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1
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, nr 3(38) (15.10.2020): 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, nr 3(38) (15.10.2020): 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, nr 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, nr 2 (21.06.2015): 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, nr 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, nr 2 (maj 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, nr 3 (lipiec 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, nr 3 (10.06.2008): 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, nr 2 (marzec 2021): 412. http://dx.doi.org/10.1111/heyj.13893.
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Брискина-Мюллер, А. М. "“Read books with all you soul!” Reading — a forgotten category of ascetical theology of St. Isaac the Syrian, Gregory of Sinai and Paisius Velichkovsky". Theological Herald, nr 4(31) (15.10.2018): 93–122. http://dx.doi.org/10.31802/2500-1450-2018-31-4-93-122.
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Сие бо есть оучение Божие и истинное, еже каятися и плакатися грехов своих, и смирятися, и любити брата. Но откуду сего научишися, аще не читаеши ни единыя книги?2прп. Паисий ВеличковскийВ годы пребывания на Афоне прп. Паисия Величковского между ним и Афанасием Молдаванином, старцем одного скита, состоялась короткая полемическая переписка, в которой Афанасий пишет Паисию, что все ошибки у него - от учености; монаху надлежит, пишет он, просить Бога не о даре чтения, а о даре слез. Подробно ответив на прочие обвинения, Паисий отводит неожиданно много места опровержению представления о том, что монаху необязательно и даже вредно читать. Чтение заповедано Христом, пишет он, оно спасительно; чтение Священного Писания и святых отцов может взять на себя роль духовного отца в случае отсутствия такового, без чтения невозможно достичь покоя, научиться покаянию, узнать волю Божию, предохраниться от ереси. В своем ответе Паисий ссылается, в том числе, на прпп. Исаака Сирина и Григория Синаита. В статье предпринимается попытка рассмотреть мотив чтения в текстах трех преподобных. Все трое называют чтение одним из основных монашеских занятий, описывают духовные плоды чтения и богомыслия в категориях мистического богословия, приписывают чтению сотериологическое значение, а отказ от чтения считают ведущим к погибели. In the years that St. Paisius Velichkovsky stayed on Mt. Athos, between him and Athanasius Moldavanin, the Elder of one of the monastery, there was a short polemical correspondence in which Athanasius wrote to Paisius that all his mistakes were from scholarship; the monk should, he writes, ask God not for the gift of reading, but for the gift of tears. Responding in detail to other accusations, Paisius unexpectedly allots a lot of space to refute the idea that it is not necessary and even harmful for a monk to read. Reading is commanded by Christ, he writes, it is salvatory; reading the Holy Scriptures and the Holy Fathers can take the place of the role of the spiritual father in the absence of such, it is impossible to achieve peace without reading, learn to repent, learn the will of God, protect yourself from heresy. In his answer, Paisius refers, among other things, to St. Isaac Syrian and Gregory of Sinai. The article attempts to consider the motive for reading texts of the three saints. All three call the act of reading one of the main monastic activities, describe the spiritual fruits of reading and divine thinking in the categories of mystical theology, attribute reading to the soteriological meaning, and refusingto read is considered to lead to death.
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Rice, Monte Lee. "Pentecostal Oral Liturgy as Primary Theology". Journal of Pentecostal Theology 27, nr 2 (14.09.2018): 259–83. http://dx.doi.org/10.1163/17455251-02702006.
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An ongoing task in Pentecostal studies is identifying categories that articulate Pentecostal theology in manners congruent to the intensely embodied liturgical practices that fund Pentecostalism as a theological tradition. In this paper the author suggests as a promising rubric, the patristic era’s monastic and ascetically rooted, Evagrian notion of prayer as theology, which has deeply funded the liturgy as primary theology movement. Together, the author calls these notions the Evagrian-LAPT grammar of prayer/liturgy. Part One explores how Steven Land’s A Passion for the Kingdom monograph was a direct by-product of the LAPT movement, thus describing Pentecostal spirituality through the Evagrian-LAPT grammar. Part Two suggests how this grammar clarifies three pertinent foci within Pentecostal spirituality; Pentecostal primary theology, liturgy, and liturgical ascetics. Part 3 delineates as the liturgical ascetics of Pentecostalism, the shalomic efficacy of its oral liturgy, which generates its primary theology of eschatological hope.
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Radde-Gallwitz, Andrew. "The Body and Desire: Gregory of Nyssa's Ascetical Theology. By Raphael A. Cadenhead. Christianity in Late Antiquity. Oakland: University of California Press, 2018. xii + 267 pp. $95.00 cloth." Church History 90, nr 1 (marzec 2021): 161–63. http://dx.doi.org/10.1017/s000964072100086x.
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Nocoń, Arkadiusz. "Przebóstwienie człowieka w pismach Jana Kasjana". Vox Patrum 63 (15.07.2015): 185–97. http://dx.doi.org/10.31743/vp.3558.
