Research in Monasticism in Egypt (2016–2022): New perspectives from multi- and interdisciplinary fields
p. 37-76
Texte intégral
1Monasticism in Egypt remains a subject of great interest to researchers.1 The extensive list of approximately four hundred published works from 2016 to 2022 of compiled at the end of this report, shows that Egyptian monasticism is a well-established field in Coptic Studies. These works are varied just as monasticism itself was a highly diverse and complex phenomenon, which my predecessors already emphasized in their plenary reports over the last two decades.2 Therefore, decades of dedicated work, marked by an openness to diverse sources of information, analysis from various perspectives, and the establishment of connections with different fields of research, have reshaped initial paradigms. This has firmly established Egyptian monasticism as a phenomenon of considerable complexity, as we understand it today.
2Researchers are increasingly attuned to the intricate nature of this phenomenon, a complexity reflected in two fundamental aspects. First, it has become more common for researchers to draw from diverse sources, such as literature, papyrology, epigraphy, and archaeology. This approach offers a comprehensive understanding, enabling researchers to cross-reference information and avoid biased conclusions. Second, in recent years, multidisciplinary studies and projects have given rise to interdisciplinarity. Researchers specialized in numerous and diverse fields collaborate, analyzing information from different sources and perspectives. This collaboration shows an integration into contemporary trends and a holistic approach to research.
3It is essential to emphasize that the Digital Era has influenced the field of monasticism. Nowadays, we have access to online tools and resources such as repositories and databases that are regularly updated, and to an extensive array of published works, available through open access system or researchers’ public or private profiles. Likewise, the virtualization of numerous scientific activities allows researchers to spread their ongoing work. Studies on Egyptian monasticism have greatly benefited from this mode of virtual dissemination.3
4The overall development of digital resources has led to an evolution that allows the integration of advanced techniques into the methodology of research projects related to Egyptian monasticism. The Digital Humanities have prioritized the expansion of literary and documentary text corpora, including monastic texts, and have made texts accessible in their original language, in translation, or in both.4 Moreover, objects of material culture (written and unwritten), which are part of collections, can be available online.5 Moreover, the Digital Era has favored interdisciplinarity by introducing digital technology in fields such as monastic archaeology,6 which has contributed significantly to new methods of analysis and to the restoration and conservation of monastic architecture.7
5Despite the benefits of utilizing diverse sources and fostering interdisciplinary collaboration, these factors pose challenges to the comprehensive collection and categorization of all published works into distinct groups. Furthermore, they complicate the delineation of boundaries with other plenary reports (especially in fields such as literature, papyrology, or archaeology).
6The establishment of sections to classify published works has consistently been a concern expressed by those who have prepared plenary reports on Egyptian monasticism.8 Precisely for this reason, in the last report (2012–2016), D. Brakke listed a single bibliography accompanied by subjects and keywords.9 Perhaps, presenting the published works in this manner could be an alternative to M. Sheridan’s proposal in 2008, of “a database in such a way that items would be categorized according to multiple labels and searchable according to multiple simultaneous interest.”10 I agree that dividing or classifying many of the published works is a challenging task, and labeling works with one or more keywords proves beneficial for navigating the bibliographic list. I ultimately opted to organize them into content blocks, however. This approach allows the list to maintain its function as a research tool, providing a practical guide while also highlighting the topics of greatest interest to researchers and displaying the developments in monastic studies over the last seven years (2016–2022). I have categorized the works into the following five content blocks: General studies, Thematic studies (covering all daily life structure), Literary sources, Material culture sources, and Monastic settlements. Conducting an exhaustive examination of this extensive scientific production and listing all published works are challenging tasks. Therefore, I will provide a general synthesis by highlighting the main research lines, key topics, and the most notable publications.
General studies
7A broad perspective on Egyptian monasticism appears in reference works of various genres. The most general works include articles published in encyclopedias and handbooks. These publications summarize and condense key features of the origin and development of the monastic phenomenon, making them valuable tools for researchers but particularly for teachers and students. New articles about Egyptian monasticism in the online version of The Encyclopedia of Ancient History have enhanced the representation of Late Antique Egypt and Egyptian monasticism in that work.11 The Coptic Encyclopedia, now published as the Claremont Coptic Encyclopedia in open access, continues to be a reference work with new or updated articles about monasteries,12 giving even greater visibility to monasticism. In the last two decades, handbooks are another tool providing updated overviews and new perspectives on a topic. While a specific handbook on Egyptian monasticism is still awaited, some manuals have dedicated chapters about monasticm.13
8The interest in Egyptian monasticism as a religious and social movement is also reflected in more extensive works such as monographs. The most notable contribution is E. Wipszycka’s The Second Gift of the Nile. Monks and Monasteries in Late Antique Egypt.14 Its significance lies in various aspects. It compiles the author’s knowledge on the subject, acquired over a lengthy career, and is a reworked and expanded version of two previous monographs, respectively published in French and Polish.15 It is divided into two parts. In the first one, Wipszycka discusses written sources, particularly literary texts, which she continues to consider and use as key sources for understanding monasticism in Egypt. She also presents a useful discussion comparing literary texts vis-à-vis papyrological texts. The second part focuses on various aspects of monastic life, some of which were already discussed in her first volume published in 2009: monks as a social group, the size of communities, female asceticism, clergymen in monasticism, and the economy of monks and monasteries. The book concludes with an epilogue about monasteries under Arab rule, an important period that had an impact on monks and monasteries. Its most interesting aspect is the discussion of the poll tax: the author argues that the tax burden was not the main cause of decline of the monasteries in early Islamic Egypt. This book showcases the author’s thoughtful method, which emphasizes reference to a variety of written and material sources.
Thematic studies
9Many studies on Egyptian monasticism focus on specific themes. Therefore, this section compiles a significant number of works divided into various subsections. Given the extent and complexity of Egyptian monasticism, researchers’ interests encompass a multitude of topics and embrace both inter- and multidisciplinarity. I have categorized the publications into the following topics: economy and daily life; organization and rules; juridical studies; female asceticism and monasticism; children in monastic context; networks; education, literacy, scribes, and libraries; spirituality and piety; and theology and the Origenist controversy. The keywords labeling each group give us an idea of which subjects have been of most interest to researchers.
Collective works
10Before starting to outline the different thematic areas and their most relevant works, I note the appearance of two collective volumes edited by G. Gabra and H.N. Takla.16 They continue the series of volumes titled “Christianity and Monasticism,” which originated from conferences held since 2005 by the Saint Mark Foundation for Coptic History Studies and the Saint Shenouda the Archimandrite Coptic Society.17 These last two volumes bring together numerous works on a wide range of subjects, one focusing on Lower Egypt and the other on Alexandria and its environs.
Economy and daily life
11Economy and the daily life of monks and monasteries have long been a subject of interest. Therefore, a large number of works have been published on these topics. This thematic area is one in which scholars are most likely to use different kinds of evidence (literary, papyrological, epigraphical, and archaeological). The topics addressed in this line are diverse. Some works offer a more general analysis of the economy of monks and monastic communities,18 while others focus directly on specific issues. Recent years have seen significant interest in the study of food and food products, including the dietary habits of monks and the consumption and, manufacturing, and distribution of food.19
12J. Wegner’s Monastic communities in context. Monasteries, economy, and society in Late Antique Egypt,20 which originated from the author’s doctoral dissertation,21 explores the economic activity of monasteries. This study sheds light on the socio-economic relationships between monasteries and the secular world. Wegner analyzes three major archives: those of the Apions, Dioscoros of Aphrodito, and the Monastery of Apa Apollo in Bawit. From these she extrapolates and extends the conclusions to Egyptian monasticism in general.
13In the exploration of the daily life of monks and monasteries, another topic is clothing and textile production.22 For example, Clothes and Monasticism in Ancient Christian Egypt: A New Perspective on Religious Garments by I. Gilhus focuses on the clothing and dressing practices of Egyptian monks and ascetics. The book examines, primarily through literary sources, the significance and role of clothing in representing ascetic and monastic values, both for spiritual and worldly life.23 It opens new perspectives on ascetic or monastic clothing and garments as important dress codes and symbols.
Monastic organisation and rules
14The social organization of monks both inside and outside cenobotic monasteries has been a subject of ongoing interest for researchers. Studies have addresses such topics as the distribution of men and women in the model of the so-called “double monasteries,” taking a broader perspective that encompasses Eastern monasticism,24 and the organization of cenobitic monks’ attendance at the general assemblies convened by the heads of their congregation.25 Interest in the study of internal regulations of monasteries has not waned, but continues to be a subject of analysis and publications.26
Juridical studies
15Regulation system studies have focused primarily on the rules of monastic communities because literary sources provide relevant information on the subject, but juridical studies also represent a substantial body of publications. Scholars in ancient Mediterranean law are studying legal practices in the Egyptian monastic context. M. Wojtczak explores specific juridical notions, such as the legal representation of monasteries in the administrative sphere through the dikaion and diakonia, and she makes a fundamental contribution to the interpretation of legal practices.27
16Likewise, E. Garel’s Héritage et transmission dans le monachisme égyptien. Les testaments des supérieurs du topos de Saint-Phoibammôn à Thèbes presents an edition and study of the wills of the superiors of the monastery of Saint Phoibammon at Dayr al-Baḥarī.28 Its scope extends beyond a simple edition to a comprehensive analysis of various aspects of the monastic system. On the one hand, the philological component is intricately woven into the topic of monastic writing practices and communication, delving into paleography, language, and rhetoric in detail. On the other hand, the analysis of these wills enhances our knowledge of legal practices within the monastic context, especially regarding ownership and transmission of properties.
Female ascetism and monasticism
17Although the published works on female ascetism and monasticism are not very numerous, they include diverse subjects. Some have examined the actions and behavior of nuns necessary to achieve the virtues of an exemplary religious life.29 Others deal more concretely with the feminine community of the White Monastery.30 Remarkable is R. Krawiec’s examination of the women’s conflicts in the White Monastery under Besa, the successor of Shenoute, a period that has so far received little attention.31
18Despite an increase in the number of published studies on in the last two decades, the paucity of studies on female monasticism is striking and invites reflection. Although sources about female monasticism are scarcer than those for male monasticism, the presence of women in Egyptian monasticism has been demonstrated, and there is still work to be done with written and non-written evidence. As a researcher focusing on Egyptian female monasticism, I would like to urge scholars studying Egyptian monasticism to pay attention to the role of women, without having to connect directly to gender studies. The study of Egyptian monasticism cannot exclusively concentrate on male monasticism and male roles, as doing so would hinder our understanding of how monasticism truly developed.
Children in monastic context
19Scholars have paid attention to the study of families within monastic congregations, but they are now turning their attention to the role of children,32 for literary and documentary texts attest their presence in anchoritic and cenobitic contexts.
20In line with the emergence of research lines focusing on childhood in antiquity in general, several works on children or ascetic families in Egyptian monasticism have appeared. There was no in-depth study, however, until C. Schroeder’s Children and Family in Late Antique Egyptian Monasticism.33 By examining literary and documentary texts, as well as material culture, this book is the first comprehensive work on children in the Egyptian monastic context. It covers all the essential aspects of the role and place of children in a predominantly adult context, providing a comprehensive perspective through diverse and substantial sources. As such, the book serves as a gateway to this topic, paving the way for further exploration and providing evidence that monasticism was a phenomenon with an extensive social dimension.
Monastic networks
21The social dimension of Egyptian monasticism leads directly to a line of study known as “monastic networks,” a burgeoning topic that has gained solid ground in recent years. Studies are following two distinct paths: relationships between monks and laypeople, and relationships between monks and the clergy.
22The Theban region provides an excellent environment for studying the connections between monks and the lay population in the seventh and eighth centuries, thanks to the significant number of documents. Pioneering research on the relationships of the anchorite Frange, published in the previous decade, has laid a solid foundation for this subject. Newly published works are revealing the important role of networks between Theban anchorites and laypeople.
23R. Dekker’s Episcopal Networks and Authority in Late Antique Egypt. Bishops of the Theban Region at Work,34 reconstructs the broader social network of the Theban region in the early seventh century, focusing on two central figures: the well-known monk-bishops Abraham of Hermonthis and Pisenthios of Coptos. The study clarifies the complicated social system in which monks and monasteries played an important role. These social networks allow one to observe the differences between monastic practice and ascetic theory, providing insight into the social reality of monastic life. The book is illustrated with numerous diagrams depicting these extensive and dense ties, both in time and space, between monastic communities and other social groups.
24As for the relationships between monks and clerics, E. Wipszycka’s exhaustive book Monks and the Hierarchical Church in Egypt and the Levant during Late Antiquity35 provides a comprehensive overview of the eastern Mediterranean area. A final chapter by A. Izdebski on the Christian Persian world completes the analysis by offering a holistic understanding of the general functions and roles of the institutional relationships between the Church and monks in the East. This allows us to observe common attitudes and problems rather than isolated phenomena.
Education and literacy
25Another important group of studies discusses monastic education, literacy, scribes, and libraries. A large number of recently published works demonstrates the renewed interest among researchers of Coptic Egypt in the history of education, as well as monastic writing practices and libraries.
26Two collective volumes open a new perspective on monastic education, the study of which has long relied mainly on literary sources. Both emphasize the importance of revising traditional theses and using various types of sources to draw conclusions. Monastic Education in Late Antiquity: The Transformation of Classical “Paideia,” edited by L. Larsen and S. Rubenson,36 focuses primarily on Egypt and follows the current trend of revising traditional theses on ancient Christian education. It refutes three traditional ideas: the illiteracy of monks, the rejection of classical culture in monastic context, and the separation of secular and monastic education systems. Likewise, M. Choat and M.C. Giorda’s Writing and Communication in Early Egyptian Monasticism37 helps to refute traditional theories about literacy in the monastic context by analyzing the practice of writing in a set of case studies, including documentary sources.
Spirituality, piety and pilgrimage
27Spirituality is essential to monasticism, and a good number of works have been published on different aspects of monastic spirituality, such as prayer, pilgrimage, and piety. The most significant work is P. Dilley’s Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline.38 This book is grounded in cognitive studies, an interdisciplinary field that encompasses anthropology and sociology, key disciplines for understanding monasticism and its ways of life. Dilley explores literary, papyrological, and epigraphic sources to provide a comprehensive view of the subject. The examination covers all aspects of cognition, offering a profound and detailed reflection on a topic crucial to the construction of asceticism.
