Catholic Monks Research Articles

No Socioeconomic Inequalities in Mortality among Catholic Monks: A Quasi-Experiment Providing Evidence for the Fundamental Cause Theory.

We propose a novel approach to test the fundamental cause theory (FCT) by analyzing the association between socioeconomic status (SES), as measured by the order titles "brothers" and "padres," and mortality in 2,421 German Catholic monks born between 1840 and 1959. This quasi-experiment allows us to study the effect of SES on mortality in a population with largely standardized living conditions. Mortality analyses based on Kaplan-Meier product limit estimation show that there were no statistically significant survival differences between the high and lower SES monks. This holds for all birth cohorts, indicating that monastic life offers health protection for monks with a lower SES regardless the disease patterns, causes of death, or main risk factors in a given period. These findings support the FCT: Whereas SES-related differences in mortality are a widely confirmed finding in the general population, a context with largely standardized conditions eliminates the importance of SES-related resources.

The Lutheran Experience in the Ottoman Middle East: Stephan Gerlach (1546–1612) and the History of Lutheran Accommodation

Abstract This article examines what it meant to be Lutheran in the early modern Middle East. Its point of departure is a letter in which Stephan Gerlach, a sixteenth-century Lutheran chaplain to the imperial ambassador in Istanbul, asked his superiors about the type of behaviour that befitted him as a Lutheran. Was he allowed to wear a Turkish turban to see mosques and learn about Islam? Was it permissible for him in exceptional circumstances to accept communion under both kinds from a Roman Catholic monk? Was he allowed to postpone the Sunday sermon to attend Greek Orthodox ceremonies? Reconstructing how sixteenth-century Lutherans who had business in the early modern Middle East tried to resolve such issues not only affords new insights into the Lutheran experience in the Ottoman Empire; it also raises a set of fundamental questions about late sixteenth-century Lutheranism itself. Did Lutherans in this period develop forms of religious accommodation similar to those of early modern Catholics? Did travel in the Eastern Mediterranean demand a more flexible and more fluid form of Lutheranism? Could one even adhere to Lutheranism’s core principles so far away from the place where the movement had first taken root? Through an examination of various Lutheran treatises and travelogues, I show that sixteenth-century Lutheranism did not develop an official policy of accommodation. Instead, Lutheran responses to questions about accommodation, (dis)simulation and conformity were often makeshift and idiosyncratic, because Lutheranism formulated little to no official guidance on the movement as a lived religion.

Arystoteles i Biblia pod mezoamerykańskim dachem. Chrystianizacja przez asymilację aspektów wierzeń i dziejów nahua w narracji „Historia ecclesiástica indiana” Jerónimo de Mendiety (1525-1604)

The aim of this paper is to identify and define how elements of the native Mesoamerican Nahuan beliefs are described in „Historia eclesiástica indiana”, the chronicle written by Spanish Franciscan friar Jerónimo de Mendieta (1525-1604). The Catholic monk exploited numerous components of the Nahuan religious system, while this paper focuses on Mendieta’s rendering of the legendary character of Ce Acatl Topiltzin Quetzalcoatl, Toltec priest-emperor as well as on the native speeches huehuetlahtolli, delivered by Nahuan parents to their children. The ecclesiastical historian uses the aforementioned themes to unfold his own ideas and narrative about the past and colonial reality of the Nahua people. Mendieta’s writings are compared with fragments of an encyclopaedia by the Franciscan Bernardino de Sahagún (1499-1590), „Historia general de las cosas de Nueva España”, the key source to studying religion and culture of the precolonial societies in Central Mexico. The paper also draws on the accounts of other colonial authors, such as Motolinia, Olmos and Durán.