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One of the principal ideas in oriental anthropology is that of the divinization of man. The author studies this idea in John Cassian and draws the conclusion that not only was it known to Cassian, but indeed it is the filter through which he views the question of grace. The author arrives at this conclusion, above all, by underlining oriental monasticism as the original context of the theology of divinization. Cassian was trained as a theologian and monk in this very ambience. All of the elements of the concept of divinization are present in the writings of Cassian and the two biblical models for the qšwsij of man – its creation of man in the image and likeness of God (Gen 1: 26-27) and the Transfiguration on Mount Tabor (Mt 17: 1-8; Mc 9: 2-8; Lc 9: 28-36) – are widely commented on by Cassian and form the basis of his theological and ascetical teaching. Cassian’s doctrine on grace, which is deeply penetrated by the concept of divinization, propounds the idea that, after original sin, the likeness of God in man is destroyed, but the image of God in man – reason, free will, and conscience – remains. The grace of God, perceived through the prism of divinization, in Cassian implies not a “resurrection” of the dead nature of man, but a strengthening of his relationship with God, a passage from the condition of “slave” to that of “friend”. This teaching, characterized as it is by a salvific optimism which is typically oriental, according to the author, should no longer be regarded as a form of semipelagianism. Rather, but with due qualification, it should be regarded as a valid and interesting way of speaking on the perennially difficult quaestio of the relationship between grace and free will.
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Allen, Michael. "Raphael A.Cadenhead, The Body and Desire: Gregory of Nyssa's Ascetical Theology. Oakland: University of California Press, 2018, xii + 267pp. $95.00AndrewRadde‐Gallwitz, Gregory of Nyssa's Doctrinal Works: A Literary Study. Oxford: Oxford University Press, 2018, xvi + 307pp. £70.00". International Journal of Systematic Theology 22, nr 1 (styczeń 2020): 137–39. http://dx.doi.org/10.1111/ijst.12370.
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Paert, Irina. "“Keep Your Mind in Hell and Despair Not”: Dealing with the Wounds and Complicities of 20th Century Orthodoxy in Estonia Through the Theology of St Sophrony (Sakharov) and Arvo Pärt". Mission Studies 38, nr 1 (20.05.2021): 98–118. http://dx.doi.org/10.1163/15733831-12341776.
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Abstract The story of Estonian Orthodoxy, as often told through the narrative of collective trauma, is not homogeneous and uncontested. The co-existence of two Orthodox communities in present-day Estonia, each insisting on exclusive canonical legitimacy and holding different views of the past, the incomplete work of transitional justice, and the untold story of political collaboration appear as irreconcilable differences that challenge the ideals of Christian unity. In order to address these unresolved problems of a traumatic past, the paper will turn to the ascetic theology of twentieth-century Orthodox saints St Silouan (1866–1938) and St Sophrony Sakharov (1896–1993) and to the musical oeuvres of the Estonian composer Arvo Pärt (b. 1935). The approach of these Orthodox ascetics, the article argues, provides an important perspective on Christian mission in a wounded world.
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Tobon, Monica. "THEOLOGICAL IDEAS OF GREGORY OF NYSSA - (R.A.) Cadenhead The Body and Desire. Gregory of Nyssa's Ascetical Theology. (Christianity in Late Antiquity 4.) Pp. xii + 267. Oakland, CA: University of California Press, 2018. Cased, £78, US$95. ISBN: 978-0-520-29796-8." Classical Review 70, nr 2 (6.07.2020): 372–74. http://dx.doi.org/10.1017/s0009840x20000918.
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O'Brien, Maureen R. "Education as Ascetic Practice: Teaching Theology in a Post-9/11 Context". Horizons 31, nr 2 (2004): 355–74. http://dx.doi.org/10.1017/s0360966900001596.
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ABSTRACTThis essay presents an argument for the inherently ascetic nature of education in theology when considered in the wake of the September 11, 2001, terrorist attacks on the United States. Using a specific undergraduate theology course on Christian and Muslim responses to war and violence as a test case, the essay describes ascetic education as creating an epistemological “space” in which the capacity to engage complexity is intentionally enlarged and transformed. This enlargement, in the course under discussion, occurred principally through the students' encounter with diverse historical Christian responses to the question of participation in war, along with the comparison of Western and Muslim notions of “just war” as differentiated by historical, political and cultural factors. After presenting some highlights of how course themes and methods engaged the central ascetic tensions in the post-9/11 situation, three dimensions of asceticism vis-à-vis education are presented: ascetic disposition, conversation and action.
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Zhyrtuyeva, N. "Issykhasm in the culture of Kievan Rus and Tauris". Ukrainian Religious Studies, nr 11 (21.09.1999): 10–16. http://dx.doi.org/10.32420/1999.11.1013.
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The foundations of Christian culture were formed by Byzantium, which became a kind of "bridge" between the West and the East, between antiquity and the Middle Ages. For the Byzantine culture of the IV-XII centuries, there was a characteristic existence of three directions - the official theology (patristic), ascetic (intrinsic) and "anti-knitting" (oriented to dialogue with the ancient culture). The relationship between them varied in different ways during the history of Imperialism, which was reflected in its culture. In the IV-VI centuries dominant were patristic and ascetic directions. The official (moderate) theology at this stage of history was closely connected with the "anti-knotting" and sought dialogue with the ancient tradition. Only during the "Comnenian Renaissance" in the XI-XII centuries was the confrontation between ascetic and "anti-knitting" directions
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Millay, Thomas J. "Renouncing Harvard: The Ascetic Theology of Jonathan Tran". CrossCurrents 70, nr 4 (2020): 394–405. http://dx.doi.org/10.1353/cro.2020.0034.
