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Journal articles on the topic 'Mystagogia'

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Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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1

Platt, Donald. "Book Review: Summer Mystagogia." Christianity & Literature 47, no. 1 (December 1997): 114–16. http://dx.doi.org/10.1177/014833319704700130.

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2

Kochel, Jan. "Benedykt XVI, Mystagogia Benedicti. Wprowadzenie w tajemnice roku liturgicznego. Adwent." Scriptura Sacra, no. 22 (April 15, 2019): 263–64. http://dx.doi.org/10.25167/scrs/753.

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3

Vannier, Marie-Anne, and Enrique A. Eguiarte B. "La mistagogia en san Agustín." Augustinus 60, no. 236 (2015): 339–44. http://dx.doi.org/10.5840/augustinus201560236/23924.

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Although Augustine is rarely known as somebody who has written mystagogical catecheses (even if his Sermons for Easter are of that nature), one has to con elude that, indeed, for him mystagogy is far broader and that his entire oeuvre is mystagogical, his commentaries on Genesis as much as De Trinitate, the Confessions, the Homelies on the first Epistle of St. John... and the mystery which he suggests to discover is nothing but Christ, who invites the reader to walk on the Easter route of love.
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4

Kochel, Jan. "Benedykt XVI, Mystagogia Benedicti. Wprowadzenie w tajemnice roku liturgicznego - Wielki Tydzień, red. A. Demitrów, Biskupów 2019." Scriptura Sacra, no. 23 (April 17, 2020): 247–48. http://dx.doi.org/10.25167/scrs/1450.

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5

Laumer, August. "Karl Rahner and the practical theology." Warszawskie Studia Teologiczne 34, no. 2 (December 31, 2021): 70–83. http://dx.doi.org/10.30439/wst.2021.2.4.

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It is surprising that Karl Rahner (1904-1984), as a systematic theologian, provided essential impulses for practical theology. But he played an important role in planning and editing the "Handbuch der Pastoraltheologie" (1964-1972). The basis for this work was Rahners view of practical theology as a science of the self-fulfillment of the church in the respective current situation. However, this ecclesial conception of pastoral theology soon encountered opposition. On the other hand, his demand for a “new mystagogy” was often taken up for concepts of mystagogical pastoral care and mystagogical learning.
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6

McDonald, William P. "Cyril of Jerusalem, Mystagogue: The Authorship of the Mystagogic Catecheses (review)." Journal of Early Christian Studies 10, no. 4 (2002): 529–31. http://dx.doi.org/10.1353/earl.2002.0069.

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7

Jasiński OFM, Andrzej Sebastian. "Papież Benedykt XVI, Mystagogia Benedicti. Wprowadzenie w tajemnice roku liturgicznego. Wielka Noc Zmartwychwstania Pańskiego. Niedziela Zmartwychwstania i Oktawa Wielkanocy." Scriptura Sacra, no. 25 (March 9, 2022): 321–22. http://dx.doi.org/10.25167/scrs/4732.

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8

Kolbutova, Irina Dmitrievna. "The Cosmic Symbolism of the Church and the Mystical Liturgy of the Logos in Inauguration Anthems of Hagia Sophia and the Mystagogia of Maximus the Confessor." Eikon / Imago 11 (March 1, 2022): 215–32. http://dx.doi.org/10.5209/eiko.77083.

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This article is devoted to the search of the traces of the Jewish conception of the cosmological and mystical celestial tabernacle and the temple in the architectural symbolism of the Christian church represented in the Syriac sugitha and the Greek kontakion dedicated to the churches of Hagia Sophia in Edessa and Constantinople. These texts are characterised by the presence of an idea of the “bridal chamber” and by the re-comprehension of the mystical conceptions of an “animate architecture”, which leads to the the merging the boundaries between the architecture of the church and the soul, interpreted as a “little church,” which will be later developed in detail by Maximus the Confessor in his Mystagogia. Therefore, in the concluding part this work of St. Maximus is taken into consideration, where one can find the continuation of the Jewish-Christian mystical and theological conceptions, which in the writings of this author were interlaced with the Neo-Platonic and Neo-Pythagorean theories. By the numerological symbolism inherent in these theories Maximus the Confessor, probably, incorporated his conception of the soul representing the church into the general cosmological symbolism.
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9

Day, J. "Cyril of Jerusalem, Mystagogue: The Authorship of the Mystagogic Catecheses. By ALEXIS JAMES DOVAL." Journal of Theological Studies 58, no. 1 (November 18, 2005): 285–88. http://dx.doi.org/10.1093/jts/fll125.