Comentariul la Evanghelia după Matei(1544) al lui Wolfgang Musculus, sursă de inspirație pentru Tâlcul evangheliilor(1567), Omilia la Duminica a treia din Post

Although the Protestant ideas in Coresi’s early Postil (Tâlcul evangheliilor), published in 1567, have long puzzled scholars interested in the first Romanian books, attempts to trace the exact origin of these elements have yielded no decisive results. The current paper focuses on the 47th homily of the Postil, based on Mark 8:34–9:1, and identifies the Commentary on Matthew (1544) by Wolfgang Musculus (1497–1563) as one of the main sources. Commenting on Matthew 16:24-28 and its Markan parallel, Musculus introduces the concept of duplex crux, asserting that the common cross notwithstanding (by virtue of which all Christians must put off the flesh with its passions and desires), each believer has his or her unique cross, ordained by God. Writing at a time when the emergent magisterial Protestants were trying to forge their confessional identities in opposition to the Catholic Church, Musculus singles out Catholic monks for criticism, asserting that in pursuing asceticism they bear a cross of their own choosing, not the cross ordained by God. The Reformed theologian also writes that the cross must be borne joyfully and provides various Scriptural prooftexts to support this idea. The 47th homily of Coresi’s Postil is developed along the same theological lines and provides strong evidence that Wolfgang Musculus served as a source of inspiration for the anonymous author of the first Romanian collection of homilies.

Andean civilization in Poma de Ayala’s Chronicle

The subject of the analysis of this paper is the Andean civilization view by the Peruvian author of the XVI century Felipe Guaman Poma de Ayala, a Quechua Indian by origin, who became a Catholic monk, as well as a translator and mediator between two civilizations: European, personalized by Spanish administration and Catholic Church present in the conquered lands, and Andean civilization, represented by local population speaking native Quechua and other Native American languages. The collision of two worlds is clearly visible in the Chronicle «El primer nueva corónica y buen gobierno», which belongs to this author. This literary monument is an invaluable document because it describes in Medieval Spanish a disappearing world left behind, due to the lack of writing, having only artifacts of material culture and proto-hieroglyphic recording tools. The main methods of this research – analysis, synthesis, generalization. Analyzing the statements of the author of the Chronicle, who is trying to reconcile the two worlds, it is possible to recreate the panorama of the life of Andean society of that era and the sociolinguistic situation developed in it. The novelty of the study can be considered the combination of cultural and sociolinguistic approaches in the analysis of the material. The conclusion reached by the authors of the article is that the death of the Andean civilization was inevitable under the onslaught of the European one. But the Andean world, native languages and culture have not disappeared, and today are being revived, since the Peruvian society has formed a request to restore the social functions of native languages in full.

LAND AND PROPERTY STATUS OF THE MONASTERIES OF THE ORDER OF ST. PAUL THE HERMIT IN THE OF UZHANSKYI REGION IN THE 14TH TO 16TH CENTURIES

Simultaneously with the formation of the Diocese of Eger, monks of various Catholic orders began to settle in the northeastern communes of Hungary: Franciscans, Dominicans, and later, Paulines-hermits. In the 14th century, monasteries of the order were founded in the territory of the modern Uzhanskyi region. The founders and patrons of these monasteries were local landowners. It is essential to know that in most cases, Catholic religious orders, along with missionary, pastoral, i.e., spiritual activities, were also engaged in farming, building monasteries, churches, etc. Monasteries became landowners since their foundation and receipt of the first land allotments in the 14th and 15th centuries. This, in turn, led to inevitable conflicts with neighbors, etc. Protestant nobles harassed monks since the middle of the 16th century. There were cases of attacks on monastery buildings and land, robberies, and even beatings and murders of monks. This situation accelerated the decline of the monasteries' economy. The Reformation radically changed the confessional pattern of the region. By the end of the 16th century, aristocrats and gentry, as well as a large part of the common people, had become Protestants. Even some Orthodox Ruthenians formally adopted the Protestant faith. Thus, the overall situation was not conducive to the return of Catholic monks, including the Paulines, to their former monasteries. The counter-reformation wave of the mid-17th century changed the situation only partially. The Order of St. Paul regained a small part of its former possessions. However, the hermits never returned to their former monasteries in the Uzhanskyi region. Sadly, this issue is not addressed in modern historiography adequately. While the general historiography of the medieval history of the Pauline Order is satisfactory, the activities of hermits in certain regions, including the territory of modern Transcarpathia, lack thorough research. Therefore, the study of the land and property situation of Paulines, the hermits, will help to outline the extent of the material losses of the order in the northeastern communes, in particular the Uzhanskyi region, and to understand the motivations and efforts of the order's leadership to return the lost land.