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Shaw, Jane. "Ethics and Mysticism: The Work of Kenneth E. Kirk and Some Other Modern Anglicans". Journal of Anglican Studies 16, nr 1 (21.02.2018): 33–49. http://dx.doi.org/10.1017/s1740355317000237.
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AbstractKenneth E. Kirk is regarded as the person who revived moral theology in the Anglican tradition in the early to mid-twentieth century. This article argues that a renewal of interest in mysticism, led especially by W.R. Inge and Evelyn Underhill in the first two decades of the twentieth century, was influential upon Kirk’s outlook, especially his association of moral theology with ascetic theology (or mystical theology), and linking of personal holiness with ethics. Kirk made prayer – especially contemplative prayer – and worship primary in the education of the soul, the forging of Christian character and therefore the creation of a moral agent.
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Toma, Ştefan L. "Father Dumitru Stăniloae (1903–1993) and his Contribution to Theology". Review of Ecumenical Studies Sibiu 6, nr 1 (1.12.2014): 9–28. http://dx.doi.org/10.2478/ress-2014-0102.
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Abstract This paper attempts to offer a general overview of the contribution of Father Dumitru Stăniloae to theology, emphasizing recognitions and commentaries (from throughout the entire spectrum of Christian theology) related to this topic. As promoter of the Patristic Tradition, Father Stăniloae successfully elaborated a form of neopatristic theology. His struggle against the scholastic typology, his promotion of Saint Gregory Palama’s theology, his support of the spiritual approach to dogmas, the importance of the Philokalic theology, the role of the patristic exegesis and ascetic experience in the dogmatic development of Tradition are just a few aspects of this approach. The final section of the paper provides the perspective of understanding Father Stăniloae’s theology as an open dimension to the entire cosmic reality.
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Djakovac, Aleksandar. "Theological basis of ascetic tradition of Evagrius Ponticus". Zbornik Matice srpske za drustvene nauke, nr 149 (2014): 949–57. http://dx.doi.org/10.2298/zmsdn1449949d.
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Evagrius Ponticus is one of the most significant representatives of ancient Christian ascetic tradition of the East. His work had a strong impact on theology and Christian ascetic practice in the past centuries. However, the theological basis of his asceticism is certainly not unquestionable. In this article the author examines Evagrius?s theological position and its relation to his asceticism, so that his work could be appropriately evaluated.
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Meshkov, Vyacheslav M. "Maxim the Confessor about Perfect Love". Humanitarian: actual problems of the humanities and education 19, nr 4 (31.12.2019): 427–39. http://dx.doi.org/10.15507/2078-9823.048.019.201904.427-439.
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Introduction. The subject of study in the article was the experience of the ascent of the famous Byzantine theologian to the mystical-metaphysical contemplation of divine reality, embodied in his book “Chapters on Love”. According to the Orthodox version of the metaphysics of the Way, this ultimate goal can be achieved during life only in the process of hard and practical work of an ascetic, during which the task is set not only to kill worldly desires, but also to ultimately spiritual and moral purification of the monk’s soul. In this small work, Maxim the Confessor described in detail the technology of advancing an ascetic to the last stop and staying in a blissful state of perfect love for God. Materials and Methods. The source of the research was the works of the ancient Indian, Orthodox and Sufi ascetics, which are different versions of the metaphysics of the Way. During the work, mainly thematic and transcendental analysis methods were used, which together made it possible to track the desire of Maxim the Confessor to describe and comprehend the ascent of the Orthodox monk to the mystical-metaphysical contemplation of the Lord. Discussion. The author of the article in numbered and distributed throughout the chapters of the statements of the Byzantine theologian revealed a complex system of mystical and metaphysical views, which can be called the metaphysical theory of theology. From the point of view of modern methodology and philosophy of science, he created effective theoretical constructs “pure mind”, “perfect love”, “selfishness”, “thoughts” and others, which together fully describe the mystical existential reality of a harsh Orthodox monk, which is difficult to reflect by means of language. However, his reasoning is not speculative thoughts. It is quite obvious to the researcher that they are based on rich personal experience and other prominent ascetics of Byzantine Orthodoxy. Results. The study of the soulful book of Maximus the Confessor “Chapters on Love” allows you to advance in understanding one of the most important and the most difficult moments of the Orthodox version of the metaphysics of the Way.
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Yule, George. "Luther and the Ascetic Life". Studies in Church History 22 (1985): 229–39. http://dx.doi.org/10.1017/s042420840000797x.
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Luther’s attack on Medieval ascetic practices in general and on monasticism in particular was not because of asceticism as such, nor even because of the abuses that had come into monastic life, but because much of the theology that lay behind them undercut the evangelical understanding of salvation.This is the chief abomination of monasticism: we had to deny the grace of God and put our trust and hope in our holy monkery and not in the pure mercy and grace of Christ, as we had promised and begun to do in Christian baptism. For relying on works in order thereby to be justified and sanctified is in reality denying God’s grace, as St Paul clearly says (Gal. 5: 4:) ‘Christ is become of no effect unto you, whosoever of you are justified by the works of the law are fallen from grace’.