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10

Jasiński OFM, Andrzej Sebastian. "Papież Benedykt XVI, Mystagogia Benedicti. Wprowadzenie w tajemnice roku liturgicznego. Objawienie Pańskie. Od drugiej Niedzieli po Bożym Narodzeniu do święta Ofiarowania Pańskiego." Scriptura Sacra, no. 25 (March 9, 2022): 319–20. http://dx.doi.org/10.25167/scrs/4731.

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11

Chrostowski, Waldemar. "PAPIEŻ BENEDYKT XVI, Mystagogia Benedicti. Wprowadzenie w tajemnice roku liturgicznego. Adwent, red. ks. Andrzej Demitrów, „ORDO et PAX” Fundacja Benedyktynów w Biskupowie, Biskupów 2018, ss. 252." Collectanea Theologica 89, no. 2 (June 28, 2019): 243–45. http://dx.doi.org/10.21697/ct.2019.89.2.09.

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12

Chrostowski, Waldemar. "Papież Benedykt XVI, Mystagogia Benedicti. Wprowadzenie w tajemnice roku liturgicznego. Wielki Post, red. ks. Andrzej Demitrów, „ORDO et PAX” Fundacja Benedyktynów w Biskupowie, Biskupów 2020, ss. 340." Collectanea Theologica 90, no. 1 (May 20, 2020): 280–83. http://dx.doi.org/10.21697/ct.2020.90.1.12.

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13

Heath, Jane. "Mystagogic Miscellanies." Expository Times 124, no. 9 (May 15, 2013): 433–35. http://dx.doi.org/10.1177/0014524613481166.

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14

van Geest, Paul. "‘… seeing that for monks the life of Antony is a sufficient pattern of discipline.’ Athanasius as Mystagogue in his Vita Antonii." Church History and Religious Culture 90, no. 2-3 (2010): 199–221. http://dx.doi.org/10.1163/18712411-0x542374.

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This article argues that in the Vita Antonii Athanasius’s realistic colouring of some commonplaces indicates that more justice has been done to Anthony’s personality, as Athanasius experienced it, than the emphasis on his indebtedness to classical literature suggests. The central question in this article is: how does Athanasius show himself to be a mystagogue in his Vita Antonii? It is shown that the monastic formation process, by which Athanasius represents Anthony’s life, comprehends five stages. At the first two stages the fear of God’s judgement is the driving and purifying force in the ordo vitae. In the third and fourth stages, Athanasius formulates the first aim of his mystagogy: the restoration of Adam’s original state of the soul, marked by imperturbability and serenity. During the fifth and last stage, however, the teacher is faithful to the directives that were taught to him at the very beginning of his monastic life. Now, however, ascesis is not inspired by the fear of the Lord but merely by the love of Christ.
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15

FRAETERS, Veerle. "Visioenen als literaire mystagogie." Ons Geestelijk Erf 73, no. 2 (September 1, 1999): 111–30. http://dx.doi.org/10.2143/oge.73.2.2003351.

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16

Mallory, Jacquelyn. "Mystagoagia as Commitment Therapy." Liturgy 7, no. 2 (January 1987): 46–51. http://dx.doi.org/10.1080/04580638709408153.

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17

Doyle, Dominic F. "The Mystagogic Structure of Anselm'sProslogion." Heythrop Journal 57, no. 2 (December 13, 2011): 282–92. http://dx.doi.org/10.1111/j.1468-2265.2011.00724.x.

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18

Amrine, Frederick. "Goethe as Mystagogue." Goethe Yearbook 23, no. 1 (2016): 19–39. http://dx.doi.org/10.1353/gyr.2016.0014.

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19

Zheltov, Michael. "The primary redaction of the "Historia Mystagogica Ecclesiastica"." St.Tikhons' University Review 94 (April 30, 2021): 57–137. http://dx.doi.org/10.15382/sturi202194.57-137.

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20

Johnstone, Ian M. "Reading Chesterton's "The Mystagogue"." Chesterton Review 18, no. 1 (1992): 135–37. http://dx.doi.org/10.5840/chesterton1992181164.

