Une entreprise hagiographique au XIe  siècle dans l'abbaye de Fontenelle : le renouveau du culte de saint Vulfran by Lucile Tran-Duc

“…By examinating both texts, the author proposes to explore the monks’ motivations behind their writing and the significance of the monks’ appropriation of saint Vulfran’s memory.…”
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Du nouveau sur la géographie de l’Éthiopie. Poggio Bracciolini, Biondo Flavio et le témoignage de l’ambassade éthiopienne au concile de Ferrare-Florence by Nathalie Bouloux

“…In August 1441, an embassy of eight monks (four from the Coptic communauty of Cairo, four ethiopans monks from Jerusalem) arrive at the Council of Florence. …”
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Food and Monastic Space: From Routine Dining to Sacred Worship—Comparative Review of Han Buddhist and Cistercian Monasteries Using Guoqing Si and Poblet Monastery as Detailed Case... by Weiqiao Wang

“…Ultimately, ordinary meals are consumed within extraordinary dining spaces, providing monks with a silent and sacred eating atmosphere. …”
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Mnisi jako „żołnierze” Chrystusa w nauczaniu Jana Chryzostoma. Analiza 69. i 70. homilii z cyklu "Homilie na Ewangelię według św. Mateusza" by Piotr Szczur

“… This article considers the subject of spiritual warfare led by monks as the “sol­diers” of Christ. Author of the article analyzed two John Chrysostom’ homilies (69 and 70) from the series Homily on the Gospel according to St. …”
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Rola starszych w wybranych starożytnych regułach monastycznych by Krzysztof Ościłowski

“…They distinguish themselves from other monks, by being more advanced in the spiritual and ascetic life and because of this they are set as an example to follow for other Monks. …”
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95818 Physical and Cognitive Resilience and Alzheimer’s Disease in a Tibetan Buddhist Monastic Community by Tenzin Namdul, Richard MacLehose, Dedra Buchwald

“…The interviews will be conducted among 60 monks of age 50+ in six Tibetan monastic colleges in southern India. …”
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Rola modlitwy w życiu syryjskich mnichów według Teodoreta z Cyru by Katarzyna Skotnicka

“… Prayer was a basic goal of the lives of Christian monks. Historia religiosa by Theodoretus of Cyrus conveys a lot of valuable information on the subject of prayer of Syrian ascetics. …”
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Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna by Przemysław Nehring

“…Cassian sees in it just the historical outset for this phenomenon while Augustine perceives it as a still valid model of behavior for his monks. They look differently at the relation of monastic communities towards the community of the Church but also at inner rules governing the life of monks in monasteries. …”
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Znaczenie wyglądu zewnętrznego dziewic i mnichów w formacji duchowej w klasztorach Galii i Hiszpanii (VI-VII w.) by Paweł Wygralak

“… The article discusses the influence of the way of the monastic dress code on helping nuns and monks stay on their spiritual path during formation. …”
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“Not Flogged for Christ”: Representation of Anti-Iconoclastic Resistance in the Lives of St. Ioannikios the Great and St. Peter of Atroa by Tatyana A. Senina (nun Kassia)

“…Peter of Atroa and its relation to the debate between the Bithynian monks and the Studites on the issue of Christian life and opposition to heresy. …”
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Location and Fortune: An Exploration of the Buddhism and Daoism Roles of Geomancy in the Song Dynasty by Gege Yu, Haoge Gan, Yongqin Guo

“…In addition to writing books on <i>fengshui</i>, many Buddhist monks and Daoist masters also practiced the location selection and spatial planning of Buddhist and Daoist temples, houses, and tombs. …”
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Praca fizyczna w życiu monastycznym: argumentacja św. Augustyna w De opere monachorum by Waldemar Turek

“… This article deals with manual labour in the life of monks as taught by St. Augustine in his treatise De opere monachorum. …”
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The Abandoned City and the City Rediscoved. The Fate of St. Sergius of Radonezh and Other Fathers of the Russian Church by Olga Viktorovna Kireeva

“…The reasons of the rejection of mundane life, the creation of monasteries accoding to the image of the “heavenly city” and causes the return of the monks to the city “sinful” are analysed, the forms of monasticism, the fate of the hermits and monks in extant sources are considered.…”
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El término ‘ergastulum’ en la primera literatura monástica (ss. IV-V) by Juana María Torres

“… The fundamental object of this study is that of demonstrating that from the last haif of the fourth century some of the texts of the monastic literature utilize the term ergastulum as a synonym for the monks cellula. Due to a semantic assimilation which takes into account the concepts of «isolation», «solitude» and «punishment», certain late latin authors used ergastula to designate the private cells of the monks disregarding whether they lived in communities or were anachorètes, giving a metaphoric use to the term. …”
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La migration birmane à travers ses monastères de Singapour by Alexandra de Mersan

“…Transnational networks have been elaborated through which circulate invited monks, money and other goods.…”
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Intercessory prayer and the Carolingian monastic ideal, c. 750-820 by Choy, R

“…The intercessory function of early medieval monasticism suggests an incorporation of the spiritual pilgrimage of the wider world into the monk’s own individual discipline, and tied the monk’s ascesis to the larger story of the conversion of the world to God.…”

THE LAST FOUR THINGS / by Hoffman, Paul, author 638732

“…The epic story of Thomas Cale—introduced so memorably in The Left Hand of God—continues as the Redeemers use his prodigious gifts to further their sacred goal: the extinction of humankind and the end of the world...To the warrior-monks known as the Redeemers, “the last four things” represent the culmination of a faithful life. …”

Luang Prabang, sanctuaire Unesco et paradis gay by David Berliner

“…Famous for its Buddhist monasteries and orange-robed monks, as well as for its colonial architecture, its international reputation has grown quickly. …”
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Les mauristes et le voyage savant aux xviie et xviiie siècles by Daniel-Odon Hurel

“…The golden age of Maurist travel was between 1660 and 1720. The ten or so monks involved (including Mabillon, Montfaucon and Martène) were primarily monks, and their travel practices were part of a tradition and a precise normative framework. …”
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L’accueil des laïcs dans les monastères (ve-ixe siècle), d’après les règles monastiques by Michèle Gaillard

“…But there was no necessity of an absolute separation between monks and hosts. The rules are more explicit and sometimes divergent concerning the general conditions how to receive laymen and how to organize an exchange between laymen and monks; they clearly distinguish visitors and postulants, and they often entrust the control of the two categories to the Ancients.…”
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