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Platten, Stephen. "Making Good People … Rather than Making People Good?" Journal of Anglican Studies 13, nr 2 (30.06.2015): 156–71. http://dx.doi.org/10.1017/s1740355315000091.
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AbstractThe paper investigates the roots of a virtue-based ethics within Anglicanism starting with the Caroline tradition in the seventeenth century. In the twentieth century there was a rebirth of ‘Anglican Moral Theology’ with the work of Kenneth Kirk, Robert Mortimer and Lindsay Dewar. Issues of perfectibility are examined. The recovery of the Orthodox tradition of deification at the present time and the rebirth of virtue ethics through the work of Alasdair McIntyre are explored. Anglicanism is rooted in an approach where grace is already present in the natural order but which is enhanced by an integralist approach to theology bringing together doctrinal, ascetic and moral theology in one compass.
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Schroeder, Caroline T. "“A Suitable Abode for Christ”: The Church Building as Symbol of Ascetic Renunciation in Early Monasticism". Church History 73, nr 3 (wrzesień 2004): 472–521. http://dx.doi.org/10.1017/s0009640700098267.
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In reading many early Christian texts from and about Egypt, one is struck by the importance of space for the ascetic lifestyle. Whether it be Antony locked in his desert fortress, the tightly arranged cells of Kellia in theApopthegmata Patrum, or the landscape of the desert in so much hagiographical literature, the space in which the early Christians practiced ascetic renunciation was as infused with as much meaning as the ascetic practices themselves. Since few texts with descriptions of early ascetic space survive, studies have been left largely to archaeologists and art historians, not historians of Christianity. Only a handful of ascetic authors from the fourth through sixth centuries wrote about the theological significance they found in the building of churches. These include the wealthy Latin patron Paulinus of Nola (Italy), two anonymous members of the Pachomian monasteries in Egypt, and the Egyptian archimandrite Shenoute. The churches built for each of these late antique communities held deep theological significance. They symbolized the ascetic endeavors undertaken at those communities. Since for each writer, the ascetic struggle was constituted in slightly different terms, with different goals, practices, and interpretations of those practices, so were the church buildings imbued with different meanings. Yet, in each case, the church held meaning beyond its mere walls. Each was constructed as much by a theology and a discourse of ascetic discipline as it was by wood, brick, and stone.
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Rybicki, Adam. "The Theology of Spirituality: Its Growing Importance Amid the Transformations of the Modern World and the Church". Verbum Vitae 37, nr 2 (26.06.2020): 391–406. http://dx.doi.org/10.31743/vv.5605.
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This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
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Kaczor-Scheitler, Katarzyna. "Polish Catholic Religious Culture in the Post-Tridentine Era". Poznańskie Studia Teologiczne, nr 36 (19.03.2021): 253–75. http://dx.doi.org/10.14746/pst.2020.36.15.
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This article presents Catholic religious culture in Poland in post-Tridentine era. It takes into account one of the manifestations of change taking place at the time, namely a dynamic development of male and female religious orders. The article shows the connection between the intensification of religious life and the development of ascetic and mystical theology resulting from the general renewal of Catholic theology. The influence of the Jesuits on the spirituality of female orders as well as their role in introducing the practice of methodical mental prayer is highlighted. The impact of Spanish spirituality on Polish religious life after the Council of Trent is also emphasised, with special attention drawn to Saint Ignatius of Loyola and the Jesuits, Saint John of the Cross and the Discalced Carmelites, Saint Theresa of Ávila and her Discalced Carmelite nuns, Louis of Granada with the Dominicans, and Saint Peter of Alcántara, one of the founders of the Franciscan Friars of the Strict Observance. Polish Catholic religious literature of the post-Tridentine era is also reflected upon, including ascetic and mystical writings adopted from Italian and Spanish religious literature.
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Elliott, Curtis. "Mission as Ascetic Experience: Hesychasm and the Anthropology of Sergei Horujy for Mission Theology". Mission Studies 28, nr 2 (2011): 228–43. http://dx.doi.org/10.1163/157338311x602361.
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Abstract This article traces the development of hesychasm, a common prayer practice in the Eastern Orthodox tradition, from the fourth century A.D. to the present and proposes an understanding of missional theology that is grounded in hesychast theological anthropology. The theological foundation of hesychasm rests upon the view that humanity is open to the transformative union with God through prayer. This foundation reformulates the conception of mission theology as an in-depth ascetic experience of God’s presence that encompasses the various manifestations of human missional experience. The paper interacts with the development of hesychast doctrine from the fourth century in the African desert, to its formulation by Gregory Palamas in the fourteenth century, and finally culminating in the contemporary philosophical writings of Sergei Horujy. Horujy is a physicist at Moscow State University and an Orthodox theologian. His synergistic school of anthropology conceives of humanity as consisting of a triple border: ontological, ontic, and virtual. He is deeply indebted to Gregory Palamas’ distinction between essence and energies, that is, between God’s core being and his manifestations as experienced in hesychast prayer practice. Horujy applies this distinction, particularly the “energies,” as a way to conceive theological anthropology. His own project in part critiques the modern and postmodern crisis of the human subject and in part redefines the complex humanity around a spiritual core. Incorporating Horujy’s synergistic anthropology into a theology of mission means viewing humanity’s potential for union with God as both a process and outcome for mission practice. Mission can no longer be viewed as an appendage of the Christian life, but is actually a means of experiencing union with God.