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21

van Winden, J. C. M., Cyrill von Jerusalem, and Georg Rowekamp. "Mystagogicae Catecheses/Mystagogische Katechesen." Vigiliae Christianae 47, no. 2 (June 1993): 200. http://dx.doi.org/10.2307/1584178.

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22

Knotts, Matthew W., Anthony Dupont, and José Anoz. "¿Por qué orar? Doctrina polifacética de Agustín de Hipona sobre la oración." Augustinus 61, no. 240 (2016): 155–82. http://dx.doi.org/10.5840/augustinus201661240/24117.

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This essay, «Why pray? Augustine of Hippo’s multifaceted doctrine of prayer », will consist of three moments through which we shall progressively reveal the inner logic at work in Augustine’s understanding of prayer and how it is integrally connected with other aspects of his theological doctrine in general, and sapientia in particular, thus revealing the intrinsically mystagogical nature of prayer in Augustine’s mind-set. First, we shall explain how Augustine’s goal of arriving at sapientia became a matter of seeking Christ, the Incarnate Sapientia Dei. But Christ is most fully encountered in and through prayer, above all the prayer of His Body, the Church, in her scriptures, her sacraments, and above all, her divine liturgy, through which one is initiated into and progressively grows in one’s knowledge of the divine mysteries. Henee in order to attain to Wisdom, one had to engage in true worship, the point which will constitute our second focus. Finally, we shall consider two case studies of a sort, that is, Augustine’s exegesis of two biblical passages in which Christ Himself is depicted praying. The first is Matthew 6,9-13, in which Christ teaches His followers the Pater Noster, and the second John 17, the so-called High-Priestly Prayer, in which Christ is seen in a candid moment of profound communication with His Father. Paul van Geest understands a mystagogue as one who attempts «to kindle a desire in people for the incomprehensible and unspeakable mystery behind everything and everyone », and our contention in this essay will be that this reading of Augustine is confirmed when one examines Augustine’s theology through the lens of prayer and sapientia.
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23

VAN CAMPEN, ANNEMIEK. "MYSTAGOGIE ALS INWIJDING IN GELOOF EN GEMEENSCHAP." Bijdragen 63, no. 3 (January 2002): 281–310. http://dx.doi.org/10.2143/bij.63.3.812.

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24

Kaczynski, Reiner. "Mystagogie: ein Liturgisches Bildungskonzept der Alten Kirche." Vox Patrum 49 (June 15, 2006): 253–64. http://dx.doi.org/10.31743/vp.8212.

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25

Petrović, Predrag. "Death as an eschatological-historical challenge." Sabornost, no. 16 (2022): 21–36. http://dx.doi.org/10.5937/sabornost2216029p.

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Since the eschatological-historical perspective of existence is the foundation of the existence of the Orthodox Church, death as a historical "phenomenon" certainly represents the greatest challenge to such a way of existence. Unpleasant associations and discomfort in our mental confrontation with death arise on the one hand from the fear of bodily pain that often accompanies the post-mortem states of a person. However, negative associations in relation to the notion of death most often have their origin in the ideological approach to death. Death, in this sense, is the last enemy that is identified with the terrible "reality" that somehow happens in space and time against the will of man. From a different perspective, we note that the mystagogical approach to death begins with the awareness of its association with man from the act of his creation, so that in divine mystagogy death becomes undoubtedly recognized first as a condition for the possibility of our repentance. Therefore, in the mysterial axiological dimension of life, death as a historical reality does not represent an ideological danger to existence, but a kind of path to the divine salvation of post-fallen man. The threat of death enables man to renew his life in a God-human manner according to eschatological-historical patterns by which man acts as an icon of God. To that extent, the way of researching our topic must be related to the Church as a liturgical-symbolic community on which the world rests, since it acts as the Body of Christ in which mortal man and creation with the help of divine actions are directed towards God as the Cause of immortality.
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26

Johnson-Miller, Beverly C., and Benjamin D. Espinoza. "Catechesis, Mystagogy, and Pedagogy." Christian Education Journal: Research on Educational Ministry 15, no. 2 (July 12, 2018): 156–70. http://dx.doi.org/10.1177/0739891318761673.