Literary sources
28Literary sources39 are always fundamental to the study of monasticism, a fact confirmed by the large number of published works. Certain texts are a recurring subject of study, such as the Apophthegmata Patrum, with approximately twenty recently published studies, including translations and studies focusing on specific features. J. Wortley’s An Introduction to the Desert Fathers40 focuses on the lives of desert monks and uses the Apophthegmata Patrum as a primary source to explore the origins and evolution of fourth-century Egyptian monasticism. It is complemented by C. Luckritz Marquis’s Death of the Desert: Monastic Memory and the Loss of Egypt’s Golden Age,41 which offers a new perspective on the anachoretic life, allowing for a more discerning examination of the sayings of the Desert Fathers.
29Pachomian and Shenoutean studies have continued to give a remarkable number of publications. This fact shows that both corpora, as well as their authors, continue to be fundamental for researchers. New studies have emerged concerning the Pachomian context and its literary production.42 Scholars have paid more attention to Shenoute and his federation for the last twenty years. These works are of different type: some concern sociological issues such as emotions, while others focus on theological matters or examine the Canons. The collective volume in honor of S. Emmel,43 the driving force behind the reconstruction of Shenoute’s literary legacy, cannot be overlooked: all the included works directly address Shenoute or his monumental literary corpus and it stands today as a significant contribution the field. Moreover, the edition and translation of Shenoute’s work remain important for scholars. Editions and translations by the research team of the digital project Coptic SCRIPTORIUM44 have been made available in an online platform, while many Coptic monastic texts, particularly works by Shenoute and his successor Besa,45 have been published in recent years.
Material culture sources
30Current research in material culture is making a great impact on the study of monasticism. Analysing both written and non-written evidence, L. Blanke’s An Archaeology of Egyptian Monasticism: Settlement, Economy and Daily Life at the White Monastery Federation provides a thorough reconstruction of the structure and dynamics of the White Monastery, covering a broad timespan, including the post-Shenoutean period, and exemplifying the benefits of combining written and non-written evidence.46
31Numerous archaeological reports and studies have been published. D. Brooks Hedstrom’s The Monastic Landscape of Late Antique Egypt: An Archaeological Reconstruction,47 through the concept of “landscape archaeology”, employs an interdisciplinary and innovative methodology that combines archaeological data with written evidence. D. Brooks Hedstrom introduces the concepts of ecohistory and geohistory, which are not yet well-established in monastic studies, to shape a new perception of the Egyptian monastic landscape. By focusing on a selection of monastic sites, it breaks with the classical theory that perceives the monastic landscape as the simple occupation and reoccupation of spaces.
32Archaeological projects at monastic sites have also published the results from their fieldwork. Notable studies include those on epigraphy in Kellia, Naqlūn, and Abydos,48 as well as pottery studies in Qubbat al-Hawā’ (Aswan) and the monastery of Abba Nefer at Manqabād (Asyut).49
33Finally, in the study of materiality, we should include the recent works analyzing inks used in Coptic literary and documentary papyri and parchments, many of which originate from monastic contexts.50 These works clearly demonstrate the importance of new disciplines and interdisciplinarity.51
Monastic settlements
34There is growing interest in studying the influence of geographical areas on socio-cultural aspects. A significant example of this is the project, An Archaeological Atlas of Coptic Literature, which has adopted a multi- and interdisciplinary approach to explore the geography of Coptic literature.52
35Studies on monastic sites are becoming increasingly numerous, and it seems more appropriate to consolidate them into a unified category, given their significant role in current research on Egyptian monasticism. Moreover, these studies are not the outcome of archaeological work alone; they also involve other disciplines, such as epigraphy or papyrology, sometimes in an interdisciplinary framework, along with various methodologies and analytical categories.
36Numerous monasteries from all regions, from the Delta to Aswan, have been studied. Archaeological surveys have been continuously carried out, which provide new data, leading in turn to new interpretations. An example is the Naqlūn Monastery, which the Polish mission is still exploring.53 Upper Egypt has remained a well-explored monastic area, witnessing the development of archaeological and epigraphical projects on monasteries. Two projets desserve to be singled out. First, the ongoing archaeological work at the Monastery of Saint Paul, or Dayr al-Bakhīt, has resulted in a substantial number of publications covering different aspects such as topography, architecture, numismatics, and textiles.54 Second, the project at Dayr Anbā Hadrā in Aswan had also produced publications focusing on archaeological and epigraphic data.55
37Papyri and ostraca continue to be fundamental sources for understanding the geographic location, internal organization, and activities of cenobitic monasteries, semi-anchoretic communities, and anchoretic cells, as well as for reconstructing their texts and archives. The monastery that has received the most attention remains the Monastery of Apollo at Bawit which continues to be a crucial focus of interest for numerous researchers due to the large number of papyri from this site.56 But, monasteries and anachoretic sites in the Theban region, which also produced numerous monastic archives, have garnered significant interest. The archive of the anchorite Frange continues to captivate researchers in the field of monasticism.57 New monastic archives have been explored and studied, with one notably the archive of the Monastery of Ezekiel at Hermonthis.58
The last seven years and the near future
38There is no doubt that monasticism in Egypt continues to be a relevant field in Coptic Studies, maintaining the interest of researchers and being explored by new generations as well. The analysis carried out of projects and published works reveals various aspects of researchers’ interests, which are defining future lines of work, methodologies, and techniques.
39On the one hand, the interest in this field has expanded to specialists of very diverse disciplines, making monasticism a multi- and interdisciplinary field. A combined use of sources of different types has established a complex methodology aimed at obtaining the maximum amount of information and benefiting the progress of the field.
40On the other hand, one sees new perspectives are emerging in the revision of traditional theses and the expansion of chronological and geographical boundaries. There is an increased focus on the early Islamic period and a growing number of comparative studies involving other regions in the Mediterranean. Moreover, new research avenues are opening up, primarily centered on sociological studies, which include examinations of dynamics within and outside ascetic and monastic contexts.
41All these developments further underscore the importance of Egyptian monasticism as a phenomenon of crucial significance, offering promising perspectives for advancement in line with emerging scholarly trends.
Bibliographie
References marked with an asterisk in the following bibliography are listed in full in the general bibliography.
General studies
Dictionaries
S. Olderr, Dictionary of World Monasticism, North Carolina, 2020.
Encyclopediae
*L. Agaiby, “Antony of Egypt: Arabic Life of Serapion of Thmuis,” Claremont Coptic Encyclopedia, https://ccdl.claremont.edu/digital/collection/cce/id/2173/rec/1, 7 August 2021.
*L. Blanke, “Monasteries, Late Antique,” in R.S. Bagnall et al. (ed.), The Encyclopedia of Ancient History, 2018.
*J. Ciglenečki, “Wadi Naqqat, The Laura of,” Claremont Coptic Encyclopedia, https://ccdl.claremont.edu/digital/collection/cce/id/2144/rec/1, 9 May 2017.
* J. Ciglenečki, “Dayr Abu Daraj: Update,” Claremont Coptic Encyclopedia, https://ccdl.claremont.edu/digital/collection/cce/id/2158/rec/2, 28 January 2018.
*S.J. Davis, “Kellia and Scetis, Monastic Archaeology at,” in R.S. Bagnall et al. (ed.), The Encyclopedia of Ancient History, 2020a.
P. Grossmann, “Dayr Amba Antuniyus (update with images and floorplan),” Claremont Coptic Encyclopedia, https://ccdl.claremont.edu/digital/collection/cce/id/617/rec/146, 1 March 2017.
*K.C. Innemée, “Dayr Al-Suryan: New Discoveries,” Claremont Coptic Encyclopedia, https://ccdl.claremont.edu/digital/collection/cce/id/2137/rec/2, 29 January 2016.
*L.S. Krastel, “Dayr Anba Hadra, Funerary Stelae of,” Claremont Coptic Encyclopedia, https://ccdl.claremont.edu/digital/collection/cce/id/2177/rec/1, 31 December 2021.
*R. Krawiec, “Shenoute,” in R.S. Bagnall et al. (ed.), The Encyclopedia of Ancient History, 2018.
*Y.N. Youssef, “Dayr Al-Muharraq, Liturgy of,” Claremont Coptic Encyclopedia, https://ccdl.claremont.edu/digital/collection/cce/id/2136/rec/1, 29 January 2016.
Handbooks
J. Binns, The T&T Clark History of Monasticism: The Eastern Tradition, New York, 2020.
M. Choat, “Egypt’s Role in the Rise of Christianity, Monasticism, and Regional Schisms,” in K. Vandorpe (ed.), A Companion to Greco-Roman and Late Antique Egypt, New Jersey, 2019, p. 449–471.
*B. Bitton-Ashkelony, “The Literature of Early Eastern Monasticism,” in B.M. Kaczynski & T. Sullivan (ed.), The Oxford Handbook of Christian Monasticism, 2020.
*D. Brakke, “Holy Men and Women of the Desert,” in B.M. Kaczynski & T. Sullivan (ed.), The Oxford Handbook of Christian Monasticism, 2020a, p. 35–50.
D.L. Brooks Hedstrom, “The Archaeology of Early Monastic Communities,” in D.K. Pettegrew et al. (ed.), The Oxford Handbook of Early Christian Archaeology, 2019a, p. 147–165.
D.L. Brooks Hedstrom, “Archaeology of Early Christianity in Egypt,” in D.K. Pettegrew et al. (ed.), The Oxford Handbook of Early Christian Archaeology, 2019b, p. 665–684.
*D.L. Brooks Hedstrom, “Monastic Settlements as Monastic Domestic Households,” in B.M. Kaczynski & T. Sullivan (ed.), The Oxford Handbook of Christian Monasticism, 2020a, p. 185–205.
*S.J. Davis, “Archaeological Evidence for the Study of Early Monasticism,” in B.M. Kaczynski & T. Sullivan (ed.), The Oxford Handbook of Christian Monasticism, 2020b, p. 101–120.
M. Edwards, “Monastic Lives,” in K. De Temmerman (ed.), The Oxford Handbook of Ancient Biography, Oxford, 2020.
Monographs
P.J. Frandsen, De kristne ægyptere: munkevæsenet og den tidlige koptiske kristendoms historie, Copenhagen, 2021.
C. Luckritz Marquis, Death of the Desert: Monastic Memory and the Loss of Egypt’s Golden Age, Philadelphia, 2022.
*E. Wipszycka, The Second Gift of the Nile, 2018.
J. Wortley, An Introduction to the Desert Fathers, Cambridge, 2019.
General subjets
*D. Brakke, “Heterodoxy and Monasticism around the Mediterranean Sea,” in A.I. Beach & I. Cochelin (ed.), The Cambridge History of Medieval Monasticism, 2020b, vol. 1, p. 128–143.
A. Delattre, “Il monachesimo in Egitto,” in S. Russo (ed.), Santa Caterina d’Egitto: l’Egitto di Santa Caterina, Firenze, 2017, p. 23–28.
*A. Diem & C. Rapp, “The Monastic Laboratory: Perspectives of Research in Late Antique and Early Medieval Monasticism,” in A.I. Beach & I. Cochelin (ed.), The Cambridge History of Medieval Monasticism, 2020, vol. 1, p. 19–39.
*D. Frankfurter, Christianizing Egypt, 2018.
*A.-M. Helvétius, with the collaboration of M. Kaplan, A. Boud’hors, M. Debié & B. Lesieur, “Re-Reading Monastic Traditions: Monks and Nuns, East and West, from the Origins to c. 750,” in A.I. Beach & I. Cochelin (ed.), The Cambridge History of Medieval Monasticism, 2020, vol. 1, p. 40–72.
R.M. Shoucri, “The Egyptian Roots of Egyptian Monasticism and Its Impact on Christian Monasticism,” JCSCS 9 (2017), p. 77–108.
Thematic studies
Collective works
*D. Brakke et al. (ed.), From Gnostics to Monastics, 2017.
*G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017.
*G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020.
Economy and daily life
L. Berkes & N. Gonis, “Monastic Wine Distributions in the Eighth Century: Papyri from the Catholic University of America,” JCoptS 22 (2020), p. 1–27.
L. Blanke, “Life on the Desert’s Edge: The Water Supply of a Late Antique Monastery in Egypt,” in J. Kuhlmann Madsen, N.O. Andersen & I. Thuesen (ed.), Water of Life, Copenhagen, 2016, p. 130–143.
L. Blanke, “Pricing Salvation: Visitation, Donation and the Monastic Economies in Late Antique and Early Islamic Egypt,” in A. Collar & T.M. Kristensen (ed.), Pilgrimage and Economy in the Ancient Mediterranean, Leiden, 2020, p. 228–253.
K. Blouin, “God is in the Marshes: Late-Antique Asceticism and the Northeastern Nile Delta,” JCSCS 11 (2019), p. 45–64.
*A. Boud’hors, “Moines, moniales et tissage en Égypte : à propos d’une lettre du moine Frangé,” in A. Binggeli et al. (ed.), Manuscripta Graeca et Orientalia, 2016, p. 119–128.
D.L. Brooks Hedstrom, “Monks Baking Bread and Salting Fish: An Archaeology of Early Monastic Ascetic Taste,” in S. Ashbook Harvey & M. Mullett (ed.), Knowing Bodies, Passionate Souls: Sense Perceptions in Byzantium, Washington, 2017a, p. 183–206.
P. Brown, “Wealth, Work and the Holy Poor: Early Christian Monasticism between Syria and Egypt,” Irish Theological Quarterly 81 (2016), p. 233–245.
H.S. El Din Somida Awad, “Some Aspects of Monastic Diets from Thebes. A Comparative Study of the Consumption of Fish and Meat,” Scrinium 16 (2020), p. 48–57.
*M.-A. El Dorry, “Foodways und landwirtschaftliche Tätigkeiten in einer ägyptischen Klosteranlage,” in A.I. Blöbaum et al (ed.), Pérégrinations avec Erhart Graefe, 2018, p. 133–140.
*D. Dzierzbicka, “Wine Consumption and Usage in Egypt’s Monastic Communities (6th–8th century),” in A. Łajtar et al. (ed.), Aegyptus et Nubia christiana, 2016, p. 99–111.
I. Eichner, “Death and Burial in the Monastery of St. Paulos at Western Thebes, Upper Egypt,” in C. Eger & M. Mackensen (ed.), Death and Burial in Near East from Roman to Islamic Times. Research in Syria, Lebanon, Jordan and Egypt, Wiesbaden, 2018, p. 227–241.
M.A. Eissa, “Self-Donation or Retirement to the Monastery (?): O.NMEC 117,” BIFAO 115 (2016), p. 145–152.
