Relevant bibliographies by topics / Ascetical theology

Academic literature on the topic 'Ascetical theology'

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Published: 4 June 2021
Last updated: 19 February 2022

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Journal articles on the topic "Ascetical theology"

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Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.

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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стремление к безмолвию как тройственный фактор притяжения подвижников в Палестину; 3) Авраам (см. Быт. 12, 1) как библейский прообраз монашеского удаления в Святую Землю и духовного странничества в свете тропологическо-буквальной экзегезы; 4) любовь Божия как нравственно-мистическое основание для пребывания вблизи Святого Града; 5) важность молитвы у святых мест, участия в таинствах и обрядах, а также поста как подготовительного подвига ко встрече со святыней; 6) нравственно-аскетические ограничения на пребывание у святых мест. Анализ нравственно-аскетических и экзегетических тем богословия святых мест выявляет в житийной литературе множественные следы интертекстуальности, позволяющие говорить о корпусе этих текстов как о проявлениях последовательной и живой патристической традиции. Обе части исследования позволяют сделать вывод о том, что её истоки следует видеть в богослужебной, экзегетической традиции, практике почитания святынь, а также догматическом и нравственно-аскетическом богословии палестинских и иных патристических авторов христианского Средиземноморья. The second part of this article continues the exploration of theological reflection on the holy places of Palestine in the works of these eminent hagiographers of Palestinian monasticism of the 6th-7th centuries: the Life of St. Theodosius by Theodore of Petra, a series of Lives compiled by Cyril of Scythopolis, and the Spiritual Meadow by John Moschus. In the light of patristic tradition a diverse range of moral, ascetical and exegetical topics of this theological field is examined, including: 1) the holy places as the living environment of Palestinian ascetics; 2) the veneration of the holy places, the flight from the world, and the desire for hesychia as a threefold factor of attraction to Palestine for ascetics; 3) Abraham (Gen. 12, 1) as a biblical typos of monastic retreat to the Holy Land and of the spiritual xeniteia in the light of tropological and literal exegesis; 4) God’s love as a moral and mystical basis for living near the Holy City; 5) the importance of prayer at the holy places, participation in sacraments and rituals, and fasting as a preparation for encounter with the holy places; 6) moral and ascetic restrictions on living at the holy places. This analysis of moral-ascetical and exegetical topics within the theology of the holy places attested in hagiographical literature shows multiple traces of intertextuality, which enables us to state that this theological reflection is a manifestation of a coherent and living patristic tradition. The two parts of this article seek to show that the origins of this theology flow from liturgical and exegetical traditions, the practice of venerating the holy places, and the dogmatic, moral, and ascetic theology of Palestinian and other patristic authors of the Christian Mediterranean.
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Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.