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A renewed alignment with the church’s historic ministry of catechesis necessitates a comprehensive understanding of the God-centered, experiential, lifelong, communal, and mission-centered nature of catechesis. Ancient church practice of educating the affections, in contrast to post-Enlightenment intellectual indoctrination, requires mystagogical immersion of the human heart and life in the love of God. Mystagogical catechesis prevents the formation of superficial faith through pedagogical practices that: recognize the liturgical nature of faith and life; engage the whole person; aim for the heart; envision the journey; provoke wonder; and cultivate worship.
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27

Jackson, Pamela. "Ambrose of Milan as Mystagogue." Augustinian Studies 20 (1989): 93–107. http://dx.doi.org/10.5840/augstudies1989203.

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28

Carneiro, Luís. "Metaphysical Vacuity and Mystagogical Praxis." Revista Portuguesa de Filosofia 73, no. 2 (July 24, 2017): 455–78. http://dx.doi.org/10.17990/rpf/2017_73_2_0455.

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29

Semilian, Julian. "Mister Mystagogue: to Will Alexander." Callaloo 22, no. 2 (1999): 427. http://dx.doi.org/10.1353/cal.1999.0101.

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30

Dericquebourg, Régis. "Mystagogie et religions de guérison : Max Weber revisité." Archives de sciences sociales des religions, no. 113 (April 1, 2001): 149–58. http://dx.doi.org/10.4000/assr.20196.

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31

Botić, Pavle. "Mystagogy of Saint Nicholai Velimirovich." Nicholai Studies: International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich I, no. 2 (July 26, 2021): 475–94. http://dx.doi.org/10.46825/nicholaistudies/ns.2021.1.2.475-494.

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Abstract: The present article is an effort to draw research, spiritual and prayerful attention to the spiritual mystagogy in the preaching, missionary and theological work of the Equal-to-the-Apostles Saint Nicholai Velimirovich of Ohrid and Žiča. As a preacher, missionary and theologian, God-bearing Bishop Nicholai in his mystagogy reveals to us that the Gospel of Christ means the possibility of healing and building the human soul for the Eternity of the Kingdom of the Most Holy Trinity.
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32

Ramshaw, Elaine. "Children's Literature and Christian Mystagogy." Liturgy 7, no. 1 (January 1987): 66–73. http://dx.doi.org/10.1080/04580638709408141.

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33

Markwell, John. "Commentary: Science education as mystagogy?" Biochemistry and Molecular Biology Education 34, no. 5 (September 2006): 324–25. http://dx.doi.org/10.1002/bmb.2006.494034052664.

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34

Parslow, Graham R. "Commentary: Mystagogy, the third way." Biochemistry and Molecular Biology Education 34, no. 6 (November 2006): 453. http://dx.doi.org/10.1002/bmb.2006.494034062690.

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35

Markwell, John. "Commentary: Mystagogy, the tertiary way." Biochemistry and Molecular Biology Education 34, no. 6 (November 2006): 454. http://dx.doi.org/10.1002/bmb.2006.494034062693.

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36

Blowers, Paul M. "Alexis James. Doval, Cyril of Jerusalem, Mystagogue: The Authorship of the Mystagogic Catecheses. Patristic Monograph Series, vol. 17. Washington, D.C.: Catholic University of America Press, 2001. xiv+281 pp. $49.95 (cloth)." Journal of Religion 84, no. 3 (July 2004): 471–72. http://dx.doi.org/10.1086/424410.

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37

Buchta, Roman. "Mystagogic Dimension of Christian Formation in the Family Community." Roczniki Teologiczne 67, no. 11 (December 30, 2020): 45–64. http://dx.doi.org/10.18290/rt206711-3.

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Mistagogiczny wymiar formacji chrześcijańskiej we wspólnocie rodzinnej Przeżywana w 2020 roku ogólnoświatowa pandemia koronawirusa spowodowała wprowadzenie surowych ograniczeń regulujących wszystkie przestrzenie życia społecznego. Dotyczyły one także możliwości uczestnictwa wiernych w liturgii oraz w codziennym życiu wspólnoty Kościoła. Skutkiem tego, wielu wiernych przeżywało liturgiczne obchody Wielkiejnocy oraz kolejnych niedziel paschalnych we wspólnocie najbliższej rodziny. Zgodnie ze wskazaniami biskupów, także we wspólnocie rodzinnej miało miejsce bezpośrednie przygotowanie dzieci do przyjęcia sakramentu pokuty i pojednania oraz I Komunii św. Rodziny stanęły zatem wobec konieczności wypełnienia zadań właściwych dla katechumenatu. Wobec powyższego, można postawić pytanie, czy w taki właśnie sposób – jako wspólnotę „domowego Kościoła” – postrzegają siebie współczesne chrześcijańskie rodziny? Czy są świadome swojej misji i odpowiednio do jej podjęcia przegotowane? Celem artykułu jest wydobycie mistagogicznego wymiaru formacji chrześcijańskiej we wspólnocie rodzinnej. Autor podejmuje refleksję nad rodziną jako miejscem urzeczywistnia się misterium Kościoła. Omawia także cele i zadania katechumenatu rodzinnego, podejmowane z racji udziału rodziny w życiu i misji Kościoła.
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38