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ROBERTS, TYLER T. "THEOLOGY AND THE ASCETIC IMPERATIVE: NARRATIVE AND RENUNCIATION IN TAYLOR AND HAUERWAS". Modern Theology 9, nr 2 (kwiecień 1993): 181–200. http://dx.doi.org/10.1111/j.1468-0025.1993.tb00301.x.
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Wills, Lawrence M. "Ascetic Theology Before Asceticism? Jewish Narratives and the Decentering of the Self". Journal of the American Academy of Religion 74, nr 4 (11.10.2006): 902–25. http://dx.doi.org/10.1093/jaarel/lfl001.
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Downey, Jack Lee. "In coelestibus: The Spiritual Combat of Onésime Lacouture, S.J." Journal of Jesuit Studies 5, nr 4 (15.11.2018): 549–66. http://dx.doi.org/10.1163/22141332-00504004.
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This paper examines the history of Lacouturisme, a retreat movement founded by the Jesuit retreat leader Onésime Lacouture (d.1951), in Québec and the United States. Based on a redaction of the Ignatian Exercises, Lacouture’s ascetic theology was especially popular among Canadien seminarians, until it was subject to formal censure—based both on questions of orthodoxy and its apologists’ pugilistic iconoclasm. “The retreat” migrated southward, largely under the stewardship of Pittsburgh diocesan priest John Hugo (1911–85), and became deeply critical in the spiritual formation of Dorothy Day. Lacouturisme signaled an upswell of enduring Christian debates, such as the relationship between nature and grace, the boundaries of orthodoxy, and the call to moral perfection. Although the retreat’s theology counselled a measure of social withdrawal, it became spiritual fodder for the Catholic Worker Movement’s radical personalism.
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Bielik-Robson, Agata. "Teologia pracy: asceza, kenoza, apokalipsa". Civitas. Studia z Filozofii Polityki 26 (29.09.2020): 13–45. http://dx.doi.org/10.35757/civ.2020.26.01.
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The subject of this essay is the modern theology of work. Contrary to neoplatonism that condemned matter as unworthy of spiritual investment, theology of work states that matter is an ontological material that deserves further processing. Therefore, if modernity is to be understood as the beginning of the materialistic philosophy of immanence, early modern theological transformations have deeply contributed to this. Namely, the appreciation of matter as a realistically existing material to work through, the not yet ready and not fully shaped element of creation justifying the creatio continua in the human version, has certainly inaugurated a turn towards temporality, far less random than Max Weber thought. In Weber’s classic approach, Puritan theology played the role of a catalyst for modernity, creating the concept of “intra-world asceticism”. It stood for work conceived as Beruf which, in line with the Lutheran concept, means “profession and vocation”. However, the author points to another – no more ascetic – theological genealogy of the modern idea of work, whose sources lie in the vision of the delayed apocalypse or, in other words, creative destruction. This extraordinary theology of work has its roots in the nominalism of Duns Scotus, the Kabbalah of Isaac Luria, then transformed into the Christian Kabbalah, Goethe’s Faust and particularly in Hegel’s dialectical concept of work performed by the destructive and yet suppressed negativity.
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Jerkić, Dragiša. "The Mystical in the Work of Saint Nicholas Velimirović". Review of Ecumenical Studies Sibiu 12, nr 2 (1.08.2020): 317–33. http://dx.doi.org/10.2478/ress-2020-0020.
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AbstractSt. Nikolaj Velimirović is known as one of the most influential Serbian theologians of the twentieth century. In his work he shows an admirable spiritual strength and contemplative depth that one would not expect from a thinker who was involved in all important ecclesiastical, political and cultural events of his era. He deliberately replaces the language and methods of academic theology with the language of poetry. This enables him to appropriately express the strength of his own mystical experience. He was fascinated by the ascetic and religious tradition of India and tried to explain his idea of a universal unity of all with the idea of Universal Man (Svečovek). Gradually he turns to the theological and ascetic tradition of Eastern Orthodoxy. There he finds, in the Christology of the Eastern Church Fathers, the testimony of the same experience of meeting Christ in love and truth.
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Vogel, Jeffrey. "Growing into the Darkness of God: The Inseparability between Apophatic Theology and Ascetic Practice". Spiritus: A Journal of Christian Spirituality 15, nr 2 (2015): 214–30. http://dx.doi.org/10.1353/scs.2015.0045.
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Sirait, Sangkot. "Dialectic of Theology And Mysticism In Islam: A Study of Ibn Taymiyya". Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 6, nr 1 (22.06.2016): 53. http://dx.doi.org/10.20871/kpjipm.v6i1.159.
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Most Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>dMost Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan.
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Ployd, Adam. "Participation and Polemics: Angels from Origen to Augustine". Harvard Theological Review 110, nr 3 (lipiec 2017): 421–39. http://dx.doi.org/10.1017/s0017816017000165.