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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стремление к безмолвию как тройственный фактор притяжения подвижников в Палестину; 3) Авраам (см. Быт. 12, 1) как библейский прообраз монашеского удаления в Святую Землю и духовного странничества в свете тропологическо-буквальной экзегезы; 4) любовь Божия как нравственно-мистическое основание для пребывания вблизи Святого Града; 5) важность молитвы у святых мест, участия в таинствах и обрядах, а также поста как подготовительного подвига ко встрече со святыней; 6) нравственно-аскетические ограничения на пребывание у святых мест. Анализ нравственно-аскетических и экзегетических тем богословия святых мест выявляет в житийной литературе множественные следы интертекстуальности, позволяющие говорить о корпусе этих текстов как о проявлениях последовательной и живой патристической традиции. Обе части исследования позволяют сделать вывод о том, что её истоки следует видеть в богослужебной, экзегетической традиции, практике почитания святынь, а также догматическом и нравственно-аскетическом богословии палестинских и иных патристических авторов христианского Средиземноморья. The second part of this article continues the exploration of theological reflection on the holy places of Palestine in the works of these eminent hagiographers of Palestinian monasticism of the 6th-7th centuries: the Life of St. Theodosius by Theodore of Petra, a series of Lives compiled by Cyril of Scythopolis, and the Spiritual Meadow by John Moschus. In the light of patristic tradition a diverse range of moral, ascetical and exegetical topics of this theological field is examined, including: 1) the holy places as the living environment of Palestinian ascetics; 2) the veneration of the holy places, the flight from the world, and the desire for hesychia as a threefold factor of attraction to Palestine for ascetics; 3) Abraham (Gen. 12, 1) as a biblical typos of monastic retreat to the Holy Land and of the spiritual xeniteia in the light of tropological and literal exegesis; 4) God’s love as a moral and mystical basis for living near the Holy City; 5) the importance of prayer at the holy places, participation in sacraments and rituals, and fasting as a preparation for encounter with the holy places; 6) moral and ascetic restrictions on living at the holy places. This analysis of moral-ascetical and exegetical topics within the theology of the holy places attested in hagiographical literature shows multiple traces of intertextuality, which enables us to state that this theological reflection is a manifestation of a coherent and living patristic tradition. The two parts of this article seek to show that the origins of this theology flow from liturgical and exegetical traditions, the practice of venerating the holy places, and the dogmatic, moral, and ascetic theology of Palestinian and other patristic authors of the Christian Mediterranean.
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Anderson, Elizabeth. "The Experience of Abandonment by God in Syriac Christian Ascetical Theology." Spiritus: A Journal of Christian Spirituality 20, no. 1 (2020): 79–104. http://dx.doi.org/10.1353/scs.2020.0022.

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Hilarion of Volokolamsk, Metropolitan. "Mystical Theology of St. Simeon New Theologian." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 3–20. http://dx.doi.org/10.24204/ejpr.v7i2.117.

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The article deals with the problem of the divine light in the mystical works of St Symeon the New Theologian (949–1022) in the context of the Eastern Christian ascetical tradition. The author focuses on the passages referring to the divine light in the works of Evagrios Pontikos, St Isaac the Syrian, St Maximus the Confessor, and in the Makarian corpus. As is shown in the present contribution, none of these authors created a fully-developed theory of the vision of the divine light. Being close to these writers in many ideas, St Symeon was generally independent of any of them in his treatment of the theme of vision of light, always basing himself primarily upon his own experience.
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Carnes, Natalie. "The Body and Desire: Gregory of Nyssa's Ascetical Theology by Raphael A. Cadenhead." Journal of Early Christian Studies 27, no. 4 (2019): 665–67. http://dx.doi.org/10.1353/earl.2019.0057.

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Torrance, Alexis. "Repentance as the Context of Sainthood in the Ascetical Theology of Mark the Monk." Studies in Church History 47 (2011): 80–89. http://dx.doi.org/10.1017/s0424208400000863.

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It seems fitting to begin with a tribute to the late Henry Chadwick, whose thorough, even-handed, and ever readable work contributed much to our understanding of the theme of sanctity in the early Church. In particular, his address at a conference on ‘The Byzantine Saint’ held in Birmingham in 1980 exemplified his capacity to identify and constructively pursue the broad issues at stake. In speaking of the early saints and the content of their lives, Chadwick explains, ‘we are tempted either to tell the stories of their mortifications and then, as was said of Lytton Strachey, ostentatiously refrain from laughing, or we go in search of trendy non-religious explanations of the social needs that created them’. He goes on to acknowledge, as most would, the importance of sociological interpretations and their potential for the study of sanctity, but warns that ‘a stripping away of their religious motivation will leave the historian with a distorted picture’. It is along this route of keeping the religious or theological motivations and presuppositions of sanctity in mind, that the present essay will proceed. It focuses on the neglected concept of μετάνoια or ‘repentance’ (lit. a ‘change of mind’) which dominates much of the ascetic theology of the early Christian East, particularly as expounded by the influential fifth-century theologian Mark the Monk (or ‘the Hermit’ / ‘the Ascetic’).
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Van Beeck, Frans Jozef. "Fantasy, the Capital Sins, the Enneagram, and Self-Acceptance: An Essay in Ascetical Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 2 (May 1994): 179–96. http://dx.doi.org/10.1177/106385129400300206.

