Medievalists have long taught that highly emotional Christian devotion, often called ‘affective piety’, appeared in Europe after the twelfth century and was primarily practiced by communities of mendicants, lay people and women. Emotional monasticism challenges this view. The first study of affective piety in an eleventh-century monastic context, it traces the early history of affective devotion through the life and works of the earliest known writer of emotional prayers, John of Fécamp, abbot of the Norman monastery of Fécamp from 1028–78. Exposing the early medieval monastic roots of later medieval affective piety, the book casts a new light on the devotional life of monks in Europe before the twelfth century and redefines how medievalists should teach the history of Christianity.
Drawing on the devotional culture of John of Fécamp's Norman monastery, Emotional monasticism exposes the monastic roots of medieval affective piety, casts a new light on the devotional life of monks in Europe before the twelfth century and redefines how medievalists should teach the history of Christian devotion.
An idealized view of the lifestyle of a Buddhist monk might be described according to the doctrinal demand for emotional detachment and, ultimately, the cessation of all desire. Yet monks are also enjoined to practice compassion, a powerful emotion and equally lofty ideal, and live with every other human feeling—love, hate, jealousy, ambition—while relating to other monks and the lay community. In this important ethnography of Buddhism in Sri Lanka, Jeffrey Samuels takes an unprecedented look at how emotion determines and influences the commitments that laypeople and monastics make to each other and to the Buddhist religion in general. By focusing on "multimoment" histories, Samuels highlights specific junctures in which ideas about recruitment, vocation, patronage, and institution-building are dynamically negotiated and refined. Positing a nexus between aesthetics and affect, he illustrates not only how aesthetic responses trigger certain emotions, but also how personal and shared emotions, at the local level, shape notions of beauty. Samuels uses the voices of informants to reveal the delicately negotiated character of lay-monastic relations and temple management. In the fields of religion and Buddhist studies there has been a growing recognition of the need to examine affective dimensions of religion. His work breaks new ground in that it answers questions about Buddhist emotions and the constitutive roles they play in social life and religious practice through a close, poignant look at small-scale temple and social networks. Throughout, Samuels makes the case for the need to account for emotions in making intelligible the behavior of religious participants and practitioners. Drawing on a decade of fieldwork that includes numerous interviews as well as an examination of written and visual sources, Attracting the Heart conveys the manner in which Buddhists describe their own histories, experiences, and encounters as they relate to the formation and continuation of Buddhist monastic culture in contemporary Sri Lanka. The book will be of interest to scholars and students of religion, Buddhist studies, anthropology, and South and Southeast Asian studies.
This is the true story of Karen Sloan's breathlessly confusing and ultimately fulfilling year in the company of a Dominican novitiate. Flirting with Monasticism is a courtship of sorts: a young would-be pastor learning ancient prayers and practices from young would-be priests. As you enter into this story you'll gain a fresh appreciation for the many ways we pray, worship and serve, and a deeper understanding of our unfolding relationship with God and the people of God. This is a story of loving and letting go, of moving through novice dreams to a greater vision. Flirting with Monasticism gives us a new appreciation for how wide and long and high and deep is the love of Christ. Market/Audience Emergent church Young adults Features and Benefits Narrative exploration of monasticism. Appreciation and critique of Dominican spirituality from a young, emergent, Protestant minister. A woman's take on monasticism.
Polytheistic Monasticism: Voices From Pagan Cloisters is an anthology of writings from the forefront of the first wave of experimental monastic spirituality in the modern polytheist-animist revival. In this groundbreaking anthology, contemplative practitioners tell their stories of exploring classic monastic disciplines such as eremitic life, asceticism, retreat, service, and simplicity.
This book examines the influence of the monastic tradition beyond the Reformation. Where the built monastic environment had been dissolved, desire for the spiritual benefits of monastic living still echoed within theological and spiritual writing of the seventeenth and eighteenth centuries as a virtual exegetical template. The volume considers how the writings of monastic authors were appropriated in post-Reformation movements by those seeking a more fervent spiritual life, and how the concept of an internal cloister of monastic/ascetic spirituality influenced several Anglican writers during the Restoration. There is a careful examination of the monastic influence upon the Wesleys and the foundation and rise of Methodism. Drawing on a range of primary sources, the book will be of particular interest to scholars of monastic and Methodist history, and to those engaged in researching ecclesiology and in ecumenical dialogues.
Examinations of the culture - artistic, material, musical - of English monasteries in the six centuries between the Conquest and the Dissolution. The cultural remains of England's abbeys and priories have always attracted scholarly attention but too often they have been studied in isolation, appreciated only for their artistic, codicological or intellectual features and notfor the insights they offer into the patterns of life and thought - the underlying norms, values and mentalité - of the communities of men and women which made them. Indeed, the distinguished monastic historian David Knowles doubted there would ever be sufficient evidence to recover "the mentality of the ordinary cloister monk". These twelve essays challenge this view. They exploit newly catalogued and newly discovered evidence - manuscript books, wall paintings, and even the traces of original monastic music - to recover the cultural dynamics of a cross-section of male and female communities. It is often claimed that over time the cultural traditions of the monasteries were suffocated by secular trends but here it is suggested that many houses remained a major cultural force even on the verge of the Reformation. James G. Clark is Professor of History at the University of Exeter. Contributors: DAVID BELL, ROGER BOWERS, JAMES CLARK, BARRIE COLLETT, MARY ERLER, G. R. EVANS, MIRIAM GILL, JOAN GREATREX, JULIAN HASELDINE, J. D. NORTH, ALAN PIPER, AND R. M. THOMSON.
What expectations did the women and men living in early monastic communities carry into relationships of obedience and advice? What did they hope to achieve through confession and discipline? To explore these questions, this study shows how several early Christian writers applied the logic, knowledge, and practices of Galenic medicine to develop their own practices of spiritual direction. Evagrius reads dream images as diagnostic indicators of the soul's state. John Cassian crafts a nosology of the soul using lists of passions while diagnosing the causes of wet dreams. Basil of Caesarea pits the spiritual director against the physician in a competition over diagnostic expertise. John Climacus crafts pathologies of passions through demonic family trees, while equipping his spiritual director with a physician's toolkit and imagining the monastic space as a vast clinic. These different appropriations of medical logic and metaphors not only show us the thought-world of late antique monasticism, but they would also have decisive consequences for generations of Christian subjects who would learn to see themselves as sick or well, patients or healers, within monastic communities.
This book explores the personal practices and group rituals for monitoring and training the thoughts of ancient Christian monks. It focuses on the earliest sources for communal monasticism, many translated into English for the first time, while drawing on cognitive studies to understand key disciplines like prayer and collective repentance.
