scholarly journals New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?

Religions ◽  
2019 ◽  
Vol 10 (7) ◽  
pp. 411
Author(s):  
Stefania Palmisano ◽  
Marcin Jewdokimow
Keyword(s):  
North America ◽  
Empirical Research ◽  
European Countries ◽  
Significant Drop ◽  
Vatican Council ◽  
Monastic Community ◽  
Living Together ◽  
Monastic Life ◽  
Monastic Communities ◽  
Traditional Communities

New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.

Moving Forward in Catholicism

2011 ◽  
Vol 1 (2) ◽  
pp. 207-222
Author(s):  
Stefania Palmisano
Keyword(s):  
Empirical Research ◽  
Catholic Church ◽  
Vatican Council ◽  
Monastic Life ◽  
Monastic Communities ◽  
The Relationship ◽  
Organizational Innovations ◽  
The Catholic Church

The aim of this article is to analyse the organizational innovations which monastic communities established after Vatican Council II (“new monastic communities”) introduced with the aim of renewing monastic life. The article will also consider the problems in the relationship between these communities and the Catholic Church, which arise as the result of such innovations. The first section reports the main results of empirical research carried out on new monastic communities in Italy, looking in particular at how such innovations were introduced. The second section begins with the question of canonical recognition of these new communities by the Catholic Church, and discusses the relationships between innovation, recognition and legitimation

scholarly journals Monasticism, Monotheism, and Monogamy: Past and Present Expressions of the Undivided Life

Religions ◽  
2019 ◽  
Vol 10 (8) ◽  
pp. 489
Author(s):  
Martha Elias Downey
Keyword(s):  
Political Power ◽  
Christian Tradition ◽  
Monastic Community ◽  
Monastic Life ◽  
Monastic Communities

Monasticism first appeared in Christian tradition in the late third and early fourth centuries as a way to practice true religion. Soon after, it also became a way of eschewing the Church’s embrace of political power and the divided loyalties which accompanied that union. Contemporary expressions of monasticism in the Protestant tradition (often identified as new monasticism) have interpreted the mono (singularity) not as celibacy or living in a cloistered community, but as abandoning cultural promiscuity in order to live out a monogamous spirituality. Though each monastic community has its own distinct characteristics and context, one can identify two common markers which unite both contemporary expressions of monasticism and historical monastic communities: (1) monotheism or a singular devotion to God which is separate from political, societal, and economic ambitions, and (2) monogamy or a commitment to a particular community, neighborhood, and mission. This article explores ancient and contemporary expressions of monasticism by examining their guiding documents and looking for evidence of monotheism and monogamous spirituality. By giving fresh articulation to the mono in monasticism, we are better able to identify the heart of the undivided (monastic) life and discern its presence in reimagined forms.

Asceticism in Modern Times

2015 ◽  
Vol 9 (2) ◽  
pp. 202-223
Author(s):  
Stefania Palmisano
Keyword(s):  
Empirical Research ◽  
The Other ◽  
Modern Times ◽  
Monastic Community ◽  
Monastic Life

In this paper I examine how ascetic practices – consubstantial with monastic life of every kind and in every age – have been reinterpreted in the context of New Monasticism, a phenomenon which emerged at the end of the 1970s at the heart of contemporary Catholic monasticism. Starting from empirical research carried out in the most important Italian neo-monastic community, I aim to show how, in its efforts to respond to accusations of “being out of date” and “trivial” which have been levelled at contemporary monasticism, this community has become the interpreter of a process of “invention of monastic tradition” which restores a particular reinterpretation of the grammar of monastic asceticism. An analysis of these changes allows us to throw light on a transformed religious universe in which if, on one hand, traditional concepts of Catholic doctrine have been emptied of their original meanings, on the other they are taking on new ones, sometimes far from, or out of tune with, orthodox guidelines.

The Anglican Tradition

2020 ◽  
pp. 620-633
Author(s):  
Adam D. McCoy
Keyword(s):  
Social Work ◽  
North America ◽  
Community Formation ◽  
Community Life ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Vatican Council ◽  
Women's Communities ◽  
Monastic Communities ◽  
Daughters Of Charity

Anglican monasticism began in the 1840s and was associated with the Anglo-Catholic movement. Women’s communities, which were focused on nursing, teaching, and social work, grew quickly, while men’s communities developed later and more slowly. Fears of Roman Catholicism initially caused new communities to avoid traditional forms of monasticism in favour of the more recent models of the Visitation, Daughters of Charity, and Mercy Sisters. Anglican monasticism quickly spread to North America, Africa, Asia, Australia, and Melanesia. The years since have seen the emergence of characteristically Anglican notions of community formation, rules, governance, and spirituality. The Second Vatican Council had a profound effect on the Anglo-Catholic movement, leading to significant changes in Anglican monastic communities—among them a greater willingness to experiment with different kinds of community life. Many areas of research are open.