Goliszek, Piotr T. "Foundations of Personal Mystagogy in Catechesis." Roczniki Teologiczne 66, no. 11 (February 17, 2020): 19–33. http://dx.doi.org/10.18290/rt.2019.66.11-2.

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Podstawy mystagogii osobistej w katechezie Mistagogia jest pogłębionym katechetycznym wprowadzeniem w misteria wiary oraz w niepojęte misterium Boga. Wtajemniczenie jest szczególną funkcją, którą realizuje Kościół za pośrednictwem katechezy. Wiąże się ona głównie z sakramentami wtajemniczenia chrześcijańskiego, przy czym katecheza przybliża rozumienie i wychowuje do przyjęcia wszystkich sakramentów, wprowadza w rozumienie i życie Kościoła, wprowadza w liturgię oraz modlitwę, która wspiera proces wtajemniczenia. Wtajemniczenie chrześcijańskie jest wydarzeniem dynamicznym i osobowym, dlatego wymaga również wchodzenia w misterium osobowe, bowiem jest wprowadzeniem w misterium człowieczeństwa, formacją do prawdziwego i przeżywanego bycia człowiekiem. Wprowadzenie wychowanków w misterium osobowe chroni przed instytucjonalno--funkcjonalnym traktowaniem Kościoła, liturgii, sakramentów oraz modlitwy. Mistagogia jest więc wprowadzeniem w głębię kultu Bożego, a także w tajemnicę człowieczeństwa.
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39

Dion Dragas, George. "The Church in Saint Maximus' Mystagogy." Irish Theological Quarterly 53, no. 2 (June 1987): 113–29. http://dx.doi.org/10.1177/002114008705300203.

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40

Satterlee, Craig Alan. "Ambrose of Milan's Method of Mystagogical Preaching." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 4 (November 2003): 498–99. http://dx.doi.org/10.1177/106385120301200407.

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41

Anderson, Knute. "Mystagogicae Catecheses. Mystagogische Katechesen (review)." Journal of Early Christian Studies 3, no. 2 (1995): 232–34. http://dx.doi.org/10.1353/earl.0.0044.

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42

Mali, Anya. "Dichtung als Gebet: Mystik und Mystagogie bei Else Lasker-Schüler." Zeitschrift für Religions- und Geistesgeschichte 41, no. 2 (1989): 146–65. http://dx.doi.org/10.1163/157007389x00136.

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43

Elshof, A. J. M. "Mystagogy, religious education and lived catholic faith." Journal of Religious Education 64, no. 3 (September 2017): 143–55. http://dx.doi.org/10.1007/s40839-017-0039-3.

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44

Refai, Deema, and David Higgins. "A mystagogical view of ‘withness’ in entrepreneurship education." Industry and Higher Education 31, no. 2 (March 16, 2017): 113–21. http://dx.doi.org/10.1177/0950422217694254.

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This article provides a philosophical conceptualization of how learners engage in entrepreneurial learning from within by focusing on the role of the inner identity and mission of the learner. Klapper and Neergaard add ‘withness’ to the learning frameworks of entrepreneurship education (EE), but there is scant literature discussing the implications of learning from within in this context. Fayolle calls for an investigation of how learners learn in order to address the vast differences among audiences in EE and thus to understand the rationale behind ‘effective didactical design’. This article adopts a postmodernist perspective to understand the role of the self in EE and draws on the learning onion model for learning from within. A mystagogical perspective is proposed to help learners engage with their inner missions and identities and improve their core reflection skills, thus highlighting an inspirational dimension of EE.
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45

Widok, Norbert. "Biblical references in catecheses about the Holy Mass by Cyril of Jerusalem." Byzantinische Zeitschrift 115, no. 3 (September 1, 2022): 1083–114. http://dx.doi.org/10.1515/bz-2022-0051.

