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1
Megna, Paul. "Better Living through Dread: Medieval Ascetics, Modern Philosophers, and the Long History of Existential Anxiety." Publications of the Modern Language Association of America 130, no. 5 (October 2015): 1285–301. http://dx.doi.org/10.1632/pmla.2015.130.5.1285.
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Intellectual historians often credit S⊘ren Kierkegaard as existential anxiety's prime mover. Arguing against this popular sentiment, this essay reads Kierkegaard not as the ex nihilo inventor of existential anxiety but as a modern practitioner of a deep-historical, dread-based asceticism. Examining a wide range of Middle English devotional literature alongside some canonical works of modern existentialism, it argues that Kierkegaard and the existentialists who followed him participated in a Judeo-Christian tradition of dread-based asceticism, the popularity of which had dwindled since the Middle Ages but never vanished. Following medieval ascetics, modern philosophers like Kierkegaard, Martin Heidegger, and Jean-Paul Sartre cultivated and analyzed anxiety in an effort to embody authenticity. By considering premodern ascetics early existentialists and modern existentialists latter-day ascetics, the essay sees the long history of existential anxiety as an ascetic tradition built around the ethical goal of living better through dread.
2
Thonemann, Peter. "Amphilochius of Iconium and Lycaonian Asceticism." Journal of Roman Studies 101 (May 4, 2011): 185–205. http://dx.doi.org/10.1017/s0075435811000037.
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AbstractNon-orthodox Christian asceticism in Late Antiquity is known to us largely through the distorting lens of orthodox heresiology. This paper aims to reassess the character of the ascetic communities of rural Lycaonia in the fourth century a.d. in the light of the surviving funerary and ecclesiastical epigraphy, including three inscriptions published here for the first time. We are fortunate to be able to read these texts in the light of a neglected work of orthodox polemic, Amphilochius’ Against False Asceticism, the work of an embattled orthodox bishop at Iconium in the late 370s a.d. This treatise formed part of a successful campaign to stigmatize the Lycaonian ascetics as heretics, a position which was enshrined in Theodosius’ anti-heretical legislation of a.d. 381–3.
3
Sharma, Gaurav. "Ideas and Ideals of Asceticism in the Buddhacarita of Aśvaghoṣa." Indian Historical Review 47, no. 2 (November 17, 2020): 282–95. http://dx.doi.org/10.1177/0376983620968020.
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This article explores the ideas and ideals of asceticism by analysing the description of the ascetic practices and the āśrama in the Budhhacarita of Aśvaghoṣa. Although kāvya literature paints vivid pictures in front of our eyes and can give us valuable historical information, usually scholars and historians undermine its potential as a source to study the past. The kāvyas are vibrant than usually thought about and gives more chance and content to a historian to analyse and contextualise. The Buddhacarita of Aśvaghoṣa is an earliest extant kāvya work and a testimony of the fact that literature allows a poet to describe, comment, mock and sometimes reflect over the ideas and ideals of the society which he lives in. Through a very compelling narrative, Aśvaghoṣa presents the story of Sarvārthasiddha’s journey to enlightenment and his first-hand experience of what ascetic resolves are, how ascetics live, what are their goals and aspirations and finally the realisation that this old treaded path is not going to help him. The article analyses Sarvārthasiddha’s search for true recluse and tries to understand dialogues, dissensions, confluences and dichotomies between Buddhism and Brahmanism as portrayed by Aśvaghoṣa. Asceticism is a fascinating theme to explore and the story of the Buddhacarita of Aśvaghoṣa makes it more animated and alive.
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Salamah-Qudsi, Arin. "Crossing the Desert: Siyāḥa and Safar as Key Concepts in Early Sufi Literature and Life." Journal of Sufi Studies 2, no. 2 (2013): 129–47. http://dx.doi.org/10.1163/22105956-12341252.
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Abstract This article aims to introduce some inquiries concerning travel as a customary mode of ascetic life among early Sufis in the period between the third/ninth and sixth/twelfth centuries. Two prominent concepts are involved in this discussion: siyāḥa and safar. While safar was a general term that refers to a wide spectrum of traditions and customs included in the medieval Islamic culture of travel, the term siyāḥa indicated the custom of roving in solitude without provisions undertaken by some early ascetics and Sufis. The use of both terms over the course of the period under discussion was subjected to different shifts and developments in Sufi spheres. Critical censure against the early custom of siyāḥa was made essentially out of fear of ignoring the communal religious duties of Islam. Although siyāḥa seems to have been adopted by early ascetics, it was gradually replaced by Sufi authors and theoreticians with the term safar instead. After the fifth/eleventh century, the process of the “stabilization” of Sufi activities in particular spaces contributed to change the early Sufi principle in which spiritual progress was combined with, or even conditioned upon, spatial and physical mobility. However, individual cases in which the early ideal of siyāḥa was preserved should not be neglected.
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Mihajlović, Danilo. "Characteristics of Interpretation of Old Testament Wisdom books in Egyptian Lives of the Fathers (Paterikon)." Sabornost, no. 14 (2020): 55–66. http://dx.doi.org/10.5937/sabornost2014055m.