A. Engsheden & A. Winkler, “Three Coptic Letters in the Museum Gustavianum,” JJP 47 (2017), p. 101–115.
J.-L. Fournet, “Trois nouveaux reçus d’annone civile transportée par le monastère de la Métanoia (Égypte, vie siècle),” JJP 50 (2020), p. 109–147.
*E. Garel, “The Ostraca of Victor the Priest Found in the Hermitage MMA 1152,” in T. Derda et al. (ed.), Proceedings of the 27th International Congress of Papyrology, 2016, p. 1041–1054.
I.S. Gilhus, Clothes and Monasticism in Ancient Christian Egypt: A New Perspective on Religious Garments (Routledge Studies in Religion 20), London, 2021.
M.C. Giorda, “Diakonia et économes au service de l’économie monastique en Égypte (ive-viiie siècles),” Augustinianum 58 (2018), p. 205–229.
B. Hansen, “Bread in the Desert: The Politics and Practicalities of Food in Early Egyptian Monasticism,” Church History 90 (2021), p. 286–303.
A. López, “Life on Schedule: Monks and the Agricultural Cycle in Late Antique Egypt,” in J. Kreiner & H. Reimitz (ed.), Motions of Late Antiquity: Essays on Religion, Politics, and Society in Honour of Peter Brown, Turnhout, 2016, p. 187–208.
*M. Mossakowska-Gaubert, “Les moines égyptiens et leur nourriture terrestre (ive-viiie siècle),” in O. Delouis & M. Mossakowska-Gaubert (ed.), La vie quotidienne des moines en Orient et en Occident, 2019, p. 145–184.
M. Mossakowska-Gaubert, “Official Garb of Egyptian Monks and Nuns (4th–8th century AD): Appearance, Production and Role as a Social Marker,” OCP 87 (2021), p. 71–128.
*M. Müller, “Andreas, Son of Petros, and the Monastery of Dayr al-Rūmī: An Usurious Monk? or a Monastic Record Vault?,” in S.R. Huebner et al., Berlin, 2020, p. 223–235.
F. Pritchard, “Textiles from Wadi Sarga: A 6th to 8th-century Monastic Site in Middle Egypt Excavated in 1913/1914,” in A. De Moor et al. (ed.), Excavating, Analysing, Reconstructing, 2017, p. 60–71.
T.S. Richter, “Medical Care on the Theban Westbank in Late Antiquity,” JCoptS 20 (2018), p. 151–163.
G. Schenke, “The Healing Shrines of St. Phoibammon: Evidence of Cult Activity in Coptic Legal Documents,” ZAC 20 (2016), p. 496–523.
A. Soldati, “Inventario bilingue dei beni di un monastero (PL III/1005),” AnalPap 33 (2021), p. 67-80.
*M. Underwood, “Domestic Occupation in Theban Tomb 95 in the First Millennium AD,” in C. Di Biase-Dyson & L. Donovan (ed.), The Cultural Manifestation, 2017, p. 225–240.
N. Vanthieghem, “Violences et extorsions contre des moines dans la région d’Assiout. Réédition de P. Ryl. Arab. II 11,” JCoptS 18 (2016), p. 185–196.
N. Vanthieghem & L.E. Weitz, “Monks, Monasteries, and Muslim Scribes: Three Parchment House Sales from the 4th/10th-Century Fayyūm,” Arabica 67 (2020), p. 461–501.
J. Wegner, Monastic Communities in Context. Monasteries, Economy and Society in Late Antique Egypt, Leuven, 2021a.
*E. Wipszycka, “L’economia monastica dei primi tempi (secoli IV-VII) nell’Oriente cristiano,” in Monachesimi d’Oriente e d’Occidente nell’Alto Medioevo, 2017, p. 55–82.
*E. Wipszycka, “Les ressources économiques des communautés monastiques en Égypte aux ive-viiie siècles,” in O. Delouis & M. Mossakowska-Gaubert (ed.), La vie quotidienne des moines en Orient et en Occident, 2019, p. 347–358.
Monastic organization and rules
*A. Boud’hors, “À la recherche des normes monastiques en Égypte. L’apport des sources coptes documentaires,” in O. Delouis & M. Mossakowska-Gaubert (ed.), La vie quotidienne des moines en Orient et en Occident, 2019, p. 415–432.
I. Cozma, “Le famiglie monastiche ‘doppie’ nel monachesimo tardoantico e bizantino,” Quaderni di storia religiosa medievale 23 (2020), p. 43–66.
I. Cozma & M.C. Giorda, “Uomini e donne nei monasteri: la genesi tardo-antica di un equivoco,” Rivista di storia dell cristianesimo 915 (2018), p. 25–56.
C. Davis & C. Raab, “Monasticism and Priesthood in the Egyptian Desert,” The American Benedictine Review 72 (2021), p. 121–142.
M.C. Giorda, “Un système de règles de conduite dans le monachisme chrétien égyptien (ve-viie siècles),” in F. Chiabotti, E. Feuillebois-Pierunek, C. Mayeur-Jaouen & L. Patrizi, Ethics and Spirituality in Islam: Sufi Adab (Islamic Literatures: Texts and Studies 1), Leiden, 2017b, p. 276–297.
*J.E. Goehring, “Palamon, Pachomius, and the Rule of the Angel: The Development of ‘rules’ in Early Upper Egyptian Monasticism,” A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 309–320.
*M. Mossakowska-Gaubert, “Les assemblées de moines dans les congrégations monastiques en Égypte (ive-vie siècle),” in O. Delouis et al. (ed.), Les mobilités monastiques, 2019, p. 17–41.
*C. Rapp, “The Social Organization of Early Monasticism in the East: Challenging Old Paradigms,” in Monachesimi d’Oriente e d’Occidente nell’Alto Medioevo, 2017, p. 33–54.
Juridical studies
*E. Garel, Héritage et transmission, 2020.
*E. Garel & M. Nowak, “Monastic Wills: The Communication of Late Roman Legal Tradition?,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017, p. 108–128.
*M.C. Giorda, “Writing Monastic Testaments: A Communication from Generation to Generation,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017a, p. 130–150.
A. Hasse-Ungeheuer, Das Mönchtum in der Religionspolitik Kaiser Justinians I.: Die Engel des Himmels und der Stellvertreter Gottes auf Erden (Millenium-Studien 59), Berlin, 2016.
D. Neary, “The Image of Justinianic Orthopraxy in Eastern Monastic Literature,” JECS 25 (2017), p. 119–147.
M. Wojtczak, “Between Heaven and Earth: Family Ownership Versus Rights of Monastic Communities. The Theodosian Code and Late Antique Legal Practice,” U Schyłku Starożytności. Studia Źródłoznawcze/Late Antiquity. Studies in Source Criticism 17/18 (2018/2019), p. 118–168.
M. Wojtczak, “‘Legal Representation’ of Monastic Communities in Late Antique Papyri,” JJP 49 (2019), p. 347–399.
M. Wojtczak, “How to Become a Monastic Superior? Legal and mundane sine qua nons,” JJP 51 (2021), p. 119–167.
K.-T. Zauzich, “Koinobitische Regeln in Narmuthis?,” Enchoria 34 (2016), p. 137–142.
Female asceticism and monasticism
*M.J. Albarrán Martínez, “La prière, occupation quotidienne des moniales d’Égypte,” in A. Binggeli et al. (ed.), Manuscripta Graeca et Orientalia, 2016, p. 1–16.
M.J. Albarrán Martínez, “Carta de Shenoute a una monja insidiosa (Canon 6): la calumnia en una comunidad monástica femenina,” Cuadernos monásticos 217 (2021), p. 243–256.
L.H. Cohick & A. Brown Hughes (ed.), Christian Women in the Patristic World. Their Influence, Authority, and Legacy in the Second through Fifth Centuries, Grand Rapids, 2017.
*M.C. Giorda, “Egyptian Nuns in Late Antiquity as Exemplars,” in A.I. Beach & I. Cochelin (ed.), The Cambridge History of Medieval Monasticism, 2020a, vol. 1, p. 97–111.
*R. Krawiec, “Besa and the Women of the White Monastery: The Sequel,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 321–345.
*F. Krueger, “A Nun’s Letter [P.Heid. Inv. Kopt. 51],” in A. Boud’hors et al. (ed.), Coptica Palatina, 2018, p. 86–89.
C.T. Schroeder, “Girls and Girlhood in Sources from the White Monastery: A Preliminary Study,” Coptica 19 (2021a), p. 33–48.
Children in monastic context
M.C. Giorda, “Children in Monastic Families in Egypt at the End of Antiquity,” in C. Laes & V. Vuolanto (ed.), Children and Everyday Life in the Roman and Late Antique World, Oxford, 2017c, p. 232–246.
M.C. Giorda, “Disciplining the Slaves of God. Monastic Children in Egypt at the End of Antiquity,” in K. Cooper & J. Wood (ed.), Social Control in Late Antiquity. The Violence of Small Worlds, Cambridge, 2020b, p. 151–170.
B. Hinson, “Send Them to Me by This Little One: Child Letter-Carriers in Coptic Texts from Late Antique and Early Islamic Egypt,” Journal of Near Eastern Studies 80 (2021), p. 275–289.
C.T. Schroeder, Children and Family in Late Antique Egyptian Monasticism, Cambridge, 2021b.
Monastic networks
*M.J. Albarrán Martínez, “La charité chez les anachorètes de la région thébaine (viie-viiie siècle),” in A. Boud’hors & C. Louis (ed.), Études coptes XV, 2018, p. 227–244.
M.J. Albarrán Martínez, “The Christian Community around the Monasteries of Egypt: Relations and Connections in the Theban Region in the Seventh and Eighth Centuries,” in A. Echevarria & D. Weltecke (ed.), Religious Plurality and Interreligious Contacts in the Middle Ages (Wolfenbütteler Forschungen 161), Wolfenbüttel, 2020, p. 45–63.
A. Boud’hors, “Moines et laïcs dans la nécropole thébaine (viie-viiie siècles) : frontières et interactions entre deux modes de vie,” in A. Dorn & S. Polis (ed.), Outside the Box: Selected Papers from the Conference “Deir el-Medina and the Theban Necropolis in Contact.” Liège, 27–29 October 2014, Liège, 2018, p. 71–82.
*D. Brakke, “The Relationship between the Monks of Northern Egypt and the Patriarchs of the Egyptian Church,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 11–20.
R. Dekker, “Bishop Abraham of Hermonthis: New Observations on His Historical Context, Chronology and Social Networks,” JCoptS 18 (2016), p. 19–43.
R. Dekker, Episcopal Networks and Authority in Late Antique Egypt. Bishops of the Theban Region at Work (Orientalia Lovaniensia analecta 264), Leuven, 2018.
*Bishop Epiphanius, “The Patriarchs of Alexandria and the Monastery of St. Macarius: An Overview,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020, p. 33–40.
*I. Hazawi, “The Relationship between the Cyrenaican and Egyptian Monks during the Fourth and Fifth Centuries,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020, p. 71–76.
F. Krueger, “Revisiting the First Monastery of Apa Phoibammon: A Prosopography and Relative Chronology of Its Connections to the Monastery of Apa Ezekiel within the Monastic Network of Hermonthis during the 6th century,” APf 66 (2020a), p. 150–191.
*Bishop Martyros, “The Monastic Relations between the Region of the Red Sea and the Region of Wadi Al-Natrun,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020, p. 89–100.
E. Wipszycka, Monks and the Hierarchical Church in Egypt and the Levant during Late Antiquity (JJP Supplement 40), Leuven, 2021.
Education and literacy
*R.S. Bagnall, “The Educational and Cultural Background of Egyptian Monks,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 75–100.
*M. al-Baramousy, “Libraries of the Coptic Monasteries: History, Contents, and Reconstruction,” in S. Moawad (ed.), Coptic Literature, 2022, p. 309–322.
*A. Boud’hors, “Copyist and Scribe: Two Professions for a Single Man? Palaeographical and Linguistic Observations on Some Practices of the Theban Region According to Coptic Texts from the Seventh and Eighth Centuries,” in J. Cromwell & E. Grossman (ed.), Scribal Repertoires, 2018, p. 274–295.
*A. Boud’hors & E. Garel, “Que reste-t-il de la bibliothèque du monastère de Saint-Phoibammon à Deir el-Bahari?,” in A. Łajtar et al. (ed.), Aegyptus et Nubia christiana, 2016, p. 47–60.
*M. Choat, “Monastic Letters on Papyrus from Late Antique Egypt,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017, p. 17–72.
*M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017a.
* M. Choat & M.C. Giorda, “Communicating Monasticism: Reading and Writing Monastic Texts in Late Antique Egypt,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017b, p. 5–16.
*A. Delattre, “Une inscription de Saqqara, un manuel scolaire et quelques conseils moraux,” in F. Feder et al. (ed.), Sortieren - edieren - kreieren, 2022, p. 201–212.
*P. Fioretti, “Scrivere e leggere nel monachesimo antico: dalle comunità del deserto ai primitivi cenobi occidentali,” in Monachesimi d’Oriente e d’Occidente nell’Alto Medioevo, 2017, p. 1159–1218.
*L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018.
*H. Lundhaug & L. Jenott, “Production, Distribution and Ownership of Books in the Monasteries of Upper Egypt: The Evidence of the Nag Hammadi Colophons,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 306–325.
M. Malevez, “The Coptic Monks Training in Late Antiquity and Its Relation to the Classical Greco-roman Education of the Elites of the Time,” Göttinger Miszellen. Beiträge zur ägyptologischen Diskussion 253 (2017), p. 97–110.
*A. Maravela, “Homer and Menandri Sententiae in Upper Egyptian Monastic Settings,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 125–149.
É. Mazy, “Livres chrétiens et bibliothèques en Égypte pendant l’Antiquité tardive. Le témoignage des papyrus et ostraca documentaires,” JCoptS 20 (2019), p. 115–162.
M. Munkholt Christensen & P. Gemeinhardt, “Holy Women and Men as Teachers in Late Antique Christianity,” ZAC 23 (2019), p. 288–328.
T. Orlandi, “The Monasteries of Shenoute and Macarius: A Comparison Between Two Libraries,” Adamantius 24 (2018) p. 58–65.
*S. Rubenson, “Early Monasticism and the Concept of a ‘School’,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 13–32.
