Kirjahaku

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.

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.

After an introductory general essay on the life cycle and status of women in Byzantine society, this volume focuses on female religious life, with particular emphasis on the role of convents - as spiritual sanctuary, refuge for women in need, or provider of charitable services. Several essays compare Byzantine nunneries with male monasteries, pointing out the relatively small size and lack of intellectual and artistic activity in convents, and more rigorous rules of enclosure and stability. Such phenomena as double monasteries, the conversion of a monastery to a nunnery, and women's economic and spiritual ties with Mount Athos are also examined. Other articles investigate issues of female sanctity and sanctification, analyzing types of women saints, women during the era of iconoclasm, and the role of the family in promoting the cult of a holy woman. In addition there are studies on healing shrines in Constantinople in the middle Byzantine and Palaiologan periods, and the resurgence of hagiographical writing in the late Byzantine era, particularly the reworking of the vitae of older saints.

The seven vitae feature holy men and women who opposed imperial edicts and suffered for their defense of images, from the nun Theodosia whose efforts to save the icon of Christ Chalkites made her the first iconodule martyr, to Symeon of Lesbos, the pillar saint whose column was attacked by religious fanatics.Life of St. Theodosia of ConstantinopleLife of St. Stephen the YoungerLife of St. Anthousa of MantineonLife of St. Anthousa, Daughter of Constantine VLife of the Patriarch Nikephoros I of ConstantinopleLife of Sts. David, Symeon, and George of LesbosLife of St. IoannikiosLife of St. Theodora the Empress

This volume includes seventeen essays on Byzantine monasticism, focusing on the 9th to 15th centuries. Envisaged as a companion Variorum volume to Talbot's Women and Religious Life in Byzantium (2001), this compendium complements its predecessor by focusing more attention on male monasteries, hermits and holy mountains, while offering some pioneering studies of female patrons, rural nuns, and the links of many Byzantine women to Mount Athos. The volume also complements Talbot's 2019 monograph, Varieties of Monastic Experience in Byzantium, 800-1453, by offering detailed analyses of topics that could only be briefly addressed in that book.Introductory essays include an overview of the historical development of Byzantine monasteries and holy mountains, emphasising the intertwining of monasticism with urban and rural society. Subsequent essays explore the regimen at coenobitic monasteries, while paying considerable attention to the less well-known lifestyles of hermits, especially those on holy mountains.Other topics include monastery gardens and horticulture; the culture of the refectory; challenges for adolescent novices; factors influencing the choice of a monastery’s foundation site; female patronage of monastery construction and restoration; the conversion of monasteries from male to female and vice-versa; rules regarding personal poverty for monastics; and the choice of a monastic name.