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When I shared an earlier draft of this article with a colleague who spends much more time in the modern theological world than I do, his reply was simple: “So, angels are a thing? And people want to talk about them?” Angels receive fairly short shrift in most twentieth- and twenty-first-century theology, but in late antique Christianity they certainly were “a thing,” if by “a thing” we mean an essential part of religious discourse, manifest in textual and material sources that testify to the significance of angels in theological speculation, popular piety, and ascetic practice.
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Saieg, Paul. "Lived Theology: Spirit, Economy, and Asceticism in Irenaeus and His Readers". Vigiliae Christianae 73, nr 3 (23.05.2019): 297–332. http://dx.doi.org/10.1163/15700720-12341403.
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Abstract Salvation lies at the heart of Irenaeus’ thought. His two surviving works not only declare helping his readers’ communities toward salvation as their purpose, but even contain prayers and meditations for the Valentinians’ salvation. However, following the paradigm set down by Harnack more than a century ago, scholars have tended to separate what Irenaeus insists “rejoice together”: “truth in the mind” and “holiness in the body” (Dem 3). By reconsidering the history of Irenaean scholarship on the nature of the divine economy and the infancy of Adam, I show that Adam’s infancy is temporal rather than physical and that Irenaeus’ interpretation of Adam’s growth is at the same time the phenomenological structure of temptation, maturation, and askesis experienced by the living reader. Irenaeus’ soteriology was not simply a metaphysical theory but an ascetic and even phenomenological discourse structuring a way of life—it was a lived theology.
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Mikhaylov, Petr. "Spirituality as a Subject of Academic Studies in Continental Theology of the Twentieth Century". European Journal for Philosophy of Religion 7, nr 2 (21.06.2015): 193–207. http://dx.doi.org/10.24204/ejpr.v7i2.127.
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I examine mystical experience through the history of European religious thought, its modern state, and different spiritual practices of the Patristic epoch. The survey gives some definitions: mystical experience is situated in the field of spirituality along with practices of its acquisition – ascetics; and the fruits of it – theology and doctrine. The second part of the article is devoted to a wide field of Christian texts as a representative example of the same experience of the crystallization of mystical experience in ancient tradition, providing a few general types. Reading of religious texts is related very closely with the spiritual condition of the reader and supposes that he/she changes radically in the process of reading, being involved in some existential- hermeneutic circle.
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van der Pol, Frank. "Simon Oomius on the Elderly". Church History and Religious Culture 95, nr 2-3 (2015): 256–73. http://dx.doi.org/10.1163/18712428-09502004.
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This contribution connects the issue of spiritual leadership with the religious ideas and ecclesiastical and social environment of a seventeenth-century Dutch preacher, dr. Simon Oomius (1630–1706). Oomius represents the movement known as the Further Reformation (Nadere Reformatie), or Reformed Pietism. The focus is on his perception of old age. Through a close reading of his treatise Cierlyke Kroon, this article highlights a specimen of pastoral leadership associated with the seventeenth-century Dutch Reformed theologia ascetica. Seven qualities for his spiritual leadership can be traced: Oomius’s own old age, his spirituality, academic education, use of examples, hermeneutic competence, ability to empathise, and spiritual training.
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Zhukovskyy, Viktor. "Неосяжність Бога та його іманентність у богомисленні Макарія Єгипетського". Vox Patrum 65 (15.07.2016): 783–800. http://dx.doi.org/10.31743/vp.3535.
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In the article the author reflects on the problem of the ontological distinction between the transcendence and immanence of God in the theological thought of Macarius of Egypt. The focus of his analysis is on the apophatic approach to the interpretation of the unutterable, inaccessible and unknowable nature of God and the conceptual and terminological ways in which God’s presence is expressed in created being. The main terms by which Macarius expresses God’s absolute remoteness from the world, on one hand, and His presence in the world on the another, are analyzed. The researcher considers the spiritual and ascetic dimension of the anthropological and soteriological views of Macarius’ theology through the prism of the pneumatology and christology.
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Hagman, Patrik, i Liisa Mendelin. "The Naked Intent: On Connecting Asceticism and Activism". International Journal of Public Theology 13, nr 3 (7.10.2019): 259–81. http://dx.doi.org/10.1163/15697320-12341578.
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AbstractThis article explores the connections between political activism and Christian asceticism. It does so through a discussion with recent political theologies and historical research into (early) Christian asceticism. Two present-day cases, the Occupy Wall Street movement and the Buy Nothing Year, are used to demonstrate similarities and potential for fruitful engagement between the two traditions. It is suggested that asceticism needs to be understood in a fuller range, incorporating introspective, imaginative and institutional aspects in order to make visible the potential for a dialogue between the Christian ascetic tradition and present-day political activism. The article thus contributes to the discussion concerning asceticism in the Christian tradition, developing public theology as a bodily practice and to a theological understanding of political activism.
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Reenberg Sand, Erik. "Theology of Karman: merit, death and release in the case of Varanasi, India". Scripta Instituti Donneriani Aboensis 22 (1.01.2010): 316–33. http://dx.doi.org/10.30674/scripta.67373.