H. Rydell Johnsén, “Physicians, Teachers and Friends. Lower Egyptian Desert Elders and Late Antique Directors of Souls,” in P. Gemeinhardt, O. Lorgeoux & M. Munkholt Christensen (ed.), Teachers in Late Antique Christianity (Studies in Education and Religion in Ancient and Pre-Modern History in the Mediterranean and Its Environs 3), Tübingen, 2018, p. 184–205.
*M. Sheridan, “Classical Education in Sixth-Century Coptic Monasticism: The Example of Rufus of Shotep,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 195–216.
*B. Stefaniw, “The School of Didymus the Blind in Light of the Tura Find,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 153–181.
*F. Valerio, “Scribes and Scripts in the Library of the Monastery of the Archangel Michael at Phantoou: Two Case Studies,” in P. Buzi (ed.), Coptic Literature in Context, 2020, p. 63–76.
*F. Vecoli, “Writing and Monastic Doctrine,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017, p. 166–186.
*I. Zych, “A Monastic Library at Nekloni?,” in A. Łajtar et al. (ed.), Aegyptus et Nubia christiana, 2016, p. 307–312.
Spirituality, piety and pilgrimage
*Anthony Saint Shenouda, “The Arrow Prayer as a Weapon of Warfare,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020, p. 13–22.
L. Blanke, “The Allure of the Saint: Late Antique Pilgrimage to the Monastery of St Shenoute,” in T.M. Kristensen & W. Friese (ed.), Excavating Pilgrimage. Archaeological Approaches to Sacred Travel and Movement in the Ancient World (Routledge Studies in Pilgrimage), 2017, p. 203–223.
R. Boutros, “Xenodochia in the Pilgrimage Sites and Egyptian Monasteries from the Sixth to the Ninth Centuries. Survey of Literary and Archaeological Sources,” JCSCS 11 (2019), p. 99–113.
D.F. Bumazhnov, “Revolution of the Solitaries, Arsenius the Great, and Socrates. An Early Theological Justification of the Radical Monastic Detachment from Society,” Philologia classica 15 (2020), p. 72–87.
A. Delattre, “Des citations des Psaumes dans les inscriptions des monastères de Saqqarah et Baouît,” CdÉ 94 (2019), p. 181.
P. Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, Cambridge, 2017a.
*J.E. Goehring, “The Material Encoding of Early Christian Division: Nag Hammadi Codex VII and the Ascetic Milieu in Upper Egypt,” in H. Lundhaug & L. Jenott, The Nag Hammadi Codices, 2018, p. 53–80.
A. Harrak, “The Monastery of the Syrians as a Pilgrimage Destination,” JCSCS 11 (2019), p. 81–98.
*K.C. Innemée, “The Paradox of Monasticism: The Transformation of Ascetic Ideals from the Seventh Century,” in N. van Doorn-Harder (ed.), Copts in Context, 2017, p. 194–204.
B.A Jurgens, “Venereae Daemoniorum: Erotic Demons, Egyptian Monasticism and the Testament of Solomon,” in C.A. Evans, B. LePort & P.T. Sloan (ed.), Visions and Violence in the Pseudepigrapha (Studies in Scripture in Early Judaism and Christianity 22), London, 2022, p. 29–50.
*Y. Koenig, “Place et rôle de l’Écriture dans la prière individuelle des moines d’Égypte (ive-ve siècle),” in O. Delouis & M. Mossakowska-Gaubert (ed.), La vie quotidienne des moines en Orient et en Occident, 2019, p. 239–252.
F. Krueger, “The Monastery of Apa Posidonios at Hermonthis and an Alleged Local Cult of ‘Poseidon’ with Notes on ‘Kothos’ and the Supposed Fish-cult at Latopolis,” APf 67 (2021), p. 110–137.
F. Krueger, “‘The Angel of the Topos Shall Bless You’: Preliminary Report on the Cult of the Altar-Angels in Late Antique Egypt,” ZAC 26 (2022), p. 284–304.
D. Lemeni, “Holiness and Divine Radiance in the Early Egyptian Monasticism,” Studia monastic 59 (2017), p. 269–287.
D. Lemeni, “‘You Can Become All Flame:’ Deification in Early Egyptian Monasticism,” in J. Arblaster & R. Faesen (ed.), Mystical Doctrines of Deification: Case Studies in the Christian Tradition (Contemporary Theological Explorations in Mysticism), Oxford, 2019, p. 16–34.
M. Malevez, “Le travail manuel, un exercice profondément spirituel,” in 10e Congrès de l’Association des cercles francophones d’histoire et d’archéologie de Belgique. LVIe congrès de la Fédération des cercles d’archéologie et d’histoire de Belgique. Arlon, août 2016, Arlon, 2018, p. 724–730.
M. Malevez, “Le jeûne chez l’ancien : les privations volontaires de nourriture chez les moines coptes de l’Antiquité tardive,” Vigiliae christianae 75 (2021), p. 375–388.
D. Oltean & Y.N. Yūsuf, “Ascèse et liturgie dans l’Orient chrétien. Coutumes monastiques à l’enfermement d’un reclus,” ZAC 24 (2020), p. 585–605.
*T.A. Sala, “Eyes Wide Shut: Surveillance and Its Economy of Ignorance in Late Antique Egyptian Monasticism,” in O. Delouis & M. Mossakowska-Gaubert (ed.), La vie quotidienne des moines en Orient et en Occident, 2019, p.283–300.
*C.T. Schroeder, “The Perfect Monk: Ideals of Masculinity in the Monastery of Shenoute,” in N. van Doorn-Harder (ed.), Copts in Context, 2017, p. 181–193.
A.A. Voytenko, “The Cult of the Monk Paphnutius in Late Ancient Egypt,” Vestnik Drevnei Iistorii 82 (2022), p. 658–671.
*E. Wipszycka, “Biblical Recitations and Their Function in the Piety of Monastic Egypt,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017, p. 213–219.
Theology and the Origenist controversy
C.H. Bull, “The Coptic Translation of Epiphanius of Salamis’s Ancoratus and the Origenist Controversy in Upper Egypt,” ZAC 26 (2022), p. 230–263.
*J.F. Dechow, “The Nag Hammadi Milieu: An Assessment in the Light of the Origenist Controversies,” in H. Lundhaug & L. Jenott, The Nag Hammadi Codices, 2018, p. 11–51.
P. Piwowarczyk, Monastic Microtheologies. Religious Expressions and Imagery in the Monastic Letters from Western Thebes (JJP. Supplements 42), Leuven, 2022.
S. Rubenson, “Why Did the Origenist Controversy Begin? Re-thinking the Standard Narratives,” Modern theology 38 (2022), p. 318–337.
C. Stang, “Origen’s Theology of Fire and the Early Monks of Egypt,” Modern Theology 38 (2022), p. 338–362.
Literary sources
General and miscellaneous
M. Addessi, “Reconstructing the Cultures Landscape of Christian Western Thebes. Contextualization of Literary Texts,” Multiple Religious Identities in Late Antique Egypt (2nd-7th Centuries) = SMSR 86.1, 2020, p. 154–172.
*P. Argárate, “Egyptian Monasticism in Sourthern France: Monastic Diversity in the Eyes of Cassian,” in T.M. Muhammad & C. Römer (ed.), Thought, Culture, and Historiography, 2020, p. 23–52.
* P. Argárate, “Monastic Egypt by the End of the Fourth Century: An Introduction to the Historia Lausiaca,” in T.M. Muhammad & C. Römer (ed.), Thought, Culture, and Historiography, 2020, p. 53–64.
*D. Atanassova, “Coptic Monastic Canons,” in S. Moawad (ed.), Coptic Literature, 2022, p. 75–90.
*D. Brakke, “Athanasius in Alexandria,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020c, p. 23–32.
C.H. Bull, “The Coptic Translation of Epiphanius of Salamis’s Ancoratus and the Origenist Controversy in Upper Egypt,” ZAC 26 (2022), p. 230–263.
P. Buzi, “The Unusual Story of a Wandering Book and Its Physical Metamorphosis,” in J.B. Quenzer (ed.), Exploring Written Artefacts: Objects, Methods, and Concepts, vol. 2 (Studies in Manuscript Cultures 25), Berlin, 2021, p. 1063–1075.
D. Costache, “John Moschus on Asceticism and the Environment,” Colloquium 48 (2016), p. 21–34.
J. Cromwell, “Einsiedeleien und Klöster,” in R. El Sayed, K.C. Lakomy, E. Ehler, C. Fluck, A. Herzberg-Beiersdorf & O. Zorn (ed.), Achmīm: Ägyptens vergessene Stadt. Begleitband zur Sonderausstellung der Staatlichen Museen zu Berlin in der James-Simon-Galerie, Petersberg, 2020, p. 84–89.
*S.J. Davis & B. al-Suryānī (ed.), Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān. Volume 1, 2020.
* S.J. Davis & B. al-Suryānī (ed.), Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān. Volume 2, 2021.
*H. Lundhaug, “The Fluid Transmission of Apocrypha in Egyptian Monasteries,” in P. Buzi (ed.), Coptic Literature in Context, 2020, p. 213–227.
H. Lundhaug, “The Nag Hammadi Codices in the Complex World of 4th- and 5th-Cent. Egypt,” in L. Arcari, Beyond Conflicts: Cultural and Religious Cohabitations in Alexandria and Egypt between the 1st and the 6th Century CE, Tübingen, 2017, p. 339–358.
*H. Lundhaug & L. Jenott, The Nag Hammadi Codices, 2018.
P. Piwowarczyk & E. Wipszycka, “A Monastic Origin of the Nag Hammadi Codices?,” Adamantius 23 (2017) p. 432–458.
*M. Sághy, “Ad Aegypti extrema contendi: Egyptian Monasticism in Sulpicius Severus’ Dialogues,” in T.A. Bács et al. (ed.), Across the Mediterranean – Along the Nile, 2018, p. 805–818.
D.M. Santos, “Pablo de Tamma, ‘Sobre la celda’ acompañado de una traducción de la ‘Carta’ fragmentaria,” Cuadernos monásticos 215 (2020), p. 507–522.
C.M. Schneider, The Text of a Coptic Monastic Discourse, On Love and Self-control: Its Story from the Fourth Century to the Twenty-first (Cistercian Studies Series 272), Collegeville, 2017.
*C.M. Schneider, “Monastic Spirituality in Coptic Literary Texts,” in S. Moawad (ed.), Coptic Literature, 2022, p. 167–182.
*M. Sheridan, “Nitria,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 129–138.
*M. Stroppa, “I papiri greci dell’Asceticon dell’Abate Isaia,” in T. Derda et al. (ed.), Proceedings of the 27th International Congress of Papyrology, 2016, p. 549–560.
B. Stefaniw, “‘Of Sojourners and Soldiers’: Demonic Violence in the Letters of Antony and the Life of Antony,” in K. Cooper & J. Wood (ed.), Violence, Education and Social Reproduction, Cambridge, 2020, vol. 3, p. 232–255.
A. Suciu, “Sitting in the Cell: The Literary Development of an Ascetic Praxis in Paul of Tamma’s Writings. With an Edition of Some Hitherto Unknown Fragments of De Cella,” JTS 68 (2017), p. 141–171.
A. Suciu, “The Sermo asceticus of Stephen the Theban in Sahidic Coptic,” JTS 69 (2018), p. 628–673.
A. Suciu, “Coptic Vestiges of Basil of Caesarea’s Asceticon Magnum (CPG 2875),” Vigiliae christianae 73 (2019), p. 359–384.
A. Westergren, “The Monastic Paradox: Desert Ascetics as Founders, Fathers, and Benefactors in Early Christian Historiography,” Vigiliae christianae 72 (2018), p. 283–317.
Pachomian studies
C. Barthel, “The Conversion of Pachomius Revisited,” Scrinium 15 (2019), p. 30–43.
*C.H. Bull, “The Panopolis Connection: The Pachomian Federation as Context for the Nag Hammadi Codices,” in P. Buzi (ed.), Coptic Literature in Context, 2020, p. 133–147.
E. Contreras, “Carta del obispo Ammón sobre la conducta y particular modo de vida de Pacomio y de Teodoro,” Cuadernos monásticos 212 (2020a), p. 89–141.
E. Contreras, “Paralipómena,” Cuadernos monásticos 213 (2020b), p. 227–263.
E. Contreras, “Paralipómena,” Cuadernos monásticos 214 (2020c), p. 383–404.
É. Crégheur, “Pachôme et les gnostiques : sur l’occurrence du terme gréco-copte ⲅⲛⲱⲥϯⲕⲟⲥ dans le corpus pachômien et l’utilisation de l’épithète ‘gnostique’ dans la littérature chrétienne ancienne,” Vigiliae christianae 70 (2016), p. 565–589.
J.C. Dias Chaves & S. Johnston, “‘C’est du diable qu’elle engendra Caïn’ : une catéchèse pacômienne contre les apocryphes,” in E. Crégheur, J.C. Chaves Dias & S. Johnston (ed.), Christianisme des origines. Mélanges en l’honneur du professeur Paul-Hubert Poirier (Judaïsme ancien et origines du christianisme 11), Turnhout, 2018, p. 125–136.
M.K. Farag, “Pachomius Outside the Shadow of the Vita Antonii,” HTR 111 (2018), p. 516–540.
K.A. Fowler, “Reading Gospel of Thomas 100 in the Fourth Century: From Roman Imperialism to Pachomian Concern over Wealth,” Vigiliae christianae 72 (2018), p. 421–446.
*J.E. Goehring, “Pachomius and His Successors in the Library of Deir Anba Shenouda,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 409–427.
* J.E. Goehring, “The Pachomian Federation and Lower Egypt: The Ties That Bind,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 49–60.
C. Jöst, “Ein Apophthegma Pachoms und seine Wandlungen im Lauf der Überlieferung,” ZAC 22 (2018), p. 238–277.
Evagrian studies
K. Corrigan, Evagrius and Gregory: Mind, Soul and Body in the 4th Century (Ashgate Studies in Philosophy and Theology in Late Antiquity), Farnham, 2009.
F. Celia, “Sound and Unsound Teachings in the Ad Evagrium (CPG 3222/1774): Problems of Authenticity and Doctrinal Context of a Pseudo-Gregorian Work,” ZAC 23 (2019), p. 445–478.
M.J.J. Hoskin, “John Cassian and Evagrius Ponticus on Demonology: Tradition after the Origenist Controversy,” Studia monastica 64 (2022), p. 265–295.
