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Journal articles on the topic 'Anagogical sense'

Author: Grafiati
Published: 3 June 2025
Last updated: 31 July 2025

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1

Florentina-Maria, Comanescu. "Un bref regard sur le prince Cantemir a travers le miroir sacro-saint." Limbaj si context / Speech and Context Journal 1(V)2013, no. 5 (2017): 113–20. https://doi.org/10.5281/zenodo.809755.

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This article is an analytical introduction in the anagogical sense of the Dimitrie Cantemir’s small latin manuscript “Sacro-sanctae scientiae indepingibilis imago” (“The Image of the Sacred Undepictable Science”) including a theological metaphysics of “the simple and nude truth”.
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2

O'Brien, John D. "Apocalypse Now: Preaching the Anagogical Sense of Sacred Scripture." Toronto Journal of Theology 34, no. 1 (2018): 35–46. http://dx.doi.org/10.3138/tjt.2017-0005.

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3

Siemieniewski, Andrzej. "„Czyste i stałe źródło życia duchowego”: Biblia w karmelitańskim sercu." Wrocławski Przegląd Teologiczny 20, no. 2 (2012): 15–21. https://doi.org/10.52097/wpt.2948.

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In the adhortation Verbum Domini Pope Benedict XVI recalls the writings of the Carmelite theologians who applied to the Holy Scripture the scheme of four biblical “senses” – the literal sense, allegorical, moral and anagogical. To make this insight more profound some examples were chosen in this paper: St. John of the Cross and St. Therese of Ávila. In their spiritual meditations the texts of the Old Testament become a key to understanding those coming from the New Testament and the Christian spirituality rediscovers its biblical dimension.
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4

Siemieniewski, Andrzej. "Ojcowie Kościoła uczą duchowości biblijnej." Wrocławski Przegląd Teologiczny 20, no. 1 (2012): 77–85. https://doi.org/10.52097/wpt.2989.

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In his Adhortation Verbum Domini Pope Benedict XVI recalls the riches of the writings of the ancient and medieval theologians who applied to the Holy Scripture the scheme of four biblical senses. These four were, besides the literal sense, allegorical, moral and anagogical ones, which together were considered to form the spiritual sense of the Scriptures. The wisdom of the ancient Church may be thus rediscovered. To gain such insight into the biblical vision of the Church fathers some examples were chosen in this paper: The Letter of Barnabas and Stromata of the Clement of Alexandria. In their
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5

Wood, Diana. "… novo sensu sacram adulterare Scripturam: Clement VI and the Political use of the Bible." Studies in Church History. Subsidia 4 (1985): 237–49. http://dx.doi.org/10.1017/s0143045900003653.

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Medieval biblical commentators traditionally interpreted the Bible in terms of the ‘four senses’ of Scripture—the literal-historical and the three ‘spiritual’ senses, the allegorical, the tropological or moral, and the anagogical. Recently attention has been focused on the use of a variation of the allegorical sense, namely, political allegory. This was the application of a biblical text to a current political situation or argument. The Roman revolutionary Cola di Rienzo, after hearing Pope Clement VI preach in consistory, gave it another name altogether—sensum adulterum. Clement had apparentl
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6

Vaingurt, Julia. "Introduction Mastery and Method in Poetry: Osip Mandel'shtam's “Conversation about Dante”." Slavic Review 73, no. 3 (2014): 457–70. http://dx.doi.org/10.5612/slavicreview.73.3.457.

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One of the greatest controversies in Dante scholarship concerns the authenticity of the epistle to Cangrande della Scala, in which the poet (if it is indeed him) provides his patron with exegetical and epistemological strategies to be applied in approaching Paradiso,the third part of his Divine Comedy.Accompanying this section as a gift to della Scala, the epistle in itself would not have appeared in any sense out of the ordinary had it not followed its requisite dedication with an extensive commentary on the poem. It is hardly surprising, then, that scholars heatedly debate the authorship of
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7

Siemieniewski, Andrzej. "Duchowa interpretacja Biblii w III wieku (na przykładzie dialogu Uczta biskupa Metodego z Olimpu)." Wrocławski Przegląd Teologiczny 19, no. 1 (2011): 27–35. https://doi.org/10.52097/wpt.3050.