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In this article, the focus is on the question as to what motives the pilgrims may have for performing pilgrimage, and, in doing this, the author deals especially with the Hindu tradition, namely with pilgrimage to Varanasi, Banaras or Kāśī, which is often considered the Hindu sacred city par excellence by both Hindus and Westerners alike.The sacred power of Varanasi has three sources: the eternal presence of Śiva from the time of creation, the cremation ghāṭand the presence of the river Gaṅgā. Furthermore, we found that the most characteristic thing about the power of Varanasi is its connection with death and its power to confer on the pilgrim the fruit of complete release from the circle of birth, death, and rebirth, something which is normally the privilege of the adherents of ascetic and other non-worldly systems. This feature is still reflected in the fact that many elderly people come to Varanasi in order to die and get cremated here, and many people from the surrounding areas still take the bodies of their dead relatives to Varanasi for cremation.
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Claussen, M. A. "Pagan Rebellion and Christian Apologetics in Fourth-Century Rome: The Consultationes Zacchaei et Apollonii". Journal of Ecclesiastical History 46, nr 4 (październik 1995): 589–614. http://dx.doi.org/10.1017/s0022046900080453.
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Compared with other apologetical works from the early Christian period, the Consultationes zacchaei et Apollonii are surprisingly little discussed. One reason for this is that a lack of scholarly consensus regarding both the author and the period when the text was written has clearly limited its usefulness as a source for historians and theologians. But there is a second problem too: the Consultationes appear to belong to a number of different genres. The work, in different parts, has aspects of a standard apologetic treatise, in which the basic doctrines of Christianity are explained to a sympathetic pagan; of a sometimes rather specialised exposition of systematic theology, which is especially concerned with the relationship between the persons of the Trinity; of a rather mean-spirited attack on various kind of Christian enemies, from pagans to heretics to Jews; of an ascetic, or perhaps even monastic, tractate, which seeks toexplain certain Christian practices.
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Broo, Måns. "Defiled and deified: profane and sacred bodies in Caitanya Vaisnava theology". Scripta Instituti Donneriani Aboensis 23 (1.01.2011): 72–78. http://dx.doi.org/10.30674/scripta.67381.
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It is well known that there is no dearth of stereotypes when it comes to religion and the body. Christianity is a body-negative religion, Judaism is body-positive, ascetic practices automatically lead to a negative view of the body, and Eastern religions are more positive towards the body than Christianity. Such truisms are of little value. Still, they are voiced often enough to warrant occasional replies. In this article one instance is highlighted, from within the Hindu tradition, that offers an interesting take on how the conception of the body may vary greatly within one and the same religious tradition. Caitanya Vaiṣṇavism, also known as Bengali or Gauḍīya Vaiṣṇavism, is the devotional movement of Kṛṣṇa-bhakti begun by Śrī Kṛṣṇa Caitanya (1486–1533) in Bengal, India. Kṛṣṇadāsa’s work may be used as an entrance into the theology of Caitanya Vaiṣṇavism. What, then, does Kṛṣṇadāsa have to say about the body? The body may be anything, from an obstacle to divine service, to its instrument, both in this life and the next. It is also an object of worship—in fact, by far most of the instances of words in Sanskrit or Bengali indicating body in the texts of Kṛṣṇadāsa refer to the forms of Caitanya and Rādhā and Kṛṣṇa, that are described with loving, painstaking detail. The differences between these types of bodies may or may not be apparent to an outsider, and indeed, the body need not be physical at all. This example from the Hindu tradition, highlights some of the complexities inherent in terms such as ‘the body’, or ‘body-negative spirituality’.
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STRONG, ROWAN. "Origins of Anglo-Catholic Missions: Fr Richard Benson and the Initial Missions of the Society of St John the Evangelist, 1869–1882". Journal of Ecclesiastical History 66, nr 1 (styczeń 2015): 90–115. http://dx.doi.org/10.1017/s0022046913000626.
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This paper investigates the origins of Anglican Anglo-Catholic missions, through the missionary theology and practice of the founder of the Society of St John the Evangelist, Fr Richard Benson, and an exploration of its initial missionary endeavours: the Twelve-Day Mission to London in 1869, and two missions in India from 1874. The Indian missions comprised an institutional mission at Bombay and Pune, and a unique ascetic enculturated mission at Indore by Fr Samuel Wilberforce O'Neill ssje. It is argued that Benson was a major figure in the inauguration of Anglo-Catholic missions; that his ritualist moderation was instrumental in the initial public success of Anglo-Catholic domestic mission; and that in overseas missions he had a clear theological preference for disconnecting evangelism from Europeanising. Benson's approach, more radical than was normal in the second half of the nineteenth century, was a consequence of envisaging mission's being undertaken by a religious order, an entirely new phenomenon for Anglican missions.
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Хоружий, Сергей Сергеевич. "The Concept of Neo-Patristic Synthesis: The Present Status and Chances for New Life". Вопросы богословия, nr 1(3) (15.06.2020): 44–61. http://dx.doi.org/10.31802/2658-7491-2020-1-3-44-61.