J. Kalvesmaki & R.D. Young (ed.), Evagrius and His Legacy, Notre Dame, 2016.
R.A. Peretó Rivas, “ACT (Acceptance and Commitment Therapy) y Evagrio Póntico: algunas correspondencias teóricas,” Cauriensia: revista anual de Ciencias Eclesiásticas 12 (2017), p. 579–597.
J.E. Goehring, “El ‘demonio herrante’ en Evagrio Póntico y José Hazzaya,” Salmanticensis 66 (2019), p. 311–329.
J.E. Goehring, “La presencia de Clemente de Alejandría en los discípulos de Evagrio Póntico,” Isidorianum 31 (2022), p. 175–188.
Historia monachorum
A. Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (Oxford Early Christian Studies), Oxford, 2016.
A. Cain, “Rufinus’ ‘Historia monachorum in Aegypto’ and the Promulgation of Evagrian Ascetic Teaching,” Vigiliae christianae 71 (2017), p. 285–314.
A. Cain, “Rufinus of Aquileia’s Historia ecclesiastica and Historia monachorum in Aegypto: A Dual Program of Monastic Historiography,” ZAC 25.2 (2021), p. 233–249.
A. Cain, Rufinus of Aquileia. Inquiry about the Monks in Egypt (Fathers of the Church 139), Washington, 2019.
I. Milewski, “Money in Historia monachorum in Aegypto,” Studia Ceranea 11 (2021), p. 653–662.
Apophthegmata patrum
E. Agaiby & T. Vivian, Door of the Wilderness: The Greek, Coptic, and Copto-Arabic Sayings of St. Antony of Egypt (Texts and Studies in Eastern Christianity 23), Leiden, 2022.
S. Bojowald, “Zu einer ägyptisch-koptischen Analogie in den Apophthegmata patrum und der Vita Pachomii: der Dorn als Sinnbild für Unbill, Schwierigkeiten, Widrigkeiten,” JCoptS 24 (2022), p. 1–8.
E. Contreras, “La pedagogía del progreso espiritual en la vida monástica cristiana según el capítulo primero de la Colección Sistemática griega de los Apotegmas,” Cuadernos monásticos 198 (2016a), p. 273–284.
E. Contreras, “El Libro de los Ancianos. Colección sistemática griega de las sentencias de los Padres y las Madres del desierto,” Cuadernos monásticos 196 (2016b), p. 65–107; 197 (2016c), p. 212–254; 198 (2016d), p. 334–390; 199 (2016e), p. 499–509; 200 (2017a), p. 87–121; 201 (2017b), p. 222–261; 202 (2017c), p. 338–387; 203 (2017d), p. 478–515; 204 (2018a), p. 93–105; 205 (2018b), p. 191–232; 206 (2018c), p. 363–372; 207 (2018d), p. 474–494; 208 (2019), p. 101–149.
É. Crégheur, “Deux collections de sentences coptes inédites : paroles d’instruction d’Athanase et paroles anonymes,” JTS 70 (2019), p. 706–732.
*M. Harl Sellew, “Reading Jesus in the Desert: The Gospel of Thomas Meets the Apophthegmata Patrum,” in H. Lundhaug & L. Jenott, The Nag Hammadi Codices, 2018, p. 81–106.
I. Milewski, “Money in the Apophthegmata Patrum,” Studia Ceranea 9 (2019), p. 603–614.
S. Moberg, “The Use of Illness in the Apophthegmata Patrum,” JECS 26 (2018), p. 571–600.
M. Müller, “Zwei Apophthegmata über Makarius den Ägypter,” JCoptS 18 (2016), p. 85–90.
A. Shisha-Halevy, “The Apophthegmata Patrum,” JCSCS 11 (2019), p. 39–43.
M. Stroppa, “P.Bastianini 4. Apophthegmata Patrum (coll. syst.) 6, 15 e 17-19,” in A. Casanova, G. Messeri, R. Pintaudi (ed.), E sì d’amici pieno: omaggio di studiosi italiani a Guido Bastianini per il suo settantesimo compleanno, Florence, 2016.
T. Vivian, “Habits of the Heart: Some Coptic Sayings of St. Antony the Great from Vatican Copt 64: A Meditation,” The American Benedictine Review 69 (2018), p. 375–399.
T. Vivian, “‘We Sail by Day’: Metaphor and Exegesis in the Sayings of Amma Syncletica of Egypt,” Cistercian Studies Quarterly 54 (2019), p. 3–24.
T. Vivian, “Practices in Transformation: A Reflection on Six Early Monadic Values and Practices in the Alphabetical Apophthegmata Patrum, The Sayings of the Desert Fathers and Mothers,” Cistercian Studies Quarterly 54 (2019), p. 135–157.
T. Vivian, “The World Is Too Much with Us: The Sayings of Arsenius in the Alphabetical Apophthegmata Patrum, a New Translation with Comments,” The American Benedictine Review70 (2019), p. 163–192.
T. Vivian, “Finding and Giving: Sayings and Stories of Abba Agathon from the Sayings of the Desert Fathers and Mothers (Apophthegmata Patrum) with a Reflection and Commentary,” Cistercian Studies Quarterly 55 (2020), p. 257–281.
T. Vivian, “Courageous Women: Three Desert Ammas – Theodora, Sarah, and Syncletica: A New Translation from the Greek Alphabetical Apophtegmata Patrum, with Introduction, Notes, and Comments,” The American Benedictine Review 71 (2020), p. 75–107.
T. Vivian, The Sayings and Stories of the Desert Fathers and Mothers. Volume 1. A–H, Collevige, 2021.
J. Wortley (ed.), More Sayings of the Desert Fathers: An English Translation and Notes, Cambridge, 2019.
*J. Zaborowski, “Greek Thought, Arabic Culture: Approaching Arabic Recensions of the Apophthegmata Patrum,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 326–342.
U. Zanetti, “Les Apophtegmes et l’Histoire,” Irénikon 91 (2018), p. 5–51.
Shenoutean studies
L. Agaiby, “St. Shenoute the Archimandrite in Manuscripts of the Red Sea Monasteries,” Coptica 18 (2021), p. 1–15.
*S.H. Aufrère & N. Bosson, “Le vieux pied de vigne (la synagogue des juifs) versus le sarment provigné (l’église des nations) dans le discours de Chénouté, Blessed Are They Who Observe Justice,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 77–100.
*D. Atanassova, “Die Predigten Schenutes in den liturgischen Typika des WieBen Klosters,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 27–75.
*S. Becker, “Shenoute’s Rise of Power: Mythologization and Ritual in Canon 1,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 101–122.
*H. Behlmer, “The Use of the Psalms in Shenoute’s Tractate He Who Sits upon His Throne,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 315–329.
*A. Boud’hors, “L’image de la lèpre dans le Canon 8 de Chénouté,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 137–152.
*A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022.
*D. Brakke, “The Form and Function of the Vienna Incipit List: Shenoute among the Christian Authors of Late Antiquity,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 153–176.
*A. Crislip, “Emotional Communities and Emotional Suffering in Shenoute’s White Monastery Federation: Sadness, Anger, and Fear in Select Works of Shenoute,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 331–357.
A. Crislip, “Emotion Words in Coptic: Reflections on the Evidence from Shenoute the Great,” JCSCS 10 (2018), p. 45–57.
*A. Crislip, “Shenoute’s Illness,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 207–218.
*S.J. Davis, “The Arabic Canons of the Holy Father Anbā Shenoute: Introduction, Text, and Translation,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 219–284.
S.J. Davis, D. Schriever & M.K. Farag (ed.), The Feast of the Desert of Apa Shenoute: A Liturgical Procession from the White Monastery in Upper Egypt (Corpus scriptorum christianorum Orientalium 681), Leuven, 2020.
*P. Dilley, “From Textual to Ritual Practice: Written Media and Authority in Shenoute’s Canons,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017b, p. 73–107.
*P. Dilley, “Shenoute’s Polemic against Non-canonical Texts in Canon 3,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 285–298.
*S. Emmel, “Shenoute for Historians: The Pneueit Incident (A Monastic Leader and Anti-pagan Violence in Late Antique Southern Egypt,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 369–407.
S. Emmel, “Shenoute the Archimandrite: The Extraordinary Scope (and Difficulties) of His Writings,” JCSCS 10 (2018), p. 9–36.
S. Emmel, “El lugar de Shenute en la historia del monacato origen [Spanish translation by M.G. Sufé],” Cuadernos monásticos (2021), p. 179–201.
*D. Frankfurter, “Shenoute and Magic,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 299–308.
*D.W. Johnson, “Jews and Christians in Upper Egypt: Apa Shenoute of Atripe,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 443–453.
*R. Krawiec, “Reading Abraham in the White Monastery: Fathers, Sources, and History,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 455–473.
*B. Layton, “The Descent of Manuscript Witnesses to Shenoute’s Canons, Book Four,” in N. Bosson et al. (ed.), Labor Omnia Uicit Improbus, 2017, p. 253–258.
H. Lundhaug, “Shenoute’s Eucharistic Theology in Context,” in D. Hellholm & D. Sänger (ed.), The Eucharist – Its Origins and Contexts. Sacred Meal, Communal Meal, Table Fellowship in Late Antiquity, Early Judaism, and Early Christianity (Wissenschaftliche Untersuchungen zum Neuen Testament 376), Tübingen, 2017, vol. 1, p. 1233–1251.
*H. Lundhaug, “Shenoute the Burglar: Reconsidering the Conflict with Gesios,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 351–365.
*A. Maravela & S. Torallas Tovar, “Impossible Anatomies: Shenoute’s Curse and the Death of Gessios,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 367–392.
*S. Moawad, “Schenute von Atripe: Welcher Mensch kann sagen: kritische Edition und Übersetzung,” in A.I. Blöbaum et al (ed.), Pérégrinations avec Erhart Graefe, 2018, p. 341–364.
*S. Moawad, “Bemerkungen zur Vita Sinuthii,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 393–404.
A. Moore, “Besa’s Magical Transformation of Shenoute,” JCSCS 10 (2018), p. 81–91.
*T. Orlandi, “Shenoute and Victor at the Council of Ephesus,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 405–422.
D. Robinson, “Shenoute’s Feast: Monastic Ideology, Lay Piety, and the Discourse of Food in Late Antiquity,” JECS 25.4 (2017), p. 581–604.
*G. Schenke, “The Cult of Shenoute: From Holy Man to Healing Saint,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 443–455.
M. Sheridan, “La Iglesia copta fiel a su origen,” Cuadernos monásticos (2021), p. 159–176.
*A. Shisha-Halevy, “A Structural-interferential View of Greek Elements in Shenoute,” in E. Grossman et al. (ed.), Greek Influence on Egyptian-Coptic, 2017, p. 441–455.
A. Shisha-Halevy, “Shenoute’s Rhetorical Discourse: Points for Thought from a Structuralist Approach,” JCSCS 10 (2018), p. 37–43.
A. Shisha-Halevy, “Diversions of Juncture: On Shenoutean Anacoluthia, and Other Puzzles of Unexpected Syntax,” JCoptS 18 (2016), p. 113–179.
*A. Shisha-Halevy, “Shenoute’s Generics: An Overview,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 457–480.
H.N. Takla, “The Bohairic Literary Corpus of St. Shenouda: Scope and Language,” JCSCS 10 (2018), p. 69–79.
*J. Timbie, “Shenoute Addresses the Misplaced Confidence of Monks and Other Christians: Interpretation of Romans 9 and 11 in Discourses, Book 8,” in N. Bosson et al. (ed.), Labor Omnia Uicit Improbus, 2017, p. 355–372.
J. Timbie, “Biblical Themes and the Founding of the White Monastery Federation,” JCSCS 10 (2018), p. 59–68.
*J. Timbie, “Rhetoric by Proxy from Paul to Shenoute: Public Letter-reading in a Christian Community,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 481–492.
J. Timbie, “The State of Research on Shenoute of Atripe 2014–2019,” Coptica 18 (2019), p. 61–72.
*F. Wisse, “Shenoute and the Bible,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 493–521.
U. Zanetti, “Questions liturgiques dans les ‘Canons de Shenoute,’” OCP 82 (2016), p. 67–99.
U. Zanetti, “Cuestiones litúrgicas en los “Cánones de Shenute,” Cuadernos monásticos (2021), p. 203–241.
M. Zellmann-Rohrer, “A New Witness to the Acephalous Sermon of Shenoute, On the judgment (A26),” JCoptS 20 (2018), p. 205–215.
Hagiography
E. Agaiby, The Arabic Life of Antony Attributed to Serapion of Thmuis: Cultural Memory Reinterpreted (Texts and Studies in Eastern Christianity 14), Leiden, 2019.
*E. Agaiby, “Synopsis of the Arabic Pseudo-Serapionic Life of Antony,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020, p. 1–12.
C.M. Chin & C.T. Schroeder (ed.), Melania: Early Christianity through the Life of One Family (Christianity in Late Antiquity Series), Berkeley, 2016.
E. Contreras, “San Atanasio de Alejandría. Vida de Antonio,” Cuadernos monásticos 220 (2022), p. 59–162.
*S.J. Davis, “Curriculum vitae et memoriae: The Life of Saint Onophrius and Local Practices of Monastic Commemoration,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 359–367.
*J. Dijkstra & J. van der Vliet, The Coptic Life of Aaron, 2020.
*P. Gemeinhardt, “Translating Paideia: Education in the Greek and Latin Versions of the Life of Antony,” in L.I. Larsen & S. Rubenson (ed.), Monastic Education, 2018, p. 33–52.
M. Malevez, “Atteindre la Xéniteia par l’ascèse : être un parfait étranger au monde. Une analyse fondée sur La vie d’Onuphre/Mission de Paphnuce,” in C. Cannuyer (ed.), Acta Orientalia Belgica XXIX. Entre Orient et Occident. Circulation des hommes, porosité des héritages. Rika Gyselen in honorem, Brussels, 2016, p. 297–306.
M. Malevez, “The Work, Pain and Œuvre in the First Part of the Mission of Paphnutius/Life of Onuphrius,” in I. Jonveaux, T. Quarter, B. Sawicki & P. Trianni (ed.), Monasticism and Economy: Rediscovering an Approach to Work and Property. Acts of the Fourth International Symposium, Rome, June 7–10, 2016 (Studia Anselmiana 179), Rome, 2019, p. 109–122.
M. Malevez, “Les anges comme forces positives dans le combat des moines coptes au désert. L’exemple de la Mission de Paphnuce/Vie d’Onuphre. Première partie : la nature angélique,” in C. Vielle, C. Cannuyer & D. Esler (ed.), Acta Orientalia Belgica XXX. Dieux, génies, anges et démons dans les cultures orientales & florilegium Indiae Orientalis. Jean-Marie Verpoorten in honorem, Brussels, 2017, p. 125–135.
