Before these two events, Malchus was vulnerable to temptations, both material and sexual; afterwards, in chapter 7, his observation of a colony of ants brings home to him the true excellence of the monastic, cenobitic
life, and from that point onwards there is no moral conflict between 'erzahlendes Ich' and 'erlebendes Ich'.
The monastic life featuring seclusion in common, not individually, is designated cenobitic
, the Benedictine model.
Benedict, founder of cenobitic
monasticism in the western church, rejoins the other contemplative spirits, his "collegio" ("Cosi mi disse, e indi si raccolse/al suo collegio, e 'l collegio si strinse"; "Thus he spoke, and then returned himself /to his cloister, and the cloister gathered itself together" Par.
Early Frankish cenobitic
monks, on the other hand, always emphasised moments of foundation and exordia.
translation: word-for-word (if the translator is ignorant); sense-for-sense (if knowledgeable)--the translator is invisible ("humble").
One, Paisii Velichkovskii, eventually developed a contemplative ideal of monasticism that combined cenobitic
(communal) organization with a form of eldership that, inspired by hesychasm, entailed strict asceticism, constant internal prayer, and the formalized subordination of younger monks to experienced spiritual fathers.
Scheyern'slid into a period of devotional and economic depression in parallel with the larger currents in cenobitic
monasticism in Central Europe in the thirteenth and fourteenth centuries, suffering at the hands of a corrupt and inattentive papacy beset by schism and the Avignonese Captivity.
Hanna's frugality earlier in life assumes a complex religious dimension in prison, where she is described as having lived a cenobitic
existence, respected as a sage.
1998) The 'Trapeza' in Cenobitic
Monasteries: Architectural and Spiritual Context, Dumbarton Oaks Papers (52) 281-303.
Almost 20 years later he and his disciples adopted a cenobitic
(communal) rule, and the great monastery that developed became a center of pilgrimage and the spiritual heart of Russian Orthodoxy.
Clark sees the "culture of cenobitic
life" envisioned in the Benedictine Rule evolving dynamically, permitting "certain universal values" to coexist with those of "distinct cultural environments" shaped by "gender, economic conditions, or social status" (4, 5).
The tension between attempting to balance the emulation of angelic silence with quotidian necessities meant a parallel evolution of the rudimentary signs used in late antique cenobitic
communities towards a much more elaborate system of signs which was in full flower by the late eleventh century.