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Анализируется современная рецепция концепции неопатристического синтеза о. Георгия Флоровского и оцениваются перспективы её дальнейшего развития. Описаны основные этапы этой рецепции, начиная с рождения концепции в 30-х гг. прошлого века. Особое внимание уделяется новейшим этапам, на которых развертывается активная критика концепции. Систематически разобраны критические аргументы, выдвинутые в адрес концепции, и в качестве главных из них выделены следующие: неоправданная абсолютизация эллинского слагаемого православного Предания в концепции «христианского эллинизма» Флоровского; несправедливая, чрезмерная критика русской религиозной философии Серебряного века; ошибочная консервативная позиция, обращенность в прошлое, исключающая всякое творчество в богословии и уводящая его от проблем современности. Их анализ показывает, что первый аргумент должен быть принят, второй же - отвергнут. Третий также по сути несправедлив, но при его рассмотрении открывается необходимость известного уточнения и дополнения концепции. «Обращение к Отцам» следует понимать как обращение к квинтэссенциальному христианскому опыту соединения со Христом, хранимому в православном Предании как единстве патристики и аскетики. Итоговый вывод тот, что концепция в главном не устарела, но должна принять новую форму, имеющую два крупных отличия: следует удалить из нее принцип христианского эллинизма и включить в нее, в качестве аскетической компоненты Предания, опыт исихазма. Этот опыт, живой и ныне, и притом строго упорядоченный по ступеням «Райской Лествицы», служит своего рода «генетическим кодом» Предания, которое, в свете этого, предстает в точном смысле, «Живым Преданием», согласно старинной символической формуле. The present situation of the concept of neopatristic synthesis by Fr. Georges Florovsky is discussed and prospects for its further development are estimated. Principal stages of the reception of this concept are reconstructed, starting from its creation in the 30s of the last century. The main attention is paid to the last stages, on which the sharp criticism of the concept takes place. Critical arguments against the concept are systematically considered, and the following three of them are singled out as the most important: the unjustified absolutization of the Greek component of the Orthodox Tradition in the principle of «Christian Hellenism» by Florovsky; excessive and unjustified criticism of Russian religious philosophy of Silver Age; mistaken conservative position, which is oriented to the past, prevents any creation and innovation in theology and diverts theology away from topical problems of modern reality. Our analysis shows that the first argument must be accepted, but the second rejected. The third one is essentially invalid, but its study discovers that the concept needs to be made more precise and complemented. The «turn to the Fathers» must be conceived as the turn to the quintessential experience of the union with Christ, which is preserved in the Orthodox Tradition as the union of patristics and ascetics. As a result we conclude that the concept is not obsolete basically, but it must take a new form, which has two important distinctions: one must removefrom it the principle of Christian Hellenism, and include in it hesychast experience as the ascetic component of the Tradition. This experience, which is living and kept identically till nowadays, and has, moreover, rigorous organization, represents sui generis ‘genetic code’ of the Tradition. Provided with this code, the Tradition is literally the ‘Living Tradition’, by the ancient symbolic formula.
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Kasprzak, Dariusz. "Koncepcja dobrowolnego ubóstwa w pismach monastycznych św. Augustyna". Vox Patrum 60 (16.12.2013): 165–82. http://dx.doi.org/10.31743/vp.3985.
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The first coherent doctrine of voluntary poverty appeared in Western Church theology in the writings of St. Augustine. This idea developed gradually under the influence of the coenobitic ideal and vision of a community Church. First having excluded the Manichean vision of community (AD 386-396) St. Augustine adopted the coenobitic conception of poverty (relinquishing individual possession in favour of communal ownership and working for the benefit of the community). In his mature period (AD 397-426) St. Augustine referred directly to the perfect vision of the Christian monastic community described in Acts 4:32-36 as the source of voluntary poverty. In this way the monks copied the perfection of the Early Church community. One might say his approach to ascetic poverty was according to the principle of qualitative parity i.e. every monk receives the minimum of material necessities. St. Augustine’s sermons 355 from December AD 425/January AD 426 and 356 from January AD 426 show clearly how he and his brothers practiced individual and community poverty.
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Cvetkovic, Vladimir. "Sex, gender and Christian identity in the patristic era". Filozofija i drustvo 32, nr 2 (2021): 162–76. http://dx.doi.org/10.2298/fid2102162c.
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Focusing on three historical examples of a different understanding of Christian identity, the paper seeks to address the role of contemporary concepts of sex and gender in the creation of Christian identity. In the first case study, focused on the literary representations of the Christian martyrdom from the second and third centuries, special emphasis is placed on the demand for the ?manly? or ?masculine? way of witnessing faith. The second historical example relates to the creation of a wider ascetic movement in the fourth-century Asia Minor, and its specific focus is on Macrina the Younger. In her Vita, Gregory of Nyssa distinguishes between Macrina?s gender identity based on her virginity on the one hand, and her social role as a widow, and ?mother? and ?father? of her monastic community on the other. Finally, the focus is shifted towards Dionysius the Areopagite and Maximus the Confessor, whose teachings about ecstasy, as a way to transcend oneself in the movement towards the loved one, provide the basis for establishing a theology of marriage and creating a Christian identity based not on sexual or gender roles, but on the uniqueness of human nature.