ON HOW THE CHURCH AND THE STATE CAN ADVANCE EACH OTHER’S ENDS, USING LUTHER’S TWO-KINGDOM THEORY AS A MODEL

Due to the doctrinal disagreement between Martin Luther and the ecclesial authorities of his time, he was excommunicated from the church and his books were banned from being read by the public. Luther, a Catholic priest and monk, was however surprised to see secular/temporal authorities, making laws to enforce these ecclesial sanctions even though he had not violated any secular laws. His followers too were confused whether they should obey or disobey the state law forbidding them to associate with Luther or read his books. This situation compelled Luther to release his treatise on, Temporal Authority: The Extent to Which It Must Be Obeyed. In the treatise, he categorized the Church and the State into two Kingdoms: the Kingdom of God and the Kingdom of the world respectively. He also made a demarcation between their jurisdictions, urging them not to encroach into one another’s field of authority for the good of the citizens and the society. This Luther’s distinction of the society into two parallel but divergent kingdoms with different goals or ends, re-echoes the two kingdoms traditions by earlier scholars, although having its own originality which marked it from others. The researcher goes on to examine the content of Luther’s two kingdoms theory; whether it can be applied to modern societies, and concludes that with the application of Luther’s two-kingdoms model, it is possible for Church and State in modern times, to attain their respective goals and still maintain a harmonious relationship and even assist each other to attain their respective goals or ends.

The Phenomenon of the 18th Century Institutional Printing House of the Grand Duchy of Lithuania: The Case of the Franciscans

Many of the printing houses in the Grand Duchy of Lithuania that operated during the 17th-18th centuries belonged to institutions the biggest part of which consisted of Catholic monk monasteries. Despite belonging to one group, the development path of each printing house and its contribution to book culture has unique features. Of the four institutional prin­ting houses operating in the 18th century in Vilnius, the printing house of the Franciscan Conventuals Monastery was the first to be closed and its operations terminated. The purpose of the article is to identify the following causes behind the issues and eventual closure of this printing house. Based on the expenses and income book of this printing house for the period 1752–1769 (it is preserved at the Department of Manuscripts of Vilnius University Library,) this paper examines various aspects of the Vilnius Franciscan Conventuals monastery printing house: funds, sources of equipment and paper, building location, relations with employees and hired craftsmen, orders, sources of income, profitability. In order to better understand the specificity of the institutional press, an effort was made to establish a link between the research outcome and the wider context by addressing the question of the impact of both the society of the Grand Duchy of Lithuania and the Franciscan Order itself on the destiny of the printing house. In addition, the book of expenses and income reveals new biographical data about Vilnius engraver Franciszek Balcewicz.

Пергаментний диплом із канцелярії Галицької провінції бернардинців

This work aims at publication of parchment diploma created by the chancellery of Galician Province of the Franciscan-Observant (known as Bernardines diploma is kept in the fonds of Vasyl Stefanyk National Scientifi c Library in Lviv. Scientifi c novelty. The is to introduce little-known historical source, that give us an opportunity to study the writing culture of catholic monks on Ukrainian lands. The methodology of the research is based on general scientifi c methods of analysis and synthesis, as well as principles of historism and objectivity. The methods of the archeography and sigillography are used for the publication of the supplements. The description of the document includes several elements: date and place of creation; size of the document sheet; original signatures of exponents; description of the seal (shape, material, size, legend, image). From the perspective of further studies, it is necessary to engage archival search and fi nd another diploma and similar documents created by the chancellery of Bernardine Galician Province. It gives us an opportunity to provide a comparative study of diploma and study the changes in writing culture of Bernadines in the 19 century. Conclusions. Political changes that took place after the fi rst partition of the Polish-Lithuanian Commonwealth in 1772 afterwards made changes in the borders of different church structures. Galician Province was created instead of Rus’ Province of Bernardines. Moreover, changes took place in the economic life of the monasteries due to the new law. But in the time of Austrian rule monks used their old traditions to preserve their fi nancial goods. Parchment diploma, analyzed in the article, is dedicated to this theme. Diploma tells us about an old practice to settle monastic estates under the care of a lay person. Monks should use the services of syndyсs, as monks from the mendicant orders weren’t allowed to possess property.