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Abstract Cyril of Jerusalem is one of the very important witnesses of faith in the East in the fourth century. He is the author of the Catecheses, which contain the content of the catechumenal and mystagogical teaching in Jerusalem. They are an excellent example of how to transmit Christian doctrine to candidates for Christianity and confirm it in the newly baptized. However, the basic method used by Cyril to convey his message is the use of biblical texts. The present study will show the motivation for using biblical references in two mystagogical catecheses on the Eucharist, i.e. Catechesis 22 and Catechesis 23. Their author emphasizes the formation of deep faith and Christian formation of the spirit in the audience. The analysis of the content of these catecheses also shows the principle of the catechist invoking biblical texts based on the active or passive involvement of participants in the liturgical rite. Secondary reasons for the use of quotations or paraphrases from the holy books of the Bible are also highlighted.
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46

Jacobsen, Anders-Christian. "Van Loon, H., De Nie, G., Op de Coul, M., Van Egmond, P. (eds.) (2018). Prayer and the Transformation of the Self in Early Christian Mystagogy." ARYS. Antigüedad: Religiones y Sociedades, no. 18 (December 14, 2020): 494. http://dx.doi.org/10.20318/arys.2020.5556.

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VAN LOON, HANS, DE NIE, GISELLE, OP DE COUL, MICHIEL, and VAN EGMOND, PETER (eds.) (2018). Prayer and the Transformation of the Self in Early Christian Mystagogy, Late Antique History and Religion, 18. Leuven: Peeters. 482 pp., 123,63€ [ISBN 978-9-0429-3611-9] [Reseña]
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SPINKS, BRYAN D. "Cyril of Jerusalem, mystagogue. The authorship of the mystagogic catecheses. By Alexis James Doval. (North American Patristic Society. Patristic Monographs, 17.) Pp. xiv+281. Washington, DC: Catholic University of America Press, 2001. $49.95. 0 8132 1079 8." Journal of Ecclesiastical History 54, no. 4 (October 2003): 739–40. http://dx.doi.org/10.1017/s0022046903318081.

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Schroeter-Wittke, Harald. "Christian Fröhling: Bild und Bildung. Die Relecture der Mystagogie Meister Eckharts. 2015." Zeitschrift für Pädagogik und Theologie 70, no. 2 (June 5, 2018): 220–22. http://dx.doi.org/10.1515/zpt-2018-0025.

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Lopes, Maria José Ferreira. "Visões do coletivo e da partilha em Homero e Aquilino: entre a convergência e a diferença." Revista Portuguesa de Humanidades 26, no. 1 (December 30, 2022): 105–24. http://dx.doi.org/10.17990/rph/2022_26_1_105.

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Abstract:
Andam faunos pelos bosques stands out in Aquilino Ribeiro’s vast work for the supposedly supernatural dimension created by a disruptive “mystagogic entity” embodying the power of Eros over humans, whose alleged assaults on beautiful girls impact the life of rich and poor alike in some bucolic villages of Beira Alta. There, everyday life includes many celebrations, more or less opulent, that constitute spaces of relevant social and personal interaction, and, ultimately, of hospitality, community and communion with nature. Collective feasting (“agape”) stands out among these moments of simple happiness, particularly the multitudinous picnic that closes the otherwise unsuccessful hunting journey for the mysterious creature. Its location in Chapter II and the presentation of a catalogue of hunters that parodistically evokes the Achaean Catalogue in the second canto of the Iliad, together with the use of Homeric allusions, allow the parallel between the countryside agape and the numerous feasts narrated in the Homeric poems, along with their concept of hospitality and happiness, expressed in some of the scenes engraved on Achilles’ shield. The parody involves the inversion of some fundamental features of Homer’s heroic world, with the valorisation of popular figures and the subversion of serious moments, such as the epic speech or song at the end of the feast, attributed not to a Nestor or Demodocus, but to a disgusting beggar, who takes the opportunity to deliver an anarchist sermon, with evangelical overtones.Thus, and in line with his thought, Aquilino blends the classical and Christian heritage, achieving at the end of the chapter a moment of communion between humans and also with nature, which was after all the goal of the “mystagogic entity” and his human avatars.
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Swift, Louis J. "Book Review: Ambrose of Milan's Method of Mystagogical Preaching." Theological Studies 64, no. 4 (December 2003): 843–45. http://dx.doi.org/10.1177/004056390306400413.

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