as a protective element within the narrative sources associated with these two icons and to present the correlation of these narratives with other similar and older ones outside Athos as a case study for the examination of collective memory as an aspect of hierotopy.

In this chapter, I will present some studies about the experience of children in the monasteries, focussing on Egypt from the fourth to the mid-eighth centuries, trying to shed light on broader reasons for their presence there; using both literature and documentary texts, I will consider some specific topics, combining hagiographical material and monastic rules and children’s experience in monastic environments in papyri and ostraca2. First, I will show some cases of children’s presence in monasteries, for a short or long time, for different and not always clear reasons; second, I will focus on rules they were given, because of the opportunities but also the risks that were linked to their presence and finally, I will focus on their activities, the roles they assumed and the tasks they could carry out, first as children and later as adults. The aim is to illustrate the place of children in monastic communities as servants, disciples, and sons (biological and spiritual) of the monastic families.

The area of the Curvature Carpathians was one of the three largest monastic centres in the mediaeval Romanian countries, and the only one which had concentrated around a previous vast network of rock - hewn churches. The themes of an early Christian origin a nd that of individual histories have been central to the scholarly investigation of the monasteries, while overview studies generally avoided exploring them in relation to their founders. Yet, the act of founding bore a symbolic meaning and one’s capacity as founder was something of great importance, both social and spiritually. Drawing on a historical - geographical approach, this paper will try to analyse the spatial distribution of the monasteries according to their founders’ social status and offer an int erpretation of how this social status and religious traditions have contributed to the emergence and growth of the monasteries and monastic life.

In mid-eighteenth century Paris, two Benedictine monks from the Congregation of Saint-Maur – also known as the Maurists – started compiling a universal dictionary of arts, crafts, and sciences. The project was initiated simultaneously with what would become one of the most famous literary enterprises in Western intellectual history: the Encyclopédie of Diderot and d’Alembert. The latter started as an augmented translation of Ephraim Chambers’s Cyclopaedia, but it was constructed with another French dictionary as its ideological counterpart: the Jesuits’ Dictionnaire de Trévoux. While the Encyclopédie eventually turned into a controversial but successful best-seller, considered as the most important medium of Enlightenment thought, the Benedictines never finished or published their work. After a decade, the manuscripts were put aside in the monastery library, and were soon forgotten. For about two hundred and sixty years, the Maurists’ dictionary material has largely escaped the attention of researchers, and its history of production has been unknown. This dissertation examines the history and characteristics of the Maurists’ enterprise. The manuscripts are compared to the Encyclopédie and the Dictionnaire de Trévoux, and the project situated within its monastic environment of production, the history of the encyclopedic dictionary, and the Enlightenment culture. The study has an interdisciplinary character and combines perspectives of History of Science and Ideas, History of Monasticism, History of Encyclopedism, and History of the Book. The research procedure is distinguished by a microhistorical approach, where the studied materials are analyzed in a detailed manner, and the research process included in the narrative. The dissertation shows that the Maurists early found themselves in a rival situation with the embryonic Encyclopédie, and that the two projects had several common denominators that distinguished them from the predecessors within the genre. At the same time, the Maurists were making a dictionary unique in the eighteenth century, which assumed a third position in relation to the works of the encyclopédistes and the Jesuits. The study provides new perspectives on the Encyclopédie of Diderot and d’Alembert, the intellectual activities of the Congregation of Saint-Maur, as well as the editor in charge of the Maurist dictionary: Dom Antoine-Joseph Pernety, otherwise known for his alchemical writings.

Die Geschichte des heiligen Paares Melania der Jüngeren und Pinian wird traditionellerweise als hagiographische Erzählung gedeutet, die das Ziel verfolge, römische aristokatische Familien zu einem asketischen Leben zu ermahnen. Ein sorgfältiger Vergleich der zwei Versionen – der griechischen und der lateinischen – der Vita Melania erlaubt es, noch eine andere Seite herauszuarbeiten: die unterschiedliche Art und Weise, einen monastischen Haushalt zu organisieren. Melania experimentierte mit verschiedenen Formen des asketischen Lebens: mit dem klösterlichen Leben in der Villa in Rom, dem traditionellen Kloster in Africa und schließlich der privaten Gründung in Palästina. Ziel dieses Aufsatzes ist es, diese Unterschiede und ihre theologischen, wirtschaftlichen und rechtlichen Implikationen zu beschreiben, um Melanias langen Weg nach Jerusalem zu verstehen.

The fourth and the fifth centuries marked the rise to prominence of monastic communities in Egypt, communities that offered a powerful !and sometimes quite volatile" base of grassroots support for Alexandrian episcopal authority. In the midst of the doctrinal controversy at home and abroad, Alexandrian patriarchs like Alexander, Athanasius, Theophilus, and Cyril consistently portrayed themselves as privileged monastic patrons and offered material forms of benefaction to monasteries in an effort to win the allegiance of Egyptian monks away from theological rivals; lastly, during the final two centuries of Byzantine rule in Egypt, an ethos of theological existence gripped the Coptic Church. Often politi% cally disenfranchised and geographically displaced, the Egyptian popes in this period produced a complex rhetoric of resistance that was crafted as a response to colonial models of ecclesiastical control and often deployed as a standard for adjudicating internal disputes. And yet, even though these strategies of representation were each forged in the midst of specific conflicts, it was their adaptability to different times and to different social settings that allowed them to exert such a profound influence over the ways that ancient Copts perceived themselves and their leadership