Paternoster, or Invective by paradigm

The poem Apostrofa (na czas stanu wojennego) by Father Kazimierz Wójtowicz was published in the collection of poems Odpisy Nadziei in Vienna in 1982. The artist is a Catholic monk (a Resurrectionist) and a poet with considerable achievements, acknowledged in the so-called priestly poetry (Krzysztof Dybciak, Bożena Chrząstowska), but going beyond the features of its style through the connection with linguistic poetry and the New Wave poetics. The author of the article attempts to recognize the phenomenon of the text, which belongs to the realm of martial law literature and in which the poet expresses a politically and morally motivated reprimand addressed to General Jaruzelski through the pattern of Pater noster — the most important Christian prayer. The foundations of the strategy implemented in Apostrofa are: the shift of meanings (“Our Stepfather” as an invective), the reference to the language of values, the use of several rhetorical figures (including figures of thought and aversio), as well as the reference to the Lord’s Prayer in the form of reactivating a separate literary genre (pacierz — Lord’s prayer) in its serious and exhorting variant (paternoster — ‘scolding’ prayer). With such an approach, the text of Our Father cannot be perceived as the subject of occasional intertextual stylization (parody, travesty or burlesque), the matrix of a pamphlet or a pasquil, but rather as the root paradigm (“the cultural model of behavior”; Victor Turner’s concept) defining a universal ethical horizon for Wójtowicz’s poem.

Galician Basilian Monks and the Reform of the OSBG in Mukachevo Greek Catholic Eparchy

The article analyzes the activities of Galician Basilian monks through the prism of the OSBG (Order of St. Basil the Great) reform in Mukachevo Greek Catholic eparchy. Relying on a wide range of archival sources and using modern socioanthropological methodological approaches, the author has clarified the preconditions and reasons for the Order’s reform and described the attitude of Greek Catholic monks to those changes. In the course of the study, the author has come to the conclusion that as of December 1938, all monasteries of Subcarpathian Ruthenia were involved in the reform. Of course, each monastery was in a different state and had certain functions. Thus, Mukachevo monastery became a center of pilgrimage and an educational base for monks with a strong novitiate (according to the inspection carried out by Professor Josef Foltynovskyi on behalf of Pope Pius XI as of December 10, 1924, it included a total of 21 novices). Uzhhorod monastery turned into a cultural and educational center, successfully training students and operating a printing house. Malyi Bereznyi monastery was the heart of the missionary movement, providing after 1928 philosophical and theological studies for candidates’ preparation, while, due to their later involvement in the reform, Imstychiv and Boroniavo monasteries remained in the most difficult condition and hosted unreformed monks.

ИКОНОПИСЕЦ ПИМЕН СОФРОНОВ (1898–1973) И ЕГО УЧЕНИК МОНАХ-БЕНЕДИКТИНЕЦ ИЕРОНИМ ЛЁССИНК (1898–1952)

The author turns to the little-known biographical aspects of two outstanding icon painters – the Old Believer-Bespopovets from Estonia Pimen Maksimovich Sofronov and the Catholic monk of the Benedictine Holy Cross Monastery in Chevetogne (Belgium) Father Jerôme Leussink. From December 1939 to the beginning of the 1940’s, Leussink studied icon painting with Sofronov in Rome. The article is based on archival materials of the Holy Cross Monastery, in particular on Leussink’s letters to his abbot. They show that the relationship between the teacher and the student quickly developed into a genuine cooperation, and then into a deep mutual respect and friendship. The author emphasizes that Pimen Sofronov not only conveyed but also revived the Old icon-painting tradition in Europe and in the New World, across boundaries between Churches. This was made possible by the help of his numerous students and friends in Paris, Prague, Rome and America.