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Exegesis of Old Testament by Egyptian ascetics is yet to be discovered. Interpretational patterns of biblical texts in Egyptian Lives of Fathers (Paterikon) are specific because they are reflecting nature of Egyptian fathers' ascetical praxis in Early Church. Representative examples of this kind of exegesis could be find in quotations of Old Testament Wisdom literature in above mentioned Egyptian Lives of Fathers. Special attention should be paid to literal readings of this kind of Old Testament literature, as well as on making analogies.
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Sirry, Munim. "Pious Muslims in the Making: A Closer Look at Narratives of Ascetic Conversion." Arabica 57, no. 4 (2010): 437–54. http://dx.doi.org/10.1163/157005810x519116.
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AbstractThis article examines conversion narratives of some Sufi ascetics by looking closely at their life-stories as expounded in Sufi biographical traditions. How is the ascetic conversion told in the Sufi biographical sources? What kind of purpose do the ascetic conversion narratives serve? In what sense can we see the ascetic practices as an intentional language of protest and opposition? and against whom/what? These questions form the major concern of this article. Different narratives of ascetic conversion will be discussed with the intention of demonstrating the larger context of setting the boundaries of an Islamic piety within which the portrait of idealized pious Muslims is framed in the main traditions of Sufi hagiography. It is, therefore, hoped that this article will shed light on the transformation of individuals from ordinary people to idealized pious Muslims.
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Chakraborty, Ayusman, and Dana Radler. "Representations of Indian ascetics: from Johann Martin Honigberger’s memoir to early twentieth century Romanian newspapers and journals." Swedish Journal of Romanian Studies 5, no. 2 (May 15, 2022): 38–56. http://dx.doi.org/10.35824/sjrs.v5i2.23881.
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In recent times, Indian ascetics have become pop icons due to the influence of visual entertainment media. Outside their country of origin, they are often negatively stereotyped to foster derogatory understandings of the Others and their cultures. In this paper, we will focus on representations of Indian ascetics. Starting with their early depictions in the memoir of the Transylvanian physician Dr Honigberger, we will examine their representations in Romanian newspapers and journals. In order to account for Romanian interest in ascetics from a faraway land, this paper will take into consideration the historical developments that led to the growth of European interest in them. Through a comparison between nineteenth century British (Osborne 1840) and East-European (Honigberger 1851, 1852) writings on Indian ascetics, we will try to understand whether conceptualization of Indian ascetics in Romanian-speaking territories differed in any way from that of the British colonizers in India. The paper will then move on to examine how the Romanian press conceptualized these ascetics. Evidences point to the fact that the Romanian press became interested in Indian ascetics, erroneously generalized as fakirs, from ca. 1900 to 1940. Analysing Romanian journal and magazine articles on Indian fakirs, which till now remain untranslated into English, this article will try to show how the Romanian press conceived of the ascetics of a faraway country. Our research methodology is based on text analysis, relying on a broader cultural perspective. For the purpose of this paper, we have selected a series of article samples, taking into consideration diversity in terms of regions (southern Romania and Transylvania), as well as the most relevant period (1906-1935). The interest in Indian sadhus and their doings basically emerged starting with the mid-nineteenth century. Yet over the following decades accounts have changed in terms of focus. While nineteenth century authors were primarily concerned with the physical aspects of their work, texts written in the first decades of the twentieth century suggest that journalists and writers generally looked at the more surprising and entertaining side of fakirs’ actions. Finally, the paper suggests why Romanian press lost interest in Indian ascetics after the 1940s.
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Aziz, Muhammad. "A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century." American Journal of Islamic Social Sciences 26, no. 1 (January 1, 2009): 1–19. http://dx.doi.org/10.35632/ajiss.v26i1.372.
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This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.
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Aziz, Muhammad. "A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 1–19. http://dx.doi.org/10.35632/ajis.v26i1.372.
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This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.
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Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.
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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стремление к безмолвию как тройственный фактор притяжения подвижников в Палестину; 3) Авраам (см. Быт. 12, 1) как библейский прообраз монашеского удаления в Святую Землю и духовного странничества в свете тропологическо-буквальной экзегезы; 4) любовь Божия как нравственно-мистическое основание для пребывания вблизи Святого Града; 5) важность молитвы у святых мест, участия в таинствах и обрядах, а также поста как подготовительного подвига ко встрече со святыней; 6) нравственно-аскетические ограничения на пребывание у святых мест. Анализ нравственно-аскетических и экзегетических тем богословия святых мест выявляет в житийной литературе множественные следы интертекстуальности, позволяющие говорить о корпусе этих текстов как о проявлениях последовательной и живой патристической традиции. Обе части исследования позволяют сделать вывод о том, что её истоки следует видеть в богослужебной, экзегетической традиции, практике почитания святынь, а также догматическом и нравственно-аскетическом богословии палестинских и иных патристических авторов христианского Средиземноморья. The second part of this article continues the exploration of theological reflection on the holy places of Palestine in the works of these eminent hagiographers of Palestinian monasticism of the 6th