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MELCHERT, CHRISTOPHER. "Exaggerated fear in the early Islamic Renunciant Tradition." Journal of the Royal Asiatic Society 21, no. 3 (July 2011): 283–300. http://dx.doi.org/10.1017/s1356186311000241.

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AbstractThe Sunni tradition of the ninth and tenth centuries often reports Muslims from the seventh and eighth centuries so fearful of God and the Last Judgement that they wished they had never been born, wept uncontrollably, and otherwise carried on as we seldom hear of from later centuries. My first object is therefore to make out what these fearers were up to. To look forward, I would characterise the piety on display as being intensely ascetical. It is about insecurity and divine transcendence, not trust and nearness to God. The fearers seem to have cultivated anxiousness to maintain their devotion and prevent complacency. My second object is to make out why such exaggerated fear evidently faded away in the later eighth century. I tend to think that fear had to be moderated with the development of Sunni theology in the ninth century, which made it necessary to stress the prospect of salvation for all Muslims, and of a Sunni piety that eschewed extreme practices unsuitable for everyone to undertake.
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Hankey, Wayne J. "From St. Augustine and St. Denys to Olier and Bérulle’s Spiritual Revolution." Articles spéciaux 63, no. 3 (June 10, 2008): 515–59. http://dx.doi.org/10.7202/018175ar.

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By way of statutes on the façade of L’Hôtel du Parlement de Québec (especially Marie de l’Incarnation, Jean-Jacques Olier, and François de Laval), we explore the Augustinian and Pseudo-Dionysian foundations of the spirituality of New France. By way of records of the life there, and the textbooks used in them, we investigate the kinds of Augustinianism taught and inculcated at the Séminaire de Québec and the Grand Séminaire de Montréal ; particularly, we observe the passage from Gallican to Ultramontane ecclesiology. Olier’s surprising presence on the façade leads us to the Sulpicians and the political theology of the Cardinal de Bérulle. The Copernican revolution effected by this Dionysian hierarch brings a new interpretation of the sacrifice of Christ and the centrality of the priest. The institutional and ascetical implications of this new orientation in Christianity were worked out in New France far more completely than in the Hexagon. We conclude with a consideration of the character and role of the Catholic Church formed in this way in Post Conquest Québec and the consequences this had for the definitions of provincial and federal powers in the Canadian constitution. The Québec Church showed not only the enormous success modern clericalist and centralised Catholicism, with the seminary as its instrument, could achieve but also its limits.
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Madigan, Patrick. "The Body and Desire: Gregory of Nyssa’s Ascetical Theology. By Raphael A.Cadenhead. Pp. xii, 267, Oakland, CA, University of California Press, 2018, £74.00/$95.00." Heythrop Journal 62, no. 2 (March 2021): 412. http://dx.doi.org/10.1111/heyj.13893.

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Dissertations / Theses on the topic "Ascetical theology"

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Brogan, Robert D. G. "The ascetical theology of Isaac of Stella." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358505.

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Cadenhead, Raphael Albert. "Corporeality and desire : a diachronic study of Gregory of Nyssa's ascetical theology." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648813.

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Christodoulou, Panayiotis. "Aspects of pastoral theology of Saint Basil the Great in his ascetical works." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Kulakov, Mikhail. "The infinite diversity of persons : individual personality in the ascetical theology of St Feofan the Recluse (1815-1894)." Thesis, University of Oxford, 2000. https://ora.ox.ac.uk/objects/uuid:a184a287-dd28-44c1-bb33-5ab2c0782d70.