Митрополит Филадельфийский Гавриил, Паоло Сарпи и проект «Церкви Венеции»

The article studies a little-known episode of an important stage in the history of the Republic of Venice – the formation of national church identity and the codification of the experience of state-confessional relations accumulated here over centuries. Two protagonists of this period – the Orthodox Metropolitan Gavriil Seviros and the Catholic monk Paolo Sarpi united in opposition to the Holy See and in an attempt to create an independent Venetian Church. Events had been developing against the background of a long confrontation between Venice and the Holy See, the so-called “War of the Interdict”, which began with the fact that Pope Paul V excommunicated the republic for its independent position in church matters. An unrealized project, which had as its model the Orthodox state and the Church, is a unique example of the assimilation of the Eastern tradition by one of the famous Western theologians – Paolo Sarpi. His cooperation with Metropolitan Gavriil in protecting the Greeks from the influence of Rome was clearly manifested during a trial of 1610, two documents of which are first published in Russian in the appendix to the article. Thanks to Gavriil’s authority, the See of the Metropolitan of Philadelphia became prestigious, his title as Patriarchal Exarch in Venice gave him access to the Doge’s palace, and his status as the head of the Orthodox of Dalmatia and the Ionian Islands was subsequently twice confirmed by the patriarchs of Constantinople.

Generation dialogue: fire and ice of cultural transformations

This article is dedicated to determination of the role of “generation dialogue” in development of the world culture. The author substantiates the ontological status of this phenomenon, which exists in the Oriental and Western, ancient and modern cultural space. It is demonstrated that the concept of “generation dialogue” is broader than the concept of “cultural universals”, introduced by social and cultural anthropologists in the XX century, since it not only incorporates not only fundamental comparability of ethnic cultures and possibility of comparative analysis, but also allows working with any modern forms of self-organization and determining the principal cause of the existence of culture. The main goal of this research consists in the analysis of cultural inheritance and transmission of knowledge. The key regimes of cultural development indicate two foundations of cultural dynamics dichotomous by means of implementation: 1) one ensures acquisition and arrangement of the accumulated knowledge, including classification and improvement of users interface, being realized in acceptance and preservation of all kind, beautiful and valuable left by the predecessors; 2) the second is aimed at destruction of the traditions, alienation from the native, including neglect, borrowings, and creative synthesis of the miscellaneous. The latter contributes to revitalization of culture. Such form of intercultural dialogue is illustrated by the modern Benedict Abbey of Saint Willibrord in Doetinchem, which is known for Zen meditation practices by the Catholic monks and parishioners. The general conclusion is made that having the ontological status, the generation dialogue contributes to the development of culture in space and time. Dichotomous regimes of realization of this dialogue employ the incompatible means of revival of cultural memory. The article demonstrates that the determined mechanism of generation dialogue are universal and archetypical, although complicate the reality in different ways. Their balanced coexistence is essential for the full-fledged cultural development in the present time and foreseeable future.