M. Malevez, “L’oasis paradisiaque dans ‘La Mission de Paphnuce/Vie d’Onuphre,’” in Neuvième congrès de l’Association des cercles francophones d’histoire et d’archéologie de Belgique. LVIe congrès de la Fédération des cercles d’archéologie et d’histoire de Belgique. Liège, 23–26 août 2012 (Diversité des mondes anciens de l’Antiquité à 1815), Liège, 2017, vol. 3, p. 417–428.
M. Malevez, “Le vocable ‘homme’ dans La Mission de Paphnuce/Vie d’Onuphre : moine, ange ou simple humain (deuxième partie),” in C. Cannuyer & M. Michel (ed.), Acta Orientalia Belgica XXXIII. Archiver, conserver et collectionner en Orient. Alexandre Tourovets (1953-2019) in memoriam, Brussels, 2020, p. 371–387.
E. Wipszycka, “What Can the Lives of Saints Tell Us about History? The Case of the Coptic Life of Aaron,” JJP 51 (2021), p. 105–117.
Material culture sources
Archaeology and architecture
*V. Barba Colmenero & S. Torallas Tovar, “Archaeological and Epigraphical Survey of the Coptic Monastery at Qubbet el-Hawa (Aswan),” in P. Buzi (ed.), Coptic Literature in Context, 2020, p. 149–160.
L. Blanke, An Archaeology of Egyptian Monasticism: Settlement, Economy and Daily Life at the White Monastery Federation (Yale Egyptological Publication 2), New Haven, 2019.
D.L. Brooks Hedstrom, The Monastic Landscape of Late Antique Egypt: An Archaeological Reconstruction, Cambridge, 2017b.
*D.L. Brooks Hedstrom, “Reconsidering the Emerging Monastic Desertscape,” in N. van Doorn-Harder (ed.), Copts in Context, 2017c, p. 205–218.
*D.L. Brooks Hedstrom & H. Dey, “The Archaeology of the Earliest Monasteries,” in I. Alison, A.I. Beach, & I. Cochelin (ed.), The Cambridge History of Medieval Monasticism, 2020, vol. 1, p. 73–96.
*E. Bolman, “Shenoute’s Great House: Imagining the White Monastery Church,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 1–26.
P. Buzi, “Two Churches Make a Monastery? Bakchias in Late Antiquity,” in C. Römer (ed.), News from Texts and Archaeology: Acts of the 7th International Fayoum Symposium. 29 October – 3 November 2018 in Cairo and the Fayoum, Wiesbaden, 2020, p. 153–169.
*J. Ciglenečki, “Laura Wadi Naqqat in the Eastern Desert,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020, p. 223–236.
P. D’Agostino, “Encore sur le puits du monastère d’Irğanūs (Moyenne-Egypte) : deux nouvelles sources,” Oriens christianus 102 (2019), p. 41–48.
*S.J. Davis, “Archaeological Evidence for the Study of Early Monasticism,” in B.M. Kaczynski & T. Sullivan (ed.), The Oxford Handbook of Christian Monasticism, 2020, p. 101–120.
S.J. Davis, “Archaeology at the Shenoutean Monastic federation, 2010–2019: A Report on the Last Decade of YMAP’s Work,” Coptica 19 (2021), p. 1–31.
S.J. Davis, P. Gasparri, G. Pyke & N. Warner, “A Three-Dimensional Survey: Digital Preservation at the White Monastery in Sohag,” Scribe 7 (2021), p. 8–15.
*A.M. Damarany & H.S. Abdallah, “The South Abydos Marketplace Excavations (2009–2010, 2013): The Monastery of Apa Moses?,” in E.R. O’Connell (ed.), Abydos in the First Millennium AD, 2020, p. 177–194.
*M.-A. El Dorry, “Grapes, Raisins and Wine? Archaeobotanical Finds from an Egyptian Monastery,” in A.M. Mercuri et al. (ed.), Plants and People, 2018, p. 90–99.
M. Eissa, L.M. Saied & A. Elnaggar, “Deir St. Macarius of Alexandria in Wadi El-Rayan, Fayoum: A Forgotten Monastery,” Shedet 3 (2016), p. 12–23.
*W. Godlewski, “Sacral and Administrative Centres of Semi-Anachoretic Sites in Egypt: Archaeological Evidence,” in O. Delouis & M. Mossakowska-Gaubert (ed.), La vie quotidienne des moines en Orient et en Occident, 2019, p. 9–24.
*P. Grossmann, “Two Different Walling Systems of the Egyptian Monasteries: A Comparison,” in D. Brakke et al. (ed.), From Gnostics to Monastics, 2017, p. 429–441.
*G. Hadji-Minaglou, “Architecture in Kellia,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 253–264.
*B. Layton, “Termites in the Church of Shenoute,” in A. Boud’hors et al. (ed.), The Rediscovery of Shenoute, 2022, p. 347–349.
*K. Innemée, “The Lord’s Table, Refrigerium, Eucharist, Agapè, and Tables for Ritual Meals in al-Bagawat and in Monasteries,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Alexandria, 2020, p. 281–296.
A. Martín García de la Cruz, “Estudio diacrónico de la tumba del visir Dagi (TT 103),” Boletín de la Asociación Española de Egiptología 29 (2020), p. 49–76.
A. Osman, “Detection of Proteins as Organic Additive in Flooring Motors Used in Excavated Remains from Anba Shenoute Monastery, Sohag, Egypt,” Shedet 6 (2019), p. 203–211.
*M. Rassart-Debergh, “Les Kellia, 1965-2015,” in A. Łajtar et al. (ed.), Aegyptus et Nubia christiana, 2016, p. 217–230.
R. El Sayed, Petrie’s 1907/08 Dig Season near Sūhāğ, Part I: The Photographic Record (Studia Panopolitana. Occasional Paper 2), Wiesbaden, 2017.
R. El Sayed & K.C. Lakomy, Petrie’s 1907/08 Dig Season near Sūhāğ, Part II: The Corpus of Finds, 1. Ceramic Vessels and Sherds (Studia Panopolitana. Occasional Paper 3), Wiesbaden, 2017.
J. Sigl, “Looms in the Architecture of Monk Dwellings from Coptic Egypt,” in L. Mahmoud & A. Mansour (ed.), Copts in the Egyptian Society, 2016, p. 59–79.
*E. Subías, “Further Reflections on the Byzantine Fortress at Oxyrhynchos: Martyrial and Funerary Church, Monastery and Arab Fort,” in P. Buzi (ed.), Coptic Literature in Context, 2020, p. 77–92.
N. Warner & E. Bolman, “Digital Heritage Preservation: 3D Laser Scanning the Red Monastery Church,” BARCE 209 (2017), p. 11–16.
P. Wilson, “Landscapes of the Bashmur. Settlements and Monasteries in the Northern Egyptian Delta from the Seventh to the Ninth Century,” in H. Willems & J.-M. Dahms, The Nile: Natural and Cultural Landscape in Egypt, Bielefeld, 2017, p. 345–368.
Archaeometry
*T. Ghigo & I. Rabin, “Gaining Perspective into the Materiality of Manuscripts: The Contribution of Archaeometry to the Study of the Inks of the White Monastery Codices,” in P. Buzi (ed.), Coptic Literature in Context, 2020, p. 273–281.
T. Ghigo & M.J. Albarrán Martínez, “The Practice of Writing Inside an Egyptian Monastic Settlement: Preliminary Material Characterisation of the Inks Used on Coptic Manuscripts from the Monastery of Apa Apollo at Bawit,” Heritage Science 9.62 (2021), p. 1–15.
Art, conservation and restauration
*J. Auber de Lapierre, “Le ‘trésor’ de Ludwig Keimer : redécouverte de frises de bois d’un monastère de Moyenne-Égypte,” in A. Boud’hors & C. Louis (ed.), Études coptes XV, 2018, p. 25–38.
*B. Brenk, “Pittura monastica in Egitto,” in Monachesimi d’Oriente e d’Occidente nell’Alto Medioevo, 2017, p. 769–800.
B. Brenk, “Osiris in Byzantine Egypt? Possible Reminiscences of Osirian Themes in Pottery Decoration from Manqabad Monastery (Asyut),” in M. Franci, S. Ikram & I. Morfini (ed.), Rethinking Osiris: Proceedings of the International Conference, Florence, Italy 26–27 March 2019, Roma, 2021, p. 71–76.
*K.C. Innemée, “Kellia: Its Decoration in Painting and Stucco,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 265–280.
*M. Jones, “Rehabilitating a Late Antique Mural Painting at the Red Monastery, Sohag,” in M.F. Ayad (ed.), Studies in Coptic Culture, 2016, p. 173–184.
G.J.M. van Loon, “Der Malereidekor des Klosters,” Archäologie in Ägypten. Magazin des Deutschen Archäologischen Instituts Kairo 5 (2019), p. 24.
S. Pasi, Le pitture dei monasteri del Wadi el-Natrun nell’Egitto cristiano (Collana topografia antica 3), Monte Compatri, 2019.
A. Ryś, “Four Encolpia from a Monastery Complex in Naqlun – A Preliminary Iconographic Analysis,” PAM 26 (2017), p. 787–794.
M.-H. Rutschowscaya, “La peinture monastique en Égypte (ve-viiie siècle),” in R. Ziadé & É. Bouffard (ed.), Chrétiens d’Orient, 2000 ans d’histoire, Paris, 2017, p. 70–73.
A. Sallam, Z. Ying, H. Moustapha, T. Muhammet, M. Mamoun & U. Abdusalam, “Studies on the Deterioration of Coptic Mural Paintings in the Monastery of Martyrs and the Luxor Temple,” International Journal of Conservation Science 7 (2016), p. 493–500.
N. Warner & E. Bolman, “Digital Heritage Preservation: 3D Laser Scanning the Red Monastery Church,” BARCE 209 (2017), p. 10–16.
M.H. Weshahy, E. Zaki Kadous, K. Shouky Alpasuoni & S. Maher Halim, “Early Wall Paintings for Jesus Christ Represented in the Red Monastery”, International Journal of Heritage, Tourism and Hospitality 12.3 (2018), p. 48–58.
N.A. Zekry, “Virtues’ Iconography in the Wall Paintings of Bawit and Saqqara,” International Journal of Heritage, Tourism and Hospitality 12.2 (2018), p. 182–192.
Epigraphy
F. Calament, “Un exceptionnel témoin épigraphique de la dernière occupation perse en Égypte,” JCoptS 23 (2021), p. 1–13.
*A. Lagaron Khalifa & N. Vanthieghem, “Étude de la documentation épigraphique arabe du complexe monastique du Ğabal Naqlūn,” in A. Boud’hors et al. (ed.), Études coptes XVI, 2020, p. 171–185.
*J. van der Vliet, “The Wisdom of the Wall: Innovation in Monastic Epigraphy,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017, p. 152–164.
* J. van der Vliet, “Kellia and Monastic Epigraphy,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 193–200.
A. Pawlikowska-Gwiazda, “Christian Secondary Epigraphy in the Temple of Hatshepsut: Some New Remarks,” Études et travaux 33 (2020), p. 139–162.
A.A. Voytenko, “Our Great Fathers: A Probable History of One Monastic Litany in Late Antique Egypt,” Vestnik Drevnei Iistorii 81 (2021), p. 135–148.
*J. Westerfeld, “Monastic Graffiti in Context: The Temple of Seti I at Abydos,” in M. Choat & M.C. Giorda (ed.), Writing and Communication, 2017, p. 187–212.
Pottery
V. Barba Colmenero & J. Auber de Lapierre, “Una cerámica excepcional con decoración figurativa del monasterio copto de Qubbet el-Hawa en Asuán,” BCE 29 (2019), p. 305–317.
V. Barba Colmenero, A. Jiménez Serrano & J.L. Martínez de Dios, “Cerámica bizantina del monasterio copto de Qubbet el-Hawa en Asuán: primer análisis arqueológico, campañas 2015-2016,” BCE 27 (2017), p. 83–133.
Monastic settlements
Northern Egypt
*M. Ghattas, “Towards the Localization of the Hennaton Monastic Complex,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 37–47.
*S.S. El Gendi, “Saint Mina Monastery in Arabic Sources,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Northern Egypt, 2017, p. 21–32.
Monastery of Jeremias. Saqqara
*F. Calament, “Coup de projecteur sur un document copte des archives du monastère Saint-Jérémie de Saqqara : P.RevilloutCopt. 3 (P.Louvre N 2405 /5),” in J.-L. Fournet & A. Papaconstantinou (ed.), Mélanges Jean Gascou, 2016, p. 91–100.
A. Delattre, “À propos de la date de quelques inscriptions du monastère de Jérémie à Saqqara,” ZPE 218 (2021), p. 133–138.
*C. Orsenigo, “Lost & Found: bassorilievi, stele ed elementi architettonici riutilizzati nel monastero di Apa Jeremia,” in A. Di Natale & C. Basile (ed.), Atti del XVII convegno di egittologia e papirologia, 2019, p. 209.
P. Pilette & N. Vanthieghem, “Un nouveau sauf-conduit du monastère d’Apa Jeremias à Saqqara?,” BASP 53 (2016), p. 233–238.
*T.K. Thomas, “Portraits of Apa Jeremias at His Monastery in Memphis (Saqqara): Holy Man, Philosopher, Prophet, and Monastic Father,” in T.A. Bács et al. (ed.), Across the Mediterranean – Along the Nile, 2018, p. 659–683.
Deir el-Naqlun
W. Godlewski, K. Danys & S. Maślak, “Deir el-Naqlun 2014–2015: Preliminary Report,” PAM 25 (2016), p. 265–288.
W. Godlewski, “Naqlun 2016, Hermitage EE.50: Preliminary Report,” PAM 25 (2017), p. 161–172.
W. Godlewski, “The Monastic Settlement in Naqlun at a Time of Important Political and Social Transformation in the 7th Century,” in M.-P. Chaufray et al. (ed.), Le Fayoum : archéologie - histoire - religion, 2018, p. 217–226.
*T. Derda & J. Wegner, “Πατέρες τοῦ ἁγίου Νεκλονίου. Functionaries of the Naqlun Monastery in the First Two Centuries of Its Existence,” in A. Łajtar et al. (ed.), Aegyptus et Nubia christiana, 2016a, p. 73–97.
