"In saeculo et ex saeculo". Characteristics of the secular institutes

Secular institutes are a form of consecrated life that only came into being in the last century and therefore do not have a long history. For this reason, there are also only a few canonical and ecclesiastical documents. Since the characteristics of secular institutes, in contrast to traditional monastic communities, are rather unknown, this article aims to contribute to making them somewhat better known and to present the regulations on various elements, such as spirituality, community life, governance and asset management. However, the codified norms only form a legal framework here, which leaves concretisation to the institutes' own regulations, so that there is a wide range. What all institutes have in common, however, is the connection between action and contemplation, which is also their main characteristic.

The Debate of a Paṇḍita Dog with a Monk: Critique of Buddhist Monastics in üg Genre Works of Agvaanhaidav

It is in the nineteenth century that the üg genre of Mongolian literature became a favorite literary form for Mongolian writers. Most works written in this genre are didactic teachings on compassion for domestic animals, the ills of the transient nature of saṃsāra, and a critique of misconduct among Buddhist monastic communities in Mongolia. Through the words of anthropomorphized animals or even of inanimate objects, the authors of the works belonging to the üg genre expressed their social concerns and criticism of their society. One of such authors was a Mongolian monk scholar of the nineteenth century by name Agvaanhaidav (Tib: Ngag dbang mkhas grub), who in his works of the üg genre strongly advocated the development and preservation of the spirit of Mahāyāna Buddhism in Mongolia, and of the Geluk monasticism and scholarship in particular.

Fostering Respectful and Productive Conversations: Lessons Learned From Debating Courtyards in Tibetan Buddhist Monasteries

A suspicion for perspectives that differ from one’s own is not new to human interactions. What is new, however, is the disregard and the resultant disrespect that colours mainstream discourse across the globe today, whether in the media or in person. This creates barriers to healthy interaction and hence to learning from collaboration. Our team comprises a Tibetan Buddhist monk, a writer, an editor, and a neuroscientist, and we hope this paper, guided and crafted by a regard for the diversity of our experiences across two continents, can demonstrate how respectful and productive conversations can be achieved. We begin by stating the need for forms of communication that are very different from prevailing modes of interaction. We then examine the mechanics of debate that form the foundations of communication and learning in Buddhist monastic communities and discuss how this form of debate can help us arrive at harmonious interactions. Finally, we propose a format for respectfully initiating, maintaining, and ending conversations that take place anywhere from the classroom to the boardroom and newsroom.

Feeling Apart: Relations of Belonging in Tibetan Buddhist Lay-Monastic Communities

Studies of belonging and community formation often emphasize commonality of values, emotions, and feelings. This article highlights the importance of practices that create relations of distance between members as well as closeness. Drawing on fieldwork in institutionalized Tibetan Buddhist communities in northeastern Tibet (Amdo/Qinghai), I focus on everyday practices of respect and faith that materialize community by putting monks, reincarnate lamas, and laity “in their place.” This can include the most quotidian of acts, such as standing when someone enters a room. I argue that such practices of “feeling apart” and their refusal are central to individual negotiations of religious belonging and to the dynamic, ongoing process of community formation. The importance of these practices becomes particularly apparent when, as is the case in northeastern Tibet, seemingly taken-for-granted relations of belonging and the emotional style that enacts and creates these relations are felt to be precarious.

Authority and Competition: Shingon Buddhist Monastic Communities in Medieval Japanese Regional Society

In medieval Japan, the development of Shingon Buddhist monastic communities in regional society greatly depended on communication and religious support from centrally located Shingon monasteries such as Daigoji. However, little is known about associations or competitions among regional Shingon temples. This article focuses on Shingon Buddhist temples in Echizen Province, an important area in which Daigoji monks, such as Ryūgen and Genga, were active in transmitting the minutia of ritual practices. By analyzing documents and sacred teachings related to Takidanji, a Shingon Buddhist temple located in Mikuni Port, its disciple temples, and other Shingon Buddhist temples in the region, this article clarifies the interplay of these institutions in the late medieval period. The article argues that the features of Shingon Buddhist monastic communities in medieval Echizen were multipolar, consisting of Takidanji, Shōkaiji, and Sōjiji. The connection with Daigoji monks, in fact, brought about rivalry among these regional temples.

Georgian

The chapter explores the origin and history of Georgian translations from Greek since the beginnings of Georgian literacy in the fifth century to the period of the Mongol invasion and the general decline of literary production in Georgian. In the chapter, the history of the Georgian translations is conventionally divided into three chronological and stylistic periods: pre-Athonite, i.e., the period from the fifth to the tenth centuries, when Georgian monastic communities flourished in Palestine, on Sinai, and in Georgia proper, particularly in the T‘ao, K‘larǯeti and the Šavšeti regions; the Athonite period in the tenth and eleventh centuries, which refers mostly to the translations done by Euthymios and Georgios Hagiorites in the Iveron Monastery; and the Hellenophile period from the eleventh through the thirteenth century, represented by Ephrem Mcire and Arseni of Iqalt‘o. The chapter provides an overview of the literary production translated or re-translated from the Greek in these periods, together with a brief analysis of genres, styles, and the philosophy behind some of the most important works.

Monasticism—Then and Now

The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being formed by and belonging to the same tradition, and showing how it can adapt to specific social and ecclesiastical conditions. In the modern world, this monastic way of life continues to bring renewal to the church in the ‘new monasticism’ which adapts traditional monastic practices to contemporary life. New monastic communities engage in evangelism, serve and identify with the marginalised, offer hospitality, and commit themselves to follow rules of life and prayer. Their radical forms of discipleship and obedience to the gospel place them clearly within the continuing monastic tradition.

Inspection of the Monastic Hegumens of Lviv Union Eparchy in 1724

The aim of the research is to introduce an important source of the history of the church, in particular the monasticism of the Lviv Union eparchy of the first half of the XVIII century into scientific circulation – “Inspection of the hegumens of the Lviv eparchy in 1724”. The methodology of the researchis based on the principles of historicism, analytical and synthetic critique of sources. Comparative and typological general historical methods are also used.The scientific noveltyis in the introduction of the source, which most fully reflects the real state of monasticism of the Lviv eparchy in the first quarter of the XVIII century into wide circulation for the first time. Conclusions: As a result of archival searches, a historical source “Inspection of the hegumens of Lviv eparchyin 1724”was discovered and put into scientific circulation. It is the first complete description of the existing monasteries of the Lviv dioceseand allows to recreate their detailed network at the first quarter of the XVIII century. For the first time, the document also reliably outlines the number of monastic communities in the eparchy. Onthebasisofinspection it can be stated that the Lviv Union diocesein 1724 had 62 monasteries with 341 monks. The source also allows us to trace the power of bishops over monasteries, in particular the mechanism of hegumens subordination to bishops. The document contains valuable information about the relationship of monasteries, in particular the subordination of smaller monastic communities to larger ones. No less important are the sources about the economic situation of the monasteries.In 1724, only 34 out of 62 monasteries, showed documents for the right to own some land plots, which allows us to speak of a relatively modest monastic farming. “Inspection of the hegumens of the Lviv eparchy in 1724”, is a key source that allows us to characterize not only the state of monasteries, but also the Lviv eparchy in general in the first decades after the adoption of the Brest Union by the diocese.