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The teachings of St. Feofan (1815-1894), together with his celebrated Russian translation of the Philokalia, played a major role in the spiritual revival of nineteenth century Russia, earning him the reputation of one of the greatest Russian theoreticians of Orthodox mysticism. Yet Feofan also provoked fierce criticism of such eminent Russian thinkers as Nicolas Berdyaev. This study focuses on one of the most significant elements of Feofan's legacy: the notion of legitimacy of spiritual diversity. This idea permeates Feofan's discussions of the striking dissimilarities demonstrated by persons engaged in ascetic and spiritual pursuits. It is highlighted by the fact that Feofan derives his positive attitude to diversity from within the tradition generally perceived as intolerant of dissent and non-conformity. Based within a wider context of Orthodox mystical tradition, this study examines Feofan's major writings, his work with the texts of the Philokalia, and his public and private correspondence. Attention is given to such pivotal concepts as his notions of the spirit and the heart; intimate communion with God; and the cardinal importance of spiritual self-consciousness. The study reveals Feofan's indebtedness to Byzantine ascetic spirituality, as well as his unusual openness to Western thought - reflected in his innovative synthesis of patristic asceticism and German romantic psychology. This study also addresses the ambivalence of Feofan's inner conflicts: namely, between his passionate belief in spiritual self-determination and his authoritarian teaching on 'silent submissiveness'; and between his defence of the legitimacy of spiritual diversity within the realm of ascetic experience and his unwillingness to extend that same principle beyond the limits of his own tradition. The thesis is not only the first critical account in English of Feofan's spiritual teaching, but is also an ecumenical exercise in which attitudes toward religious diversity within the Russian monastic tradition are examined by a Russian evangelical.
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Thom, Catherine Philomena, and res cand@acu edu au. "The Ascetical Theology and Praxis of Sixth to Eighth Century Irish Monasticism as a Radical Response to the Evangelium." Australian Catholic University. Sub-Faculty of Theology, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp26.29082005.

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This thesis aims at an exploration of the ascetical theology and praxis of the sixth to the eighth century Irish monasticism viewed as a radical response to the Christian evangelium. It also aims to analyse the extent to which the distinctive response of the monastic Irish in the period arose from their Celtic cultural context. Culture influences all aspects of life and given that this work is addressing the critical period of the emergence of a people from primitive forms of religious belief and practice to Christianity it would be important to evaluate the influence of culture. The thesis is an exploration in the sense that, though much has been written about monasticism and specifically the Irish monastic movement up to and beyond the tenth century, the discussion of the ascetical theology and praxis has the potential to open up new pathways to better understanding and appreciation of this phenomenon within the wider Irish Church.  The scope of the work ranges briefly over the cultural context of Irish society in the pre and post-Christian era: its social organisation, sagas, Brehon laws and druidism. The primary sources utilised include the penitentials, the monastic rules, the Vitae and writings of ColumCille and Columbanus. These formative works regarding two of the most influential early Irish monastic founders are seen as encapsulating, and broadly illustrating, the ascetical emphasis and praxis of this time. The work draws on the ancient notions and practices of asceticism and the principle of contraries brought to light by Cassian. One facet of the radicality of Irish monasticism, manifested specifically in the penitentials, lies partly in the fact that, whereas asceticism is usually perceived as a personal response to the call to change one's lifestyle, the Irish praxis was, on the whole, undertaken in the context of a community.  Chapter One looks briefly at the Irish Church as part of that phenomenon called the Celtic Church. Other aspects of the topic addressed in this chapter include history (the Irish of the period had a particular way of looking at it), theology, asceticism, radicality and how each of these facilitates the future analysing of the primary sources. Chapter Two analyses the Irish penitentials that traditionally, and often today, have been seen as harsh and inflexible. Chapter Three analyses the monastic rules of some early founders and demonstrates that they are a call to a radical lifestyle for those committed to the religious life, compared with the ordinary demands of the Christian evangel. In Chapters Four and Five, the lives and writing of ColumCille and Columbanus are treated. The Sermons of Columbanus are the primary material used in Chapter Five. The conclusions of this work are that the radicality in the monastic rules, penitentials and the Vitae of its most prominent founders reveals that all the practices were designed to promote personal growth in the spiritual life and were not primarily focussed on punishment. They were about an inner transformation that enhanced one's personal, spiritual and human well being rather than a humiliation and belittling of the person. Present day psychology and the behavioural sciences in general would affirm the wisdom of the fundamental belief inherent in Cassian's contraries, which underpinned the injunctions in both the monastic rules and penitentials. The evidence deduced from many of the injunctions in the extant penitentials is that of a balanced presentation of the ideals of asceticism, which were a guide for the inner transformation of the person. Both the penitentials and the monastic rules also point to the emphasis on individuality that is evident in much Irish secular writing. The injunctions of the extant rules make it clear that their asceticism was, through prayer, sacrifices or mortification and work, to aid in the transforming of the energy of self-denial into a spiritual power. The asceticism thus recommended in these primary sources of the sixth to the eighth century Irish monastic movements was not harsh and inhuman, for the radicality of their lives depended on the fact that it was deliberately and personally chosen by the monks. They were captured by the beauty of their newly found faith in the Christian God, incarnated in Jesus whose life they contemplated in the daily recitation of the Canonical Hours and whose presence surrounded them in the totality of creation.
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Sakharov, Nicholas V. "The theology of Archimandrite Sophrony." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312683.