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Pope Benedict XVI in his Adhortatiom Verbum Domini encourages Catholic theologians to take example from the ancient and medieval authors who applied to the Bible interpretation the notion of four biblical senses: literal, allegorical, moral and anagogical (the latter three form the spiritual sense of the Scriptures). This essay is an effort to read an ancient Christian text and to find therein traces of such a theological method. The text chosen to this purpose is the Methodius of Olimpus’ dialogue Banquet of the Ten Virgins written around 300 CE. Ten virgins pronounce their eulogy to the life
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8

Gusakova, Victoria. "“Ideal” and “life path” as concepts of spiritual and moral education of present-day schoolchildren." St. Tikhon's University Review. Series IV. Pedagogy. Psychology 65 (June 30, 2022): 49–62. http://dx.doi.org/10.15382/sturiv202265.49-62.

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In the article «The Religion and philosophical bases of the content the spiritual and moral education of the pupils today» is given the pedagogical substantiation of the expediency of education to the religious and philosophical thought of Russia as to bases for staffing of the content of the spiritual and moral education of contemporary pupils. The relevance of this content consists in the need for comprehension by the schoolboys of anthropological ideal and sense of life of man in the period of pluralism in the choice of values and behavioral stereotypes. Age-related education to the values,
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9

Makhov, Aleksander E. ""...DRAWS US UPWARD". TOPOS IN THE FINAL LINES OF GOETHE’S "FAUST"." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 9 (2020): 161–68. http://dx.doi.org/10.28995/2686-7249-2020-9-161-168.

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In the final lines of “Faust” the attention of researchers was primarily attracted by the image of the Eternal Feminine (Das Ewig-Weibliche) that has given rise to a lot of interpretations. However, from the point of view of “Toposforschung” as a philological method developed by Ernst Robert Curtius, the very last line (“Draws us upward” – “Zieht uns hinan”) is no less important: it places the image of the Eternal Feminine in the historical sequence of variations of a topos which expresses the idea of a certain spiritual power that draws man upward. Various concepts can act as such a power: ho
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10

Wauhkonen, Rhonda. "The Authority of Text: Nicholas of Lyra's Judaeo-Christian Hermeneutic and The Canterbury Tales." Florilegium 11, no. 1 (1992): 141–59. http://dx.doi.org/10.3138/flor.11.011.

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The approach to Chaucer's narrative construct suggested by the title of my paper may appear some what indirect: what I seem to be attempting is to account for the structure of a fourteenth-century English poem, and an ostensibly "secular" one at that, from the exegetical principles of an early fourteenth-century French friar. In a general sense, this is my endeavour. I am not, however, attempting to demonstrate an unmediated or one-toone dependence by Chaucer upon the exegesis of Nicholas (though this is possible given the widespread popularity of Nicholas's Postillae).1 Instead, and more spec
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11

Bomko, Liliia. "The image of Paradise in «The Sermon on the Annunciation to the Holy Virgin» by Ioanikii Galiatovskii." Text and Image: Essential Problems in Art History, no. 2 (2019): 44–50. http://dx.doi.org/10.17721/2519-4801.2019.2.03.

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The article attempts to analyse the image of paradise in “The Sermon on the Annunciation of the Holy Virgin" from the collection "The Key of Understanding" (1659) by Ioanikii Galiatovskii. Paradise in his sermon is depicted as a hierarchical structure of the nine Angelic Choirs: the Angels, the Archangels, the Principality, the Authority, the Mastery, the Parish, the Throne, the Cherubim, and the Seraphim. Comparing the angelic choirs of Galiatovskii and the depiction of celestial choirs in «The Mirror of Theology» (1618) by Cyryl Trankvylion Stavrovetskyi, one can see some differences, includ
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12

Шмараков, Роман Львович. "Isaac of Stella. “Epistola de anima” (A Translation and Notes)." Платоновские исследования 1, no. 16 (2022): 383–412. http://dx.doi.org/10.25985/pi.16.1.17.

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Публикация представляет собой комментированный перевод «Послания о душе» Исаака из Стеллы. Исаак, аббат цистерцианского монастыря Стелла близ Пуатье - один из самых выдающихся мыслителей платонического толка в середине XII в., во многом близкий к так называемой Шартрской школе (Теодорих Шартрский, Гильом Коншский). Его литературное наследие демонстрирует знакомство с большим корпусом текстов платонической традиции («Тимей», Калкидий, Макробий, Боэций), равно как и с восходящей к Аристотелю перипатетической терминологией, усвоенной философами-неоплатониками. Исаак отличает природные свойства ду
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13

Van Vuuren, M. "Good grief: Lord of the Flies as a post-war rewriting of salvation history." Literator 25, no. 2 (2004): 1–26. http://dx.doi.org/10.4102/lit.v25i2.253.