Tendrel: A Memoir of New York and the Buddhist Himalayas by Harold Talbott

Reviewed by: Tendrel: A Memoir of New York and the Buddhist Himalayas by Harold Talbott Maria Turek TENDREL: A MEMOIR OF NEW YORK AND THE BUDDHIST HIMALAYAS. By Harold Talbott. Marion: Buddhayana Foundation, 2019. 344 pp. The Tibetan term tendrel describes, among other things, auspicious connections, which benefit those involved. Harold Talbott's autobiography, thus entitled, chronicles the many people who rendered the author's existence a life worth living, indeed a precious human life—in the words of Buddhist teachings, to which the author devoted the largest part of his life. Sadly, Harold Talbott passed away shortly after the publication of this volume. His book may therefore serve as a commemoration of the author's remarkable life, of his contribution to American Buddhism as well as a celebration of the early era of Buddhism's rapid globalization in the twentieth century. In his modesty, the author does not devote many lines to report on his own achievements, important for the activity and support of his Buddhist mentors and friends. Yet Harold Talbott was an influential scholar and practitioner of Buddhism, supporter and benefactor of Tibetan lamas, prolific book editor, and cofounder of the practice center in Marion, Massachusetts, the site of early encounters between Americans and Tibetan masters. Following the epiphany paradigm found in narratives of conversion, the memoir is divided into two parts, the "before" and the "after," devoted to, respectively: the time in the author's life before he was able to meet with and appreciate the teachings of the Buddha; and the part of his life since that happened. The book's first part describes the sophisticated society amid which Harold Talbott was raised and educated. In light of the author's openness about his homosexuality and effeminate boyhood persona, the title "Swanning About" of part 1 appears quite reflective of Talbott's brilliant and self-deprecating humor—a trait that he displays throughout his work. Wit is merely one of the many merits that makes this account so delightful to read. The author impresses us with an erudite knowledge of various faith traditions. The scintillating and thoughtful descriptions of encounters with an imposing amount of cultural and religious luminaries of his day are delivered in the matter-of-fact, yet refined, narrative style we can expect of a man born into the elite and educated in the finest of American schools, but who chose to live a nearmonastic life as a full-time, lay practitioner of Buddhism. [End Page 479] Beyond the many pleasures that this book undoubtedly offers, Talbott's memoirs also provide significant insights into the emergence of networks of cooperation necessary for the functioning of contemporary Buddhism as a world religion. The operation of these plexuses, initiated by tendrel (auspicious connections), is described in the book's part 2 "In Search of the Nature of Mind." This title is, first of all, an homage to the spiritual path and goal of the Tibetan Buddhist Dzogchen tradition, of which Harold Talbott became a devoted practitioner. The author also recognizes the role that intersectarian Buddhist connections played in his spiritual quest—his most notable relationship being with the Dalai Lama himself, who is the most celebrated representative of another Tibetan Buddhist tradition, the Gelukpa. Talbott also pays great respect to the two champions of interfaith dialogues that occurred during the 1960s and the 1970s: the Benedictine Prior and theologian Dom Aelred Graham (1907–1984) and the Trappist friar and poet Thomas Merton (1915–1968). In Harold's youth, the mentorship of these two Catholic monks, both fascinated by Buddhism, had a lasting impact on the formation of the author's religiosity and his later conversion to Buddhism. At the end of Talbott's book are eight appendices: transcripts of interviews with and about Dom Aelred and Merton, excerpts from teachings by great Dzogchen masters, and a list of books edited by Talbott for one of his Tibetan teachers, Tulku Thondup Rinpoche. The final appendix, and thus the closing section of the book, is an expression of the author's enduring esteem for and gratitude to the Christian faith of his childhood and youth, which takes the form of a reproduction of the emotively beautiful...

Hot Protestants: A History of Puritanism in England and America by Michael P. Winship

Reviewed by: Hot Protestants: A History of Puritanism in England and America by Michael P. Winship Neal T. Dugre (bio) Hot Protestants: A History of Puritanism in England and America michael p. winship Yale University Press, 2018 368 pp. In Hot Protestants: A History of Puritanism in England and America, historian Michael P. Winship distills a lifetime of learning into a brisk and accessible introduction to the puritan movement. The book chronicles puritanism from its roots in the 1540s through its afterlife in the 1690s, a story unfolded in four parts, successive periods of reform distinguished by puritans' evolving struggles with each other, the Church of England, and their monarchs. While major events and personalities in this story will be familiar to specialists, Winship's feat is making a bewildering mess of political, theological, and social change intelligible to the novice without flattening his subjects (or losing any reader's interest). Key to his success are the "exemplary episodes, individuals, and experiences" that breathe life into the stony puritans of popular lore and stitch a disparate array of people, places, and ideas into a coherent whole (4). Readers seeking an entry point to the thicket of puritanism need look no further. Although the term puritan did not emerge until the 1560s, Winship locates puritanism's origins two decades earlier in the first years of English Protestantism. Part I examines these halting beginnings in nine decades dominated by two connected struggles: defining who "puritans" were and deciding "how to respond when your monarch or other authorities make a demand of you that you believe violates the laws of England and/or God" (4–5). What did Perceval Wiburn mean when he labeled puritans as the "hotter sort of Protestants" in 1581? John Hooper, whose story anchors the first chapter, offers some important clues. A Catholic monk turned nonconformist Protestant, Hooper [End Page 863] rose to prominence as a preacher during the reign of Edward VI. Edward, a more earnest Protestant than his father, offered Hooper the bishopric of Gloucester in 1550. Hooper reluctantly accepted on the condition that he would not have to wear the bishops' vestments, relics of Catholicism, during his consecration. The Privy Council granted this exception but reversed course under pressure from other bishops who argued that wearing vestments was not an individual matter of conscience, but a matter of civil law. Only an act of Parliament, they insisted, could eliminate them from the church. Hooper objected, but prison time and the threat of execution blunted his resolve. He soon took up his bishopric wearing the detested robe and hat. Winship encourages us not to dismiss Hooper as a loser in this fight, the first volley in the puritan quest to clean out the church's closets. The clothes did not define the man. Rather, Hooper "went on to embody the puritan ideal of a reforming bishop" so effectively that he was burned for heresy in 1555 under the Catholic Queen Mary (16). A hot Protestant, indeed. This proto-puritan's struggle to reform from within the church, moreover, exemplified what Winship calls the "toing and froing" that became a regular feature of puritan approaches to conflict (108). Following Hooper's execution, puritanism's definition as a "popular" movement (a negative descriptor meaning it appealed to ordinary people) ensured ongoing conflict with the Crown (41). The stain of "popularity" derived from Presbyterianism, a system in which a church's governing body was not appointed by bishops but "chosen with the consent of male congregants" (18). Under Elizabeth I, opponents of Presbyterianism began to characterize this form of church government as inherently antimonarchical, despite puritan claims to the contrary. These political undertones explain why Elizabeth and her successors resisted puritanism. Equally important for Winship, they helped expand puritanism by pushing some of its adherents outside England. Puritanism's geographic spread, whether to Geneva or Bermuda or Massachusetts, normally stemmed from conflict and begot more conflict. Yet Winship also captures the productive effect puritans honing their beliefs and institutions outside of England had for the movement as a whole. The innovations different locations enabled expanded and refined puritanism even as they destroyed it. Part II—which consumes more than onethird...