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Rozumna, Yuliia. "The interrelatedness of doctrine and ascetic life : St Basil of Caesarea's proof of the divinity of the Holy Spirit." Thesis, University of Nottingham, 2018. http://eprints.nottingham.ac.uk/51735/.

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This thesis comprises the comprehensive study of St Basil of Caesarea’s theology of the Holy Spirit. It is argued that St Basil believes in the divinity of the Spirit, even though he never calls him ‘God’ or ‘of the same nature’ (homoousion) with the Father and the Son. This silence can be explained by the fact that the nature of the Spirit is such that it cannot be revealed. The Spirit reveals the Son, but stays hidden himself. In the present age we can only judge about the nature of the Spirit from Scripture, his actions in the world, and in the lives of prominent ascetics. In this thesis we demonstrate that St Basil defends the divinity of the Spirit not only from traditional ideas of agency of the Spirit in inspiration of Scripture and in baptism, and not only in sanctification, but also from his role in creating the world, angels and humanity, his role in teaching true doctrines and guiding the Christians, in supporting humans in their ascetic struggles, and in providing knowledge of the Father and the Son. St Basil affirms the divine nature of the Spirit by describing his divine activities in all spheres of human life and in the history of humanity, by asserting his equal honour (homotimia) with the other two Persons and his sharing in communion (koinonia) of the Father and the Son. Moreover, it is argued that for St Basil the ascetic life is grounded in the right doctrines, especially doctrine on the Spirit, and that one can understand the true doctrines only by living an ascetic life, that is, the life in the Spirit. We show that St Basil’s teaching on the divinity of the Spirit is evident in his ascetic works, but also that his dogmatic letters and treatises speak of the ascetic life. Finally, it is demonstrated that the theologian addresses his ascetic ideals to the whole of the Church and not just to monastics. He explains the truth of the doctrine of the Spirit to lay people, clergy, and ascetics. The Spirit is divine and communicates divine life through and in himself.
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Daly, Todd T. "A theological analysis of life extension via aging attenuation with particular reference to ascetic practice in the Desert Fathers." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/2588.

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In this thesis I offer a theological analysis of biomedical efforts to extend the healthy human lifespan by attenuating the aging process, situating this project within the Christian quest to holiness. The potential of even modestly extended life spans has profound social, familial, political, economic, religious, and environmental implications, and warrants considerable theological reflection, hitherto largely absent from contemporary ethical discussion. Hence, I critique the biomedical attempt to extend human life via aging retardation by considering the historical attitudes towards one’s aging body and longevity within the Christian tradition, paying particular attention to shifts in attitude regarding aging and decay, and by examining the Christian discipline of fasting as practiced by the Desert Fathers, who believed that an attenuated rate of aging was one physiological outcome (among others) subsumed under a larger moral project of character transformation. While the concept of a normative lifespan as derived from Scripture is highly tenuous, a relationship between finitude and a wisdom that recognizes one’s bodily limits does emerge. While key figures in the history of the Church have acknowledged both the difficulties of earthly life and the promise of bodily resurrection leading to a general ambivalence concerning the length of life and its extension, such attitudes were challenged by Francis Bacon and mirrored during the theological upheavals of the Great Awakenings in America. Drawing upon the work of Charles Taylor and Thomas R. Cole, I discuss the theological shifts whereby spiritual growth was segregated from physical aging via an increasingly instrumental stance towards aging and its mutability, increasing one’s fear of death. In the remainder of the thesis I examine St. Antony’s ascetic regime which enabled him to ‘remake’ his body as part of reordering and refining his soul to be the leader of his body, a regime which entailed an attenuated rate of aging. Drawing upon Karl Barth’s christological anthropology who locates the unity and order of soul and body in the person of Jesus Christ, I demonstrate how current attempts to retard aging exacerbate the ‘disorder’ and segregation of body and soul, described as ‘sloth’ and ‘care,’ negating the role of the body and its limitedness in the formation of one’s soul, and failing to mitigate the fear of death occasioned by such a disorder. Finally, I situate the Christian discipline of fasting as an alternative to life extension within the context of the practices of faith communities, understood minimally as baptism and the Lord’s Supper.
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Lysack, Alan Maxym. "The ascetic and eucharistic dimensions of orthodox spirituality : Metropolitan John Zizioulas and the debate in contemporary orthodox theology." Doctoral thesis, Université Laval, 2016. http://hdl.handle.net/20.500.11794/27555.

