The impact of the life of Sabas and his exceptional system of monastic life has endured from the fifth century to the present. In this study, which originated from an archeological survey, Joseph Patrich examines the Sabaitic contributions to Palestinian monasticism, from Sabas's role as founder and abbot to the theological struggles after his death.

St. Sabas (439-532 CE), was one of the principal leaders of Palestinian monasticism, that had flourished in the sixth century in the desert of Jerusalem. As an abbot he was the first in Palestine to formulate a monastic rule in writing, and his activity as an ecclesiastical leader bore upon the life of the entire Christian community in the Holy land. He and his monks were active in the theological disputes that affected the fate of the Christian Church of Palestine, and shaped it as a stronghold of Orthodoxy. But his activity has transcended his place and time. His largest monastery - the Great Laura (Mar saba), functioned from the sixth to the ninth century as the intellectual centre of the See of Jerusalem. The most distinguished among its authors were Cyril of Scythopolis, Leontius of Byzantium, John Moschus and Sophronius, Antiochus Monachos, John of Damascus, Cosmas the Hymnographer, Leontius of Damascus and Stephen Mansur. Their treatises on dogma, and prayer, shaped Orthodox theology, liturgy and hymnography in Palestine and beyond. This literary activity in Greek was complemented by scribal activity of copying and translating of Greek manuscripts into Arabic and Georgian. There was also original composition in Arabic by Theodore Abu Qurrah and others. Monastic life in Mar Saba, that continued under Muslim rule with only short intermissions, preserved the Sabaite tradition, and contributed to its reputation, parallel to that of Jerusalem. Sabaite monks were renown as paragons of monasticism and dogma, who had inspired monastic and ecclesiastical reformers in later centuries throughout the Orthodox world. Its fame spread far and wide, from Rome and North Africa in the west, to Serbia, Russia and Georgia in the east, affecting Christian dogma and liturgy therein. The thirty-one studies included in this volume, each written by an expert in his field, present the various facets of the Sabaite heritage in the Orthodox Church, from the sixth century to the present.

Drawing on comparative literature, ritual and performance studies, and the history of asceticism, Derek Krueger explores how early Christian writers came to view writing as salvific, as worship through the production of art. Exploring the emergence of new and distinctly Christian ideas about authorship in late antiquity, Writing and Holiness probes saints' lives and hymns produced in the Greek East to reveal how the ascetic call to imitate Christ's humility rendered artistic and literary creativity problematic. In claiming authority and power, hagiographers appeared to violate the saintly practices that they sought to promote. Christian writers meditated within their texts on these tensions and ultimately developed a new set of answers to the question "What is an author?" Each of the texts examined here used writing as a technique for the representation of holiness. Some are narrative representations of saints that facilitate veneration; others are collections of accounts of miracles, composed to publicize a shrine. Rather than viewing an author's piety as a barrier to historical inquiry, Krueger argues that consideration of writing as a form of piety opens windows onto new modes of practice. He interprets Christian authors as participants in the religious system they described, as devotees, monastics, and faithful emulators of the saints, and he shows how their literary practice integrated authorship into other Christian practices, such as asceticism, devotion, pilgrimage, liturgy, and sacrifice. In considering the distinctly literary contributions to the formation of Christian piety in late antiquity, Writing and Holiness uncovers Christian literary theories with implications for both Eastern and Western medieval literatures.

The two-volume Encyclopedia of Monasticism describes the monastic traditions of both Christianity and Buddhism with more than 600 entries on important monastic figures of all periods and places, surveys of countries and localities, and topical essays covering a wide range of issues (e.g., art, behavior, economics, liturgy, politics, theology, and scholarship). Coverage encompasses not only geography and history worldwide but also the contemporary dilemmas of monastic life. Recent upheavals in certain countries are highlighted (Korea, Russia, Sri Lanka, etc.). Topical essays subtitled Christian Perspectives and Buddhist Perspectives explore in imaginative fashion comparisons and contrasts between Christian and Buddhist monasticism. Encyclopedia of Monasticism also includes more than 500 color and black and white illustrations covering all aspects of monastic life, art, and architecture.

From the first centuries of Islam to well into the Middle Ages, Jews and Christians produced hundreds of manuscripts containing portions of the Bible in Arabic. Until recently, however, these translations remained largely neglected by Biblical scholars and historians. In telling the story of the Bible in Arabic, this book casts light on a crucial transition in the cultural and religious life of Jews and Christians in Arabic-speaking lands. In pre-Islamic times, Jewish and Christian scriptures circulated orally in the Arabic-speaking milieu. After the rise of Islam--and the Qur'an's appearance as a scripture in its own right--Jews and Christians translated the Hebrew Bible and the Greek New Testament into Arabic for their own use and as a response to the Qur'an's retelling of Biblical narratives. From the ninth century onward, a steady stream of Jewish and Christian translations of the Hebrew Bible and New Testament crossed communal borders to influence the Islamic world. The Bible in Arabic offers a new frame of reference for the pivotal place of Arabic Bible translations in the religious and cultural interactions between Jews, Christians, and Muslims.

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.

The fact that certain cultures and religions produced a way of life which, for the sake of self-perfection, expected its adherents to withdraw from various obligations to the world and to enter into the organisational structure of a monastic community obviously represents a constant anthropological foundation. The spectrum of monastic life within these various cultures was extremely diverse in its manifestations. It was the result of a high degree of flexibility in the face of constantly changing ideas about piety, social needs and concepts of community and individuality. However, an interreligious study with the aim of a scholarly analysis of comparable key elements across different monastic cultures does not exist yet. The editors as well as the authors of this volume are particularly interested in how monastic life was realised communally in many ways according to fixed norms and rules, how it shaped the understanding of community and civilisation and therefore made a decisive contribution to the formation of our cultural identity.