*T. Derda & J. Wegner, “Letter from Tebetny to the Monks of Naqlun Concerning Fieldwork (P.Naqlun 39),” in J.-L. Fournet & A. Papaconstantinou (ed.), Mélanges Jean Gascou, 2016b, p. 133–150.
*T. Derda & J. Wegner, “Naqlun in the 5th–7th Century: Papyrological and Literary Evidence,” in M.-P. Chaufray et al. (ed.), Le Fayoum : archéologie - histoire - religion, 2018, p. 183–198.
C.E. ten Hacken, The Legend of Saint Aūr and the Monastery of Naqlūn: The Copto-Arabic Texts (Eastern Christian Studies 26), Leuven, 2019.
*S. Maslak, “The Burning of a Monastery? Story Blazed on the Walls of Monastic Buildings at Nekloni (Naqlun),” in A. Łajtar et al. (ed.), Aegyptus et Nubia christiana, 2016, p. 149–186.
Monastery of Dorotheos. Antinoopolis
*A. Boud’hors, “Le monastère de Dorothée dans la montagne d’Antinoopolis,” in T. Derda et al. (ed.), Proceedings of the 27th International Congress of Papyrology, 2016, p. 991–1010.
Monastery of Sabinos. Antinoopolis
*M.J. Albarrán Martínez, “Archives d’Apa Sabinos dans le fonds copte de La Sorbonne,” in T. Derda et al. (ed.), Proceedings of the 27th International Congress of Papyrology, 2016, p. 823–836.
Monastery of Apa Apollo. Bawit
M.J. Albarrán Martínez, “Nouveaux comptes du monastère d’apa Apollô à Baouît,” APf 62 (2016), p. 162–177.
M.J. Albarrán Martínez, “Rééditions,” JCoptS 19 (2017), p. 121–126 [= P.PalauRib.Copt. 19].
*M.J. Albarrán Martínez & A. Boud’hors, “À la découverte des papyrus coptes de la Sorbonne,” A. Boud’hors & C. Louis (ed.), Études coptes XIV, 2016, p. 101–114.
M.J. Albarrán Martínez & L. Jiménez Torres, “More New Accounts and Lists from Bawit in the Palau-Ribes Collection,” APf 68 (2022), p. 379–401.
A. Avdokhin, “Singers Silently Speaking: Psalmists in Inscriptions from Late Antique Middle Egypt (Bawit),” JECS 29 (2021), p. 607–636.
*D. Bénazeth (ed.), L’église de l’archange-Michel, 2021.
*D. Bénazeth & C. Meurice, “Les niches de l’église nord de Baouît : emplacements et décors sculptés”, in T.A. Bács et al. (ed.), Across the Mediterranean – Along the Nile, 2018, p. 685–706.
L. Berkes, “Writing Exercises from Early Islamic Bawit,” in S. Bouderbala, M. Malczycki & S. Denoix (ed.), New Frontiers of Arabic Papyrology. Arabic and Multilingual Texts from Early Islam (Islamic History and Civilization 144), Leiden, 2017, p. 28–40.
*A.I. Blasco Torres, “Orden de pago (P.Heid. Inv. Kopt. 112),” in A. Boud’hors et al. (ed.), Coptica Palatina, 2018, p. 116–117
*A.I. Blasco Torres, “Orden de pago (P.Heid. Inv. Kopt. 124),” in A. Boud’hors et al. (ed.), Coptica Palatina, 2018, p. 118–121.
A. Boles, “Order to Open the Gate,” JCoptS 19 (2017), p. 101–102 [= P.PalauRib.Copt. 19].
F. Calament, “Les vestiges de Baouît : recherches sur un monastère copte en Moyenne-Égypte,” Les dossiers d’archéologie 393 (2019), p. 68–71.
F. Calament, “Un exceptionnel témoin épigraphique de la dernière occupation perse en Égypte,” JCoptS 23 (2021), p. 1–13.
F. Calament & H. Rochard, “Les peintres à l’œuvre à Baouît. Témoignages épigraphiques et picturaux,” in S. Brodbeck, A. Nicolaïdès, P. Pagès, B. Pitarakis, I. Rapti & É. Yota (ed.), Mélanges Catherine Jolivet-Lévy (Travaux et mémoires 20), Paris, 2016, p. 49–68.
*É. Chassinat, Fouilles à Baouît II, 2019.
R. Dekker, “An Order Concerning the Collection of Taxes,” JCoptS 19 (2017), p. 94–100[= P.PalauRib.Copt. 18].
J. Delhez, “Compte,” JCoptS 19 (2017), p. 75–79 [= P.PalauRib.Copt. 12].
F. Gerardin, “Contract de cession d’un travailleur pour le chantier,” JCoptS 19 (2017a), p. 61–64[= P.PalauRib.Copt. 9].
F. Gerardin, “Compte,” JCoptS 19 (2017b), p. 80–81 [= P.PalauRib.Copt. 13].
*G. Hadji-Minaglou, “Le site monastique de Baouît et son église principale : état des lieux à l’issue de la dernière campagne de fouilles,” in A. Boud’hors & C. Louis (ed.), Études coptes XIV, 2016a, p. 47–62.
G. Hadji-Minaglou, “Baouît,” Rapport d’activité 2015–2016. Supplément au BIFAO 116 (2016b), p. 191–201.
G. Hadji-Minaglou, “Baouît,” Rapport d’activité 2016–2017. Supplément au BIFAO 117 (2017), p. 189–200.
G. Hadji-Minaglou, “Baouît,” Rapport d’activité 2017–2018. Supplément au BIFAO 118 (2018), p. 185–196.
G. Hadji-Minaglou, “Baouît (2019),” Bulletin archéologique des Écoles françaises à l’étranger (2020), p. 1–15.
M.-A. Minart, “Étude d’une cloison d’église de la fin du premier millénaire conservée au musée du Louvre. Monastère de Baouît, Moyenne Égypte,” BIFAO 116 (2017), p. 191–228.
M.-A. Minart & D. Bénazeth, “Étude d’un vantail de la fin du premier millénaire conservé au musée du Louvre. Monastère de Baouît, Moyenne Égypte,” BIFAO 116 (2017), p. 229–272.
*H. Rochard, “Le culte des archanges en Égypte byzantine et au début de l’époque arabe : le témoignage des peintures de Baouît,” in A. Boud’hors & C. Louis (éd.), Études coptes XV, 2018, p. 117–135.
G. Schenke, “Monastic Control over Agriculture and Farming. New Evidence from the Egyptian Monastery of Apa Apollo at Bawit Concerning the Payment of Aparche,” in A. Delattre, M. Legendre & P.M. Sijpesteijn (ed.), Authority and Control in the Countryside. From Antiquity to Islam in the Mediterranean and Near East (Sixth–Tenth Century) (Leiden Studies in Islam and Society 9), Leiden, 2019, p. 420–431.
G. Schenke, “The Monastery of Apa Apollo as Landowner and Employer,” in M. Langellotti & D. Rathbone (ed.), Village Institutions in Egypt in the Roman to Early Arab Periods, Oxford, 2020, p. 169–177.
J.V. Stolk, “Subscriptions to a Renunciation Contract,” JCoptS 19 (2017a), p. 53–56 [= P.PalauRib.Copt. 7].
J.V. Stolk, “Subscriptions to a Lease Contract,” JCoptS 19 (2017b), p. 57–60 [= P.PalauRib.Copt. 8].
J. Wegner, “The Bawit Monastery of Apa Apollo in the Hermopolite Nome and Its Relations with the ‘World Outside’,” JJP 46 (2016), p. 147–274.
J. Wegner, “Monks and Monasteries in Egypt between Household and Estate: A Case Study from Bawit,” JJP 51 (2021b), p. 83–104.
M.H. Weshahy, E.K. Kadous, K.S. Alpasuoni & S.M. Halim, “An Analytic Descriptive Study for the Representation of the Christ from the Treasures of Bawit,” International Journal of Heritage, Tourism and Hospitality 12.3 (2018), p. 34–47.
Monastery of Abba Nefer. Manqabad (Asyut)
I. Bragantini, “Sistemi decorativi delle pitture del monastero di Manqabad (Asyut, Medio Egitto),” Studi classici e orientali 67 (2021), p. 299–312.
I. Incordino, “Criticità e prospettive nello studio del materiale ceramico proveniente dal Monastero di ‘Abba Nefer l’eremita’ a Manqabad (Asyut),” in M. Betrò, S. De Martino, G. Miniaci & F. Pinnock (ed.), Egitto e Vicino Oriente antichi: tra passato e futuro. Studi e ricerche sull’Egitto e il Vicino Oriente in Italia. I convegno nazionale, Pisa, 5-6 giugno 2017, Pisa, 2018, p. 171–177.
*I. Incordino, “Alcune note sulla decorazione pittorica del repertorio cerámico proveniente dal monastero di ‘Abba Nefer l’Eremita’ a Manqabad (Asyut),” in A. Di Natale & C. Basile (ed.), Atti del XVII convegno di egittologia e papirologia, 2019a, p. 45–54.
I. Incordino, “Analysis of a Painted Female Head among the Pottery Decoration from the Monastery of Abba Nefer at Manqabad (Asyut),” Studien zur altägyptischen Kultur 48 (2019b), p. 107–116.
I. Incordino, “Documentation and Analysis of Vessels Sunk into the Floor at the Monastery of Abba Nefer, Manqabad (Asyut, Egypt),” Egitto e Vicino Oriente 42 (2019), p. 83–94.
I. Incordino, Pottery of Manqabad: A Selected Catalogue of the Ceramic Assemblage from the Monastery of ‘Abba Nefer’ at Asuyt (Egypt), Oxford, 2020a.
I. Incordino, “Brief Overview of the Pottery Assemblage from ‘Monastery of Abba Nefer the Hermit’ in Manqabad (Asyut),” in M.H.T. Lopes, J. Popielska-Grzybowska, J. Iwaszczuk & R.G. Gurgel Pereira (ed.), Ancient Egypt: Perspectives of Research, Warsaw, 2020b, p. 97–100.
I. Incordino, “Terracotta Female Figurines from the Monastery of Manqabad (Asyut, Egypt): Analysis and Possible Function,” Archív Orientální 90 (2022), p. 219–239.
R. Pirelli, I. Incordino, P. Buzi & A. Salsano, “The Italian-Egyptian Mission at the Monastery of Abba Nefer at Manqabad: Results of the First Four Seasons’ Work,” in G. Rosati & M.C. Guidotti (ed.), Proceedings of the XI International Congress of Egyptologists, Florence Egyptian Museum, Florence, 23–30 August 2015, Oxford, 2017, p. 491–498.
R. Pirelli, “The Italian Egyptian Project of Study and Conservation of the Monastery of Abba Nefer at Manqabad 2018 – 5th Campaign,” Newsletter Archeologia CISA 9 (2018a), p. 305–350.
R. Pirelli, “La missione italo-egiziana nel monastero di Abba Nefer a Manqabad: risultati delle prime quattro stagioni,” Ricerche italiane e scavi in Egitto 7 (2018b), p. 57–74.
A. Salsano, “Stone Architectural Elements of the Monastery at Manqabad and Their Typological Classification,” in I. Incordino, S. Mainieri, E. D’Itria, M.D. Pubblico, F.M. Rega & A. Salsano (ed.), Current Research in Egyptology 2017. Proceedings of the Eighteenth Annual Symposium. University of Naples, “L’Orientale,” 3–6 May 2017, Oxford, 2018, p. 185–197.
Theban Region. General Studies
A. Boud’hors, “Recent Trends in Coptic Studies of Western Thebes,” in S. Töpfer, P. Del Vesco & F. Poole (ed.), Deir el-Medina: Through the Kaleidoscope. Proceedings of the International Workshop, Turin 8th–10th October 2018, Torino, 2022, p. 829–846.
Monastery of Ezekiel. Hermonthis
*F. Krueger, “The Papyrological Rediscovery of the Monastery of Apa Ezekiel and Bishop Andrew of Hermonthis (6th century). Preliminary Report on the Edition of the Coptic Ostraca at the Leipzig University Library,” JCoptS 20 (2019b), p. 73–114.
*F. Krueger, Andreas von Hermonthis und das Kloster des Apa Hesekiel. Mikrohistorische Untersuchungen zu Kirchengeschichte und Klosterwesen im Gebiet von Armant (Oberägypten) in byzantinischer Zeit anhand der koptischen Ostraka der Universitätsbibliothek Leipzig (O.Lips.Copt. II) (APf. Beihefte 43), Berlin, 2020b.
F. Krueger, “A Letter by Bishop Abraham of Hermonthis to the Priest John, Abbot of the Monastery of Apa Ezekiel, in the Papyrus Collection of the Egyptian Museum in Berlin (P 12497),” JCoptS 22 (2020c), p. 143–150.
Deir el-Bahari
A. Pawlikoska-Gwiazda, “Basketry, Matting, Cordage, and Other Organic Objects from Deir el-Bahari,” PAM 30 (2021), p. 255–274.
Z.E. Szafrański, “Tombs of Coptic Anachorites at the Site of the Temple of Hatshepsut in Deir el-Bahari,” PAM 30 (2021), p. 243–254.
Deir el-Bachît
I. Böhme, “Dra’ Abu el-Naga, Ägypten: das thebanische Pauloskloster (Deir el-Bachît). Zur Wiederverwendung von pharaonischen Bauteilen in der spätantiken Klosteranlage,” e-Forschungsberichte des DAI 1 (2020), p. 6–11.
*I. Böhme, “The Spoils of Desecration: A Royal Sarcophagus and Other Inscribed Spolia from the Monastery of St. Paulos (Deir el-Bakhît/Western Thebes),” in I. Eichner & D. Polz (éd.), Das Pauloskloster, 2022, p. 37–55.
T. Beckh, “‘A Pot with a View…’: noch einmal zur Keramikproduktion in Deir el-Bachît,” MDAIK 73 (2017), p. 11–14.
T. Beckh & J. Chameroy, “Hidden Away in the Altar: Thoughts on the Hoard of Byzantine Gold Coins from the Monastery of St. Paulos (Deir el-Bakhît),” MDAIK 75 (2019), p. 29–57.
I. Eichner, “Der Depotfund aus den älteren Bauten auf der südlichen Terrasse des spätantik/koptischen Klosters Deir el-Bachît (Pauloskloster) in Theben-West,” MDAIK 72 (2016), p. 31–53.