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Golding’s Lord of the Flies, first published in 1954, reflects a bleak sense of post-war pessimism. But with undue attention focused on its portrayal of original sin and the problem of evil, readings have often remained reductive. In this article it is argued that the novel’s symbolic narrative is polysemic and, when it is read as anagogic myth, may be seen to span Judaeo-Christian Heilsgeschichte or salvation history, rewriting its chapters of creation, Fall, the problem of evil, the failure of law, the hope of salvation, the mission of a messianic figure, and – in the clearest departure from
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14

Paudial, N. Y., and L. V. Filindash. "Hypertext’s social significance for a digital age person’s mental identification." Vestnik Universiteta, no. 1 (March 2, 2022): 169–74. http://dx.doi.org/10.26425/1816-4277-2022-1-169-174.

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The object of the study is the text as a complex structured information, which is expressed in verbal and non-verbal languages. In a broad sense, the authors consider a real reality event as a hypertext, the social significance of which is increasing in the digital society. The lexeme “homo modern” – a person of the modern digital era, a representative of the XXI century has been proposed in the article and its characteristics are given. The hypertext of cultural content is considered on the examples of an architectural object and an exhibition exposition. The ability to understand the multidi
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15

Soltan Beyad, Maryam, and Mahsa Vafa. "Transcending Self-Consciousness: Imagination, Unity and Self-Dissolution in the English Romantic and Sufis Epistemology." International Journal of Linguistics, Literature and Translation 3, no. 8 (2021): 08–18. http://dx.doi.org/10.32996/ijllt.2021.4.8.2.

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English Romantic literature of the late eighteenth and early nineteenth centuries often recounts an individual life journey which depicts physical and spiritual pilgrimage and traverses both the inner and outer world to liberate the self and reach a revelatory moment of unification where the division between human mind and the external world is reconciled. For the Romantic poets this reconciliatory state cannot be achieved through rational investigation but via the power of imagination. In this regard, there is striking resemblance between the mystical and philosophical thought of Sufism and t
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16

Hottinger, David L. "Parting the Waters: the Anagogical Sense in Maximus’ Ambiguum 10." Scrinium, November 29, 2024, 1–16. https://doi.org/10.1163/18177565-bja10118.

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Abstract Those who wish to see an example of anagogical interpretation of the Bible will find abundant examples of it in the tenth of Maximus the Confessor’s Ambigua to John. This article explores Maximus’ approach to the spiritual sense of Scripture as exemplified in Ambiguum 10, particularly as it adumbrates a biblical basis for the elements of his theological anthropology. It begins with an overview of Maximus’ approach to biblical interpretation and pertinent elements of his anthropology. After presenting examples of Maximus’ anagogical exegesis, the article concludes by evaluating these i
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17

Shetler, Sean. "Interpretative Theory and Practice of St. Thomas Aquinas." March 1, 2025. https://doi.org/10.5281/zenodo.14990515.

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Abstract: Interpretative Theory and Practice of St. Thomas AquinasThis paper examines the interpretative theory and exegetical practice of St. Thomas Aquinas, focusing on his approach to Scripture within the broader framework of medieval scholasticism. Aquinas’ hermeneutical method is deeply rooted in the fourfold sense of Scripture—literal, allegorical, moral, and anagogical—demonstrating a synthesis of Aristotelian logic and patristic tradition. By analyzing key texts such as the Summa Theologiae and his Commentaries on the Gospels, this study explores how Aquinas integrate
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18

Uždavinys, Algis. "Divine Rites and Philosophy in Neoplatonism." Acta Orientalia Vilnensia 4 (December 1, 2003). http://dx.doi.org/10.15388/aov.2003.18265.

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The essay deals with the problem of relationship between philosophy and ritual in late antiquity and attempts at showing that their close connections in Neoplatonism were determined not only by their common anagogic and mystic aim (homoiosis theo ideal), but also by distant origins of philosophy (in the form of traditional wisdom and hermeneutics: explanations of oracles, omens, riddles, rites, and events) from the integral unit of the cosmogonical and ‘seasonal’ (or rather metaphysical) ritual-and-myth complexes. Philosophy in her most ancient sense and under different names can be regarded a
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