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Protocole d'entente entre l'Université Laval et l'Université de Sherbrooke
Le Métropolite Jean (Zizioulas) de Pergame avance qu’il existe deux types de spiritualité dans l’Église primitive: la spiritualité monastique et la spiritualité eucharistique. En outre, il soutient que saint Maxime le Confesseur est celui qui a réalisé la synthèse des deux. Cette thèse est une étude en spiritualité orthodoxe qui prend la synthèse de saint Maxime comme point de départ, puis l’utilise comme paradigme pour examiner la pensée de plusieurs Pères et théologiens orthodoxes contemporains, y compris celle-là même du Métropolite Jean Zizioulas. Il devient évident dans la thèse que le Métropolite Jean Zizioulas comprend la synthèse différemment de saint Maxime et de ses célèbres successeurs, saint Syméon le Nouveau Théologien et saint Grégoire Palamas. Plusieurs ambigüités dans la spiritualité proposée par le Métropolite Jean Zizioulas sont examinées en détail. La position du Métropolite voulant que l’Eucharistie bénéficie d’une primauté exclusive dans la spiritualité et l’ecclésiologie orthodoxe est contestée. L’argument avancé dans la thèse est le suivant: la spiritualité et l’ascétisme devraient constituer l’ecclésiologie orthodoxe, permettant, dans la spiritualité orthodoxe, la primauté de l’Eucharistie qui les contient. La spiritualité orthodoxe se révèle comme l’équilibre entre les dimensions ascétique et eucharistique, ce qui est sans doute le plus manifeste dans l’intégration de la liturgie eucharistique avec la liturgie du cœur.
Metropolitan John (Zizioulas) of Pergamon posits that there were two types of spirituality in the early Church: monastic and eucharistic. He further argues that Saint Maximos the Confessor was responsible for forging a synthesis of the two. This dissertation is a study in Orthodox spirituality that takes the Maximian synthesis as a point of departure and uses it as a paradigm to examine the thought of several Fathers and contemporary Orthodox theologians, including that of Metropolitan John Zizoulas himself. It becomes apparent in the dissertation that Metropolitan John Zizioulas understands the synthesis differently than does Saint Maximos and his celebrated successors, Saint Symeon the New Theologian and Saint Gregory Palamas. Several ambiguities in the spirituality proposed by Metropolitan John Zizioulas are examined in detail. The Metropolitan’s position that the Eucharist enjoys an exclusive primacy in Orthodox spirituality and ecclesiology is challenged. The thesis advanced in the dissertation is that spirituality and asceticism should be constitutive of Orthodox ecclesiology, allowing in Orthodox spirituality for a primacy of the Eucharist that is inclusive of them. Orthodox spirituality is revealed as a balance of the ascetic and eucharistic dimensions, a reality that is best demonstrated in the integration of the eucharistic liturgy with the liturgy of the heart.
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Thom, Catherine Philomena. "The ascetical theology and praxis of the sixth to the eighth century Irish monasticism as a radical response to the evangelium /." 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp26.29082005.