I. Eichner, “Dra’ Abu el-Naga, Ägypten: das thebanische Pauloskloster (Deir el-Bachît),” Sakraltopographie einer Klosterlandschaft und ihre Entwicklung auf dem Hügel von Dra’ Abu el-Naga/Oberägypten,” e-Forschungsberichte des DAI 2 (2017), p. 39–45.
*I. Eichner, “The Archeological Evidence of Domestic Life in the Monasteries of Western Thebes. The Example of Deir el-Bakhit,” in O. Delouis & M. Mossakowska-Gaubert (ed.), La vie quotidienne des moines en Orient et en Occident, 2019a, p. 25–41.
I. Eichner, “Das Pauloskloster (Deir el-Bachît) in Theben-West,” Archäologie in Ägypten. Magazin des Deutschen Archäologischen Instituts Kairo 5 (2019b), p. 28.
*I. Eichner & D. Polz (ed.), Das Pauloskloster, 2022.
*C. Jones, “Media vita in morte sumus: Funerary Objects in the Midst of a Living Community. A Preliminary Overview of Pharaonic Finds and Modes of Reuse in the Monastery of St. Paulos (Deir el-Bakhît),” in I. Eichner & D. Polz (ed.), Das Pauloskloster, 2022, p. 103–127.
*A. Pülz, “Kreuze aus dem Pauloskloster (Deir el-Bachît): ein Überblick,” in I. Eichner & D. Polz (ed.), Das Pauloskloster, 2022, p. 161–178.
J. Sigl & S. Tatz, Dra’ Abu el-Naga III: Das Kloster Deir el-Bachît. Webstühle und Textilien (Deutsches Archäologisches Institut. Archäologische Veröffentlichungen 130), Wiesbaden, 2022.
S. Tatz, “Die Textilfunde von Deir el-Bachît (Pauloskloster), Theben-West: Ein Beispiel monastischer Textilproduktion in der Spätantike,” in K. Droß-Krüpe & M.-L. Nosch (ed.), Textiles, Trade and Theories: From the Ancient Near East to the Mediterranean (Karum-Emporion-Forum 2), Münster, 2016, p. 271–292.
*S. Tatz, “The Textile Finds from the Monastery of Deir el-Bachît/Paulos monastery (6th–10th Century) in Western Thebes,” in A. De Moor et al. (ed.), Excavating, Analysing, Reconstructing, 2017, p. 108–123.
S. Tatz, “Neues aus der Klosternekropole von Deir el-Bachit (Pauloskloster). Die Textilfunde aus Grab 157,” in E. Enß & P. Linscheid (ed.), Contextus, Festschrift Sabine Schrenk (Jahrbuch für Antike und Christentum Ergänzungsband 41), Münster, 2020, p. 122–131.
Cell of Frange (TT29)
A. Boud’hors & C. Heurtel, Frangué, moine d’Égypte : une correspondance sur terre cuite au viiie siècle, Bagnole, 2016.
A. Boud’hors, “Réédition de O. Brit. Mus. Copt. I, pl. LXII, 2 (Inv. 14246) : lettre d’Ananias à Frangé,” CdÉ 95 (2020), p. 345–346.
F. Calament, “Note sur un post-it de la main de Frangé (?) O.Louvre E 8203,” JCoptS 18 (2016), p. 7–12.
*A. Delattre, “Les communications épistolaires dans les milieux monastiques en Égypte. L’exemple de la correspondance de Frangé,” in O. Delouis et al. (ed.), Les mobilités monastiques, 2019, p. 473–493.
A. Delattre & N. Vanthieghem, “Une nouvelle lettre de Frangé dans la collection de Berlin,” JCoptS 18 (2016), p. 13–17.
N. Vanthieghem, “Magie arabe dans l’ermitage d’un prêtre copte du viiie siècle,” JCoptS 18 (2016), p. 181–184.
Karnak
E. Ghaly, “The Coptic Monastery at the First Pylon of Karnak Temple,” JARCE 53 (2017), p. 105–121.
Dayr Anbā Hadrā. Aswan
R. Bodenstein, “Assuan, Ägypten: Epigraphik, Bau- und Nutzungsgeschichte des Klosters Deir Anba Hadra. Die Arbeiten des Jahres 2018 bis Juni 2019,” e-Forschungsberichte des DAI 2 (2019), p. 21–27.
L.S. Krastel, “Kairo, Ägypten: die koptischen Stelen des Deir Anba Hadra im Koptischen Museum,” e-Forschungsberichte des DAI 2 (2017), p. 35–38, https://publications.dainst.org/journals/efb/article/view/1984.
L.S. Krastel, “Words for the Living and the Dead: The Coptic Inscriptions of Deir Anba Hadra,” in S.C. Dirksen & L.S. Krastel (ed.), Epigraphy through Five Millennia: Texts and Images in Context, Wiesbaden, 2020, p. 169–193.
L.S. Krastel & T.S. Richter, “Eine koptische historische Inschrift im Deir Anba Hadra bei Assuan,” in R. Bußmann, I. Hafemann, R. Schiestl & D.A. Werning (ed.), Spuren der altägyptischen Gesellschaft: Festschrift für Stephan J. Seidlmayer, Berlin, 2022, p. 483–502.
*G.J.M. van Loon, “Le cimetière du Deir Anba Hadra et les fouilles de Jean Clédat,” in A. Boud’hors et al. (ed.), Études coptes XVI, 2020, p. 105–126.
T.S. Richter, “Deir Anba Hadra: ein mittelalterliches Kloster auf dem Westufer von Assuan,” Archäologie in Ägypten. Magazin des Deutschen Archäologischen Instituts Kairo 5 (2019), p. 21.
T.S. Richter, “Assuan, Ägypten: Epigraphie, Bau- und Nutzungsgeschichte des Klosters Deir Anba Hadra. Die Arbeiten des Jahres 2016 bis Juni 2017,” e-Forschungsberichte des DAI 2 (2017), p. 29–34.
A. Soldati, “Una lettera copta dal monastero di Anbā Hadrà presso Aswān,” Aegyptus 98 (2018), p. 189–196.
Notes de bas de page
1There is growing interest among young researchers in Egyptian monasticism, as evidenced by doctoral theses that have been completed and published as monographs: Dekker 2018; Garel 2020; Krueger 2020b; Wegner 2021a.
2Brakke 2006, p. 109; Sheridan 2016, p. 131; Goehring 2016, p. 365; Brakke forthcoming.
3Noteworthy examples included the Online Lecture Series: Material and Written Culture of Christian Egypt (2020–2021), monthly lectures on various topics in Coptic Studies, including monasticism. The event was organized by the Digital Edition of the Coptic Sahidic Old Testament at Göttingen Academy, in cooperation with the Seminar for Egyptology and Coptic Studies at the University of Göttingen. Specific lectures on monasticism were given by L. Blanke, “An Archaeology of Egyptian Monasticism: Settlement, Economy and Daily Life at the White Monastery Federation,” April 21, 2021, and by S. Rubenson, “The Legacy of Origen in Early Egyptian Monasticism,” October 27, 2021. All lectures are available on the YouTube channel Digital Edition of the Coptic Old Testament: https://www.youtube.com/channel/UCerF9ciEUuyLR28eSLIz6Qw.
4Highlight for Coptic literature: The Coptic Scriptorium Project: Digital Research in Coptic Language and Literature, available at https://copticscriptorium.org/; and for Coptic documentary texts: the portal Papyri.info, available at https://papyri.info/browse/hgv/.
5The online collection of the Metropolitan Museum of Art provides photographs of pieces from the Monastery of Epiphanius at Thebes: available at https://www.metmuseum.org/art/the-collection. The Louvre Museum offers access to pieces from the Monastery of Apa Apollo in Bawit: available at https://collections.louvre.fr/en/. British Museum provides access to pieces from the Monastery of Phoibammon in Dayr el-Baḥrī: available at https://www.britishmuseum.org/collection.
6For example, the Yale Monastic Archaeology Project (YMAP-South); available at https://egyptology.yale.edu/expeditions/current-expeditions/yale-monastic-archaeology-project-south-ymap-south.
7Warner & Bolman 2017; Davis, Gasparri, Pyke & Warner 2021. Detailed information at https://egyptology.yale.edu/expeditions/white-monastery-project/area-1.
8Sheridan 2016, p. 131; Goehring 2016, p. 366; Brakke forthcoming.
9Brakke forthcoming. I would like to thank David Brakke for providing me the final version of this plenary report.
10Sheridan 2016, p. 131.
11Available at https://onlinelibrary.wiley.com/doi/book/10.1002/9781444338386. See Blanke 2018; Davis 2020a; Krawiec 2018.
12Available at https://ccdl.claremont.edu/digital/collection/cce. See Agaiby 2021; Ciglenečki 2017 and 2018; Grossmann 2017; Innemée 2016; Krastel 2021; Youssef 2016.
13A Companion to Greco-Roman and Late Antique Egypt: Choat 2019; The Oxford Handbooks: Bitton-Ashkelony 2020; Brakke 2020a; Edwards 2020; Brooks Hedstrom 2019a, 2019b, 2020a; Davis 2020.
14Wipszycka 2018.
15Wipszycka 2009 and 2014.
16Gabra & Takla 2017 and 2020.
17Gabra & Takla 2017 results from the 7th symposium Christianity and monasticism in Egypt from the north of Oxyhrynchus to the Mediterranian Sea excluding al Fayoum, Wadi al-Natrun and Alexandria, held in Dayr Mārī Mīnā, February 8–12, 2015. Gabra & Takla 2020 results from the 8th symposium Christianity and monasticism in Alexandria, Eastern, and Western Deserts, held at Saint Bishoy Monastery at Wādī al-Naṭrūn, February 12–15, 2017.
18Giorda 2018; Wipszycka 2017 and 2019.
19Berkes & Gonis 2020; Blanke 2016; Brooks Hedstrom 2017; El Din Somida Awad 2020; El Dorry 2020; Dzierzbicka 2016; Hansen 2021; López 2016; Mossakowska-Gaubert 2019.
20Wegner 2021a.
21It was framed within the larger project “Monks and monastic communities in the Easter Mediterranean” developed since 2016 at the University of Warsaw; see http://monks.uw.edu.pl/.
22Boud’hors 2016; Gilhus 2021; Mossakowska-Gaubert 2021; Pritchard 2017.
23Gilhus 2021.
24Cozma 2020; Cozma & Giorda 2018.
25Mossakowska-Gaubert 2019.
26Boud’hors 2019; Giorda 2017b; Goehring 2022.
27Wojtczak 2018/2019, 2019 and 2021.
28Garel 2020. See also Garel & Novak 2017; Giorda 2017a.
29Albarrán Martinez 2016; Giorda 2020a.
30Albarrán Martinez 2021; Krawiec 2022; Schroeder 2021a.
31Krawiec 2022.
32Giorda 2017b and 2020b; Hinson 2021.
33Schroeder 2021b.
34Dekker 2018.
35Wipszycka 2021.
36Larsen & Rubenson 2018.
37Choat & Giorda 2017a.
38Dilley 2017a.
39Because literary sources are detailed in another plenary report, I will highlight only the lines of research that have yielded a significant number of publications relevant to the study of monasticism in Egypt.
40Wortley 2019.
41Marquis 2022.
42See section “Pachomian studies” in the bibliography.
43Boud’hors, Brakke, Crislip & Moawad 2022.
44See n. 2, p. 38.
45See “section” Literary sources. Shenoutean studies, in the bibliography, p. 62.
46Blanke 2019.
47Brooks Hedstrom 2017a.
48See “section” Material culture sources. Epigraphy, in the bibliography, p. 68.
49See “section” Material culture sources. Pottery, in the bibliography, p. 69.
50See “section” Material culture sources. Archaeometry, in the bibliography, p. 67.
51This collaboration is illustrated by PAThs. Tracking Papyrus and Parchment Paths. An Archeological Atlas of Coptic Literature; available at https://atlas.paths-erc.eu/; e.g.: Dublin, Chester Beatty Library Copt. Ms. 813 (CLM ID 64; TM/LDAB 107868), 814 (CLM ID 65; TM/LDAB 107869) and 815 (CLM ID 66; TM/LDAB 107870), from the Monastery of Apa Jeremias at Saqqara.
52See n. 4.
53See “section” Monastic settlements. Deir el-Naqlun, in the bibliography, p. 69.
54Detailed information about the project is available at https://www.oeaw.ac.at/en/oeai/research/classical-studies/religious-studies/deir-el-bachit-monastery.
55Detailed information about the project is available at https://www.topoi.org/project/b-4-6/.
56See “section” Monastic settlements. Monastery of Apa Apollo. Bawit, in the bibliography, p. 70. Monastery of Apa Apollo. Bawit: Albarrán Martínez 2016, and 2017; Albarrán Martínez & Boud’hors 2016; Albarrán Martínez & Jiménez Torres 2022; Berkes 2017; Blasco Torres 2019; Boles 2017; Dekker 2017; Delhez 2017; Gerardin 2017a, and 2017b; Stolk 2017a, and 2017b.
57See “section” Monastic settlements. Cell of Frange (TT 29), in the bibliography, p. 75. Cell of Frange (TT29).
58Krueger 2018, 2020a, 2020b, and 2020c.
Auteur
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María Jesús Albarrán Martínez
María Jesús Albarrán Martínez is a tenured researcher at Consejo Superior de Investigaciones Científicas in Madrid. She is also in charge of the Coptic section of the Palau-Ribes collection in Barcelona. Her research primarily focuses on Egyptian monasticism, with an emphasis on nuns. In addition, she edits and studies papyrological sources, paying particular attention to their materiality. She is the author of Prosopographia asceticarum aegyptiarum (2010) and Ascetismo y monasterios femeninos en el Egipto tardoantiguo. Estudio de papiros y ostraca griegos y coptos (2011).
María Jesús Albarrán Martínez est chargée de recherche au Consejo Superior de Investigaciones Científicas à Madrid. Elle est aussi responsable du fonds copte de la collection Palau-Ribes à Barcelone. Ses travaux concernent principalement le monachisme égyptien et plus spécifiquement les moniales. En outre, elle édite et étudie les sources papyrologiques, et porte une attention particulière à leur matérialité. Elle est l’autrice de Prosopographia asceticarum aegyptiarum (2010) and Ascetismo y monasterios femeninos en el Egipto tardoantiguo. Estudio de papiros y ostraca griegos y coptos (2011).
Le texte seul est utilisable sous licence Licence OpenEdition Books. Les autres éléments (illustrations, fichiers annexes importés) sont « Tous droits réservés », sauf mention contraire.
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