ПЕРЕЖИТИ ГОЛОКОСТ У СХІДНІЙ ГАЛИЧИНІ: АКЦІЇ ПОРЯТУНКУ ГРЕКО-КАТОЛИЦЬКОЇ ЦЕРКВИ У СВІДЧЕННЯХ РАБИНА ДАВИДА КАГАНЕ ТА КУРТА ЛЕВІНА

Східна Галичина, що входила до складу Другої Речі Посполитої в міжвоєнний період, була приєднана до Радянського Союзу у вересні 1939 р. Розпад Польської держави та подальша німецька окупація Галичини (1941–1944 рр.) спричинили напругу у відносинах між основними етнічними групами регіону – українцями, поляками та євреями.
 Більшість українців у Східній Галичині належали до Української греко-католицької церкви (УГКЦ), очолюваної митрополитом Андреєм Шептицьким. Намагаючись відвернути антиєврейське насильство, глава УГКЦ звертався до уряду недовговічної Української держави, нацистської влади, греко-католицького духовенства та пастви. Пастирські листи Шептицького «Про милосердя» (червень 1942 р.) та «Не вбий» (листопад 1942 р.) містять непрямі висловлювання проти Голокосту. До того ж щонайменше 200 єврейських чоловіків, жінок і дітей пережили Другу світову війну завдяки ініціативам порятунку митрополита Андрея Шептицького, його брата Климентія Шептицького – настоятеля Унівської лаври, та їхнього оточення. Серед врятованих були представники двох рабинських родин у Львові, а саме доктора Езекіїля Левіна – рабина прогресивної синагоги Львова, та рабина Давида Кагане. Якщо рабин Левін, його дружина та молодший син загинули під час Голокосту, то його два старших сини, Курт і Натан, а також рабин Давид Кагане разом із дружиною та дочкою були врятовані митрополитом Шептицьким та греко-католицькими монахами Студійського уставу.
 У цій статті розглянуто ініціативи порятунку євреїв з боку представників греко-католицької ієрархії та монахів-студитів крізь призму розповідей врятованих. Дослідження ґрунтується насамперед на «Щоденнику львівського гетто» Давида Кагане, а також на спогадах Курта Левіна, документах із колекції Відділу Праведників народів світу в Яд Вашем у Єрусалимі та інтерв’ю Левіна з Архіву візуальної історії Фонду Шоа Університету Південної Каліфорнії.
 Метою статті є дослідити ініціативи порятунку братів Шептицьких та монахів-студитів під час німецької окупації Галичини (1941–1944 рр.) через спогади і розповіді в его-документах тих, хто пережив Голокост.
 Ключові слова: Греко-Католицька Церква, Голокост, порятунок євреїв, митрополит Шептицький, студити, Східна Галичина.