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Thesis (Ph. D.)--Australian Catholic University, 2002.
A thesis submitted in total fulfillment of the requirements fro the degree of Doctor of Philosophy. Includes bibliographical references (274-282). Also available in an electronic version via the internet.
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Books on the topic "Ascetical theology"

1

English spirituality: An outline of ascetical theology according to the English pastoral tradition. [Cambridge, Mass.]: Cowley, 1986.

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Ming, Chan Yew. The never-ending history of divine-human partnership: Ascetical theology in the gospel of Thomas. Birmingham: University of Birmingham, 2000.

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Basil. Scrieri morale și ascetice. București: Editura Basilica a Patriarhiei Române, 2013.

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Veuthey, Léon. Itinerario francescano: Commento teologico ascetico mistico. Roma: Miscellanea francescana, 2000.

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Das Ideal der Wüstenaskese und seine Rezeption in Gallien bis zum Ende des 6. Jahrhunderts. Münster: Aschendorff, 1994.

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On the prayer of Jesus: From the ascetic essays of bishop Ignatius Brianchaninov. Shaftesbury, Dorset: Element, 1993.

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Way of the ascetics: The ancient tradition of discipline and inner growth. Crestwood, N.Y: St. Vladimir's Seminary Press, 1985.

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Ettore, Perrella, ed. Che cos'è l'ortodossia: Capitoli, scritti ascetici, lettere, omelie ; testo greco a fronte. Milano: Bompiani, 2006.

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Athanasius of Alexandria: Bishop, theologian, ascetic, father. Oxford: Oxford University Press, 2012.

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Thulstrup-Pragensis, John. Gita latine: The Bhagavadgita in Latin : the sacred Bhagavadgita translated poetically into Latin using terms from the Christian Theologia Ascetica et Mystica, with respect to the Hindu parallel. Copenhagen: Vismaya Press, 2009.

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Book chapters on the topic "Ascetical theology"

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Monge, Rico. "THE CENTRALITY OF ST. ISAAC THE SYRIAN’S ASCETICAL THEOLOGY IN DOSTOEVSKY’S THE BROTHERS KARAMAZOV." In Orthodox Monasticism Past and Present, edited by John A. McGuckin, 505–12. Piscataway, NJ, USA: Gorgias Press, 2015. http://dx.doi.org/10.31826/9781463236656-032.

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Monge, Rico. "The Centrality Of St. Isaac The Syrian's Ascetical Theology In Dostoevsky's The Brothers Karamazov." In Syrisch-arabische Biographieen des Aristotles. Syrische Commentare zur Eisagoge des Porphyrios, edited by Anton Baumstark, 505–12. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463231583-019.

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Tucker, Gregory. "CONVERTING THE USE OF DEATH: THE ASCETIC THEOLOGY OF ST MAXIMUS THE CONFESSOR IN AD THALASSIUM 61." In Orthodox Monasticism Past and Present, edited by John A. McGuckin, 379–94. Piscataway, NJ, USA: Gorgias Press, 2015. http://dx.doi.org/10.31826/9781463236656-022.

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Tucker, Gregory. "Converting The Use Of Death: The Ascetic Theology Of St Maximus The Confessor In Ad Thalassium 61." In Syrisch-arabische Biographieen des Aristotles. Syrische Commentare zur Eisagoge des Porphyrios, edited by Anton Baumstark, 379–94. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463231583-009.

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Cadenhead, Raphael A. "Conclusion." In Body and Desire, 155–62. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297968.003.0011.

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The conclusion provides a recapitulation of the salient concepts of Gregory’s ascetical theology to highlight its richest and most striking aspects. It ends with some brief closing suggestions on how these insights challenge the underlying presumptions of contemporary ethical discourse.
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Cadenhead, Raphael A. "A Worldly Life of Desire." In Body and Desire, 75–87. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297968.003.0006.

