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Books on the topic 'Ascetical theology'

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Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

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

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2

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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3

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

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4

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

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5

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

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6

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

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7

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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8

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

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9

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

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10

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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11

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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12

Edouard, Jeauneau, and Erigena, Johannes Scotus, ca. 810-ca. 877., eds. Maximi Confessoris Ambigua ad Iohannem: Iuxta Iohannis Scotti Eriugenae latinam interpretationem. Turnhout: Brepols, 1988.

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13

Basil, St, and Basil. Ascetical Works. Catholic University of America Press, 1999.

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14

Cadenhead, Raphael A. Body and Desire: Gregory of Nyssa's Ascetical Theology. University of California Press, 2018.

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15

The Body and Desire: Gregory of Nyssa's Ascetical Theology. University of California Press, 2018.

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16

Very Rev. Adolphe Tanqueray S.S.D.D. The Spiritual Life: A Treatise on Ascetical and Mystical Theology. Echo Point Books & Media, 2015.

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17

Harton, F. P. The Elements of Spiritual Life: A Study in Ascetical Theology. Wipf & Stock Publishers, 2004.

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18

(Translator), Herman Branderis, ed. The Spiritual Life: A Treatise On Ascetical And Mystical Theology. 2nd ed. Tan Books & Publishers, 2001.

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19

Scully, Jason. Isaac of Nineveh's Ascetical Eschatology. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803584.001.0001.

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This book demonstrates that Isaac’s eschatology is an original synthesis based on ideas garnered from a distinctively Syriac cultural milieu. This cultural milieu includes ideas adapted from Syriac authors like Ephrem, John the Solitary, and Narsai, but also ideas adapted from the Syriac versions of texts originally written in Greek, like Evagrius’s Gnostic Chapters, Pseudo-Dionysius’s Mystical Theology, and the Pseudo-Macarian homilies. Isaac’s eschatological synthesis of this material is a sophisticated discourse on the psychological transformation that occurs when the mind has an experience of God. It begins with the premise that asceticism was part of God’s original plan for creation. Isaac says that God created human beings with infantile knowledge and that God intended from the beginning for Adam and Eve to leave the Garden of Eden. Once outside the garden, human beings would have to pursue mature knowledge through bodily asceticism. Although perfect knowledge is promised in the future world, Isaac also believes that human beings can experience a proleptic taste of this future perfection. Isaac employs the concepts of wonder and astonishment in order to explain how an ecstatic experience of the future world is possible within the material structures of this world. According to Isaac, astonishment describes the moment when a person arrives at the threshold of eschatological perfection but is still unable to comprehend the heavenly mysteries, while wonder describes spiritual comprehension of heavenly knowledge through the intervention of divine grace.

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20

Palmer, Thomas. A Popular Asceticism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.003.0009.

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Jeremy Taylor cited Arnauld’s famous work on frequent communion in his Unum Necessarium of 1655, and made use of the French writer’s arguments in a later work, The Worthy Communicant. This chapter provides parallel discussions of the two theologians’ doctrines of repentance, which both were concerned to enlarge in scope in the context of what they considered the deficiencies in contemporary Protestant and Catholic approaches. The chapter concludes with a textual comparison between their arguments regarding the primitive practice of penance, which suggests that Taylor may have drawn directly on Arnauld’s work. In requiring that penitents should efface all affection to involuntary sin, or in other words be directed by a perfect contrition, both writers laid out a rigorist programme which dissolved the distinction between moral and ascetical theology.

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21

Theology As Ascetic Act Disciplining Christian Discourse. Lang, Peter, Publishing Inc., 2010.

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22

Elliott, Dyan. Chaste Bodies, Salacious Thoughts. Edited by Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.28.

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At the centre of the clerical vocation was the conundrum of balancing the clergy’s commitment to chastity with the many aspects of their professional training and responsibilities that either tacitly or overtly concerned sex. On a pedagogical level, there were pagan authors, like the sexually savvy Ovid, who were at the cornerstone of the acquisition of letters. But biblical tradition, theology, and ascetical literature also treated sexuality and sexual temptation very explicitly. Such concerns loom even larger on a practical level. The clergy had always assumed the responsibility of monitoring lay mortality. But the sexually explicit nature of their pastoral obligations would increase exponentially when the Church established a hegemony over marriage and made auricular confession mandatory for the laity in the high Middle Ages. This chapter provides an overview of the many different kinds of sources that lend insight into this, at times, fraught aspect of the clerical vocation.

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23

Brianchaninov, Ignatius, and Ignatii. On the Prayer of Jesus: From the Ascetic Essays of Bishop Ignatius Brianchaninov. Element Books, 1993.

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24

Ashe, Laura. Know Yourself. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199575381.003.0004.

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This chapter traces the development of the new theology of interiority and confessional soul-searching, analysing the Life of Christina of Markyate and the hagiographical Life of St Alexis, observing the changes in understanding of sin and virtue in the early twelfth century. Abelard’s theory of self-knowledge and of the ethics of the will are examined in this light. It then considers the devotional sufferings of the ascetic, and moves to a long discussion of the Ancrene Wisse, the guide for thirteenth-century anchorites, in how to keep a pure heart. The love of God is central to this, as is the experience of pain and of shame. New theories of the Incarnation are described and analysed as part of a great cultural change.

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25

Chrysostom, John. Saint Chrysostom on the Priesthood, Ascetic Treatises, Select Homilies and Letters and Homilies on the Statues: Nicene and Post-Nicene Fathers of the Christian Church, Part 9. Kessinger Publishing, 2004.

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26

Chrysostom, John. Saint Chrysostom on the Priesthood, Ascetic Treatises, Select Homilies and Letters and Homilies on the Statues: Nicene and Post-Nicene Fathers of the Christian ... Post-Nicene Fathers of the Christian Church). Kessinger Publishing, LLC, 2004.

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