Charged Moments: Landscape and the Experience of the Sacred among Catholic Monks in North America

In light of calls to ‘re-enchant’ the world in the face of our ecological crisis, where do Christians stand on the question of land being sacred? I put this question to monks living at four monastic communities in the American West. For monks living on the land, the world is sacramental of God’s presence. However, this sacramental character was not universally recognized as being sacred, or divine. The monastic presence on the land can give places a sacred character through their work and prayer. Far fewer monks admitted that land was intrinsically sacred. However, during what one monk called “charged moments” the sacredness of God was seen as manifesting through the land. Thus, while there is no consensus among monks as to the sacredness of land, there is a deep reverence for place and landscape at the heart of monastic spirituality.

Педагогічні новації Йосифа де Каласанса (1557–1648) як «соціальна реформа» ранньомодерної доби

The article outlines the pedagogical achievements of Joseph de Calasanz – the founder of the first, in Europe, free school for children from the poorest layers of the population. It was discovered that it became the beginning and determined the main goal of the activity of the Roman Catholic monastic order of Piarists. It was found that the emergence of an extensive network of Piarists schools became a kind of reaction to those socio-political challenges, that were inherent Western Europe during the epoch of Counter-Reformation, in particular the need of renewal of the Roman Catholic Church, strengthening its position by gaining confidence in existing and potential adepts, and also creating the morality of its clergy and laymen. The pedagogical activity of Joseph de Calasanz became an attempt to make a peculiar social reform, intended not only to overcome the elementary ignorance of the masses, but also to give them an opportunity to take care of a decent life. Joseph de Calasanz developed and implemented in life his own educational concept, according to which the purpose of a true teacher was not only in mental, but also in moral development of pupils, what could be achieved only with providing the respectful attitude towards them. A special role in implementation of this educational concept was assigned to the teacher, who must love children endlessly , honor their dignity, limit punishment, and be a good example for them. It was summarized, that pedagogical innovations of Joseph de Calasanz deserve a comprehensive and detailed study, popularization, since they can serve as a source for inspiration and encourage the appropriate use today. It is, in particular, about the practice of individual approach to each student, fostering not only his knowledge and educational skills, but also proper moral development. Educational system, proposed by Roman Catholic monks of the monastic order of Piarists 400 years ago and practiced by them, is not anachronistic, because the postulates laid in its foundation have not lost their relevance to this day. On authors' belief, their realization in modern Ukrainian educational space would help optimize it, because it would make it possible to bring up a pupil as a decent, self-sufficient, intellectual, patriotic personality.

The History of Roman Sheptyts’kyi’s Choice

In this monograph, Polish historian Magdalena Nowak depicts the influence of Roman (later Metropolitan Andrei) Sheptyts’kyi’s family, education, and friendships during his years at university on the formation of his personality. In it she tries to answer the question why the young count, who was a Polish patriot and a deeply faithful Roman Catholic, decided to switch rites and become a monk of the Greek Catholic Church, whose flock was made up almost exclusively of Ukrainians (Nowak refers to them to as “Ruthenians/Ukrainians”). Nowak is inclined to believe that the motivation was Sheptyts’kyi’s profound understanding of his duty as a land-owning aristocrat toward the common people who lived alongside him and from his family arose, as well as his desire to make a great contribution to the growth of Catholicism in the Russian Empire. While still a student, Sheptyts’kyi switched from officially stating he was a “Pole” to saying he was a “Ruthenian”. Nowak attempts to trace this change in national self-identification as Sheptyts’kyi became a Greek Catholic monk and later a Greek Catholic bishop, the archbishop of Lviv, and, in 1901, the metropolitan of Halych, all the while increasingly identifying with his church’s Ukrainian faithful. Although she concludes her study with the year 1914, Nowak devotes much less attention to the events of 1901–14, absolutizes the metropolitan’s Polish circles of private interaction, and marginalizes the impact of “Ukrainian” factors on the change in his identity. Nonetheless, her book is a valuable and significant contribution to the study of the life and activities of Metropolitan Andrei.