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Chapter 4 is the first chapter in part B of the book, “The Ascetical and Eschatological Mixture of Male and Female,” which considers the significance of two major life-events—the death of two of his siblings, first Basil and then Macrina—on Gregory’s theological and philosophical reflections. Part B also highlights the doctrinal controversies with which Gregory contended as Bishop of Nyssa. Chapter 4 examines Gregory’s ascetical theology during the middle period of his literary career. It begins with a recapitulation of the nexus of associations that arose out of the early phase to chart their train of development in the middle period. Particular focus is given to Gregory’s application (and adaptation) of Plato’s account of “mixed pleasures,” which he uses to characterize human life after the fall. This leads to an analysis of the sufferings of the ascetic life that Gregory portrays as a necessary counterweight to the pursuit of worldly pleasure. Whereas the De virginitate presents the life of virginity as an ascetic release from the worldly burdens associated with the conjugal life, Gregory in the middle period highlights the sufferings inherent in lifelong celibacy (such as loneliness). What then follows is a discussion of the male/female hierarchy in marriage, which Gregory appears to support on the basis of biblical authority and his contempt for worldly manifestations of “womanish” vice.
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Abraham, William J. "Salvation." In Divine Agency and Divine Action, Volume III, 231–45. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786528.003.0017.

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Divine grace makes possible genuine victory over moral evil. This theme is best explored on several levels: a reading of Genesis 12, 15, and 22, attention to the concepts available, various lists of virtues, actions, and practices, and the resources of ascetical theology. Sanctity is based in divine predestination and the narrative of salvation inaugurated in Abraham and continued in the church. With this narrative in place we can provide a rich commentary on conspicuous sanctity. This opens up the door to engagement with the life and witness of the saints. It also provides a fitting climax in the rare cases of transfiguration.
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Cadenhead, Raphael A. "The Death of Siblings." In Body and Desire, 88–106. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297968.003.0007.

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Chapter 5 considers the impact of the death of two of Gregory’s siblings, Basil and Macrina, on his ascetical theology. It begins with an analysis of the much-disputed question of the restoration of human genitalia in Gregory’s account of the general resurrection. The author argues that there are two rival anthropologies at play (one based on Genesis 1:27a–b, the other on Genesis 2), which offer different perspectives on the eschatological finality of sexual differentiation. Looking at Gregory’s writings diachronically reveals why these two anthropologies came into contact with each other during the middle phase of his literary career and why they do not reach a point of resolution or synthesis in his theorization on the restoration of human genitalia. These discussions of embodied difference prepare the way for a consideration of their spiritual and moral associations. By drawing attention to the neglected figure of Naucratius, one of Gregory’s brothers, who “overcame” his “manhood” to make advancements in the moral life, the author argues that male virility, for Gregory, needs to be renounced in the moral life just as much as female passion. Both male and female characteristics, which are deeply embedded in the fallen state of humanity, need to be chastened and transformed through the bodily disciplines of the ascetic life.
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Cadenhead, Raphael A. "Marriage, Celibacy, and Pederasty." In Body and Desire, 33–52. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297968.003.0003.

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Chapter 1 is the first chapter in part A of the book, “The Integrative Significance of the Body in the Life of Virtue,” which examines Gregory’s early ascetical theology, which covers a span of roughly seven years—from the composition of the De virginitate, his earliest work (371), to the death of his brother, Basil of Caesarea, in September 378. Chapter 1 begins with an analysis of Mark Hart’s essay on Gregory’s De virginitate, and makes the case for the integrative view of the virtues in the life of virginity. For Gregory, virginity is emblematic of the angelic life and the privileged point of entry into the life of virtue, but Christians who pursue the life of virginity must also eschew other vices, such as pride and hate. This leads onto an area of discussion that has been subject to considerable misunderstanding—the difference between the Platonic ideal of the chaste love of a man for an adolescent boy and Christian virginity. For Gregory, celibacy replicates the same spiritual outcomes as Platonic pederasty but removes the need for a physical example of beauty—the beloved—to redirect erotic desire toward the Form of beauty.
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"Some Mystical Attributes of Gregory’s Ascetic Theology." In Gregory the Great, 44–52. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj75m1.9.

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