L'organizzazione della vita monastica nel XXI secolo

2009 ◽  
pp. 117-142
Author(s):  
Stefania Palmisano
Keyword(s):  
Organizational Change ◽  
Empirical Research ◽  
Second Vatican Council ◽  
Men And Women ◽  
Vatican Council ◽  
Total Institutions ◽  
Monastic Communities ◽  
Institutional Church ◽  
Work Done

- This article aims to analyse the foundation of ‘new' monastic communities that have recently emerged in Italy since the second Vatican Council. These communities differ from traditional ones. Unlike classical monastic orders they are self-sufficient, thanks to the work done by monks inside or outside the monastery; they may be mixed-sex groups of men and women, either ordained or secular, single or married, or even from different branches of Christianity. After examining the influence of the Council on the development of these organizations, I present the main findings of an empirical research on the ‘new' monastic communities founded in Piemonte (Italy). The analysis focuses on three communities which I term ‘widespread' because some of their members (both ordained and secular) live outside the borders of the monastery, in private houses. I analyse the differences between traditional monasteries ("total institutions", "strict", "vertical") and these newer ones ("open", "widespread", "flexible"). In the conclusion I discuss some new theoretical questions that arise in the empirical research: primarily, the problem of legitimizing the ‘new' communities the institutional Church.Keywords: Monastery, "widespread" monasteries, organizational change, legitimation, liability of newness.

scholarly journals Lay and Professional Judges in Europe’s Labour Courts: Does the Professional Judge Dominate?

2019 ◽  
Vol 49 (2) ◽  
pp. 231-257
Author(s):  
Susan Corby ◽  
Pete Burgess ◽  
Armin Höland ◽  
Hélène Michel ◽  
Laurent Willemez
Keyword(s):  
Great Britain ◽  
Empirical Research ◽  
Institutional Context ◽  
European Countries ◽  
Status Characteristics Theory ◽  
Legal Norms ◽  
Status Characteristics ◽  
Institutional Differences

Abstract Several European countries have a first instance ‘mixed’ labour court, that is a judicial panel comprising a professional judge and two or more lay judges, the latter with experience as employees or employers/managers. The lay judges’ main contribution is their workplace knowledge, but they act in a juridical setting where legal norms prevail, so does the professional judge, despite being in a minority, dominate? This article seeks to address this question by focussing on first instance labour courts in Great Britain, Germany and France. Theories of differential power, particularly status characteristics theory, and previous empirical research indicate that professional judges dominate, but our findings are more nuanced. Based on 177 interviews in three countries, we find that professional judge dominance varies according to the country’s institutional context and the salience of lay judges’ workplace knowledge. These institutional differences, however, are mediated by the attitudes of the judicial actors. Many interviewees noted that some lay judges were more prepared to challenge the professional judge than others, whereas others observed that some professional judges were more inclusive than others.

Coccomyces papillatus. [Descriptions of Fungi and Bacteria].

2001 ◽  
Author(s):  
D. W. Minter
Keyword(s):  
North America ◽  
Geographical Distribution ◽  
North American ◽  
European Countries ◽  
Native North American ◽  
Pinus Wallichiana

Abstract A description is provided for Coccomyces papillatus. Information is included on the disease caused by the organism, its transmission, geographical distribution, and hosts. DISEASE: The ecology of this fungus is completely unknown. SHERWOOD (1980) noted strong similarities with Coccomyces strobi (IMI Descriptions No. 1292), which is known to occur on brittle dead attached twigs of native North American five-needled pines in North America and some European countries to which they have been introduced. This habitat is often associated with endobionts involved in self-pruning ecosystems which later fruit on dead twigs, best exemplified by Colpoma quercinum on Quercus and C. crispum on Picea (IMI Descriptions Nos 942. 1333), and Therrya fuckelii and T. pini on Pinus (IMI Descriptions Nos 1297, 1298) and it is tempting to speculate that C. papillatus too will prove to occupy this sort of niche. HOSTS: Pinus wallichiana (twig). GEOGRAPHICAL DISTRIBUTION: ASIA: Pakistan. TRANSMISSION: Not known. Presumably by air-borne ascospores released in humid conditions.

scholarly journals Wczesny monastycyzm w relacji do władzy biskupiej i papieskiej

2011 ◽  
Vol 48 ◽  
pp. 307-324
Author(s):  
Olga Cyrek
Keyword(s):  
Augustine Of Hippo ◽  
Ecclesiastical Authority ◽  
Church Hierarchy ◽  
Monastic Life ◽  
Monastic Communities ◽  
Internal Affairs ◽  
The Relationship ◽  
The Church

The article describes the relationship between the first monks and the Church hierarchy represented by the bishops and popes. Bishops often mingled in the internal affairs of monastic communities, but some organizers of monastic life, such as Caesarius of Arles limited the interference from the outside. Abbots in Ireland while they become more important than bishops. Basil the Great, Augustine of Hippo, Caesarius of Arles, though they were monks, they exercised their functions well in positions of church and maintained friendly relations with the popes. A unique situation is the abbot of St. Columba the Younger, who in Gaul is involved in disputes with the local hierarchy. He did not agree even with the pope, but never openly spoke out against the Apostolic Seat. Monks usually do not lead to the riots but were respectful for the representatives of ecclesiastical authority.

scholarly journals Preliminary report on SARS-CoV-2 Spike mutation T478K

2021 ◽  
Author(s):  
Simone Di Giacomo ◽  
Daniele Mercatelli ◽  
Amir Rakhimov ◽  
Federico M Giorgi
Keyword(s):  
North America ◽  
Preliminary Report ◽  
Drug Efficacy ◽  
European Countries ◽  
Spike Protein ◽  
Genomic Sequences ◽  
Human Receptor

Several SARS-CoV-2 variants have emerged, posing a renewed threat to COVID-19 containment and to vaccine and drug efficacy. In this study, we analyzed more than 820,000 SARS-CoV-2 genomic sequences deposited up to March 26, 2021 and identified a novel T478K mutation located on the SARS-CoV-2 Spike protein. The mutation is structurally located in the region of interaction with human receptor ACE2 and was detected in 4,214 distinct cases. We show that T478K has appeared and risen in frequency since January 2021, predominantly in Mexico and North America, but we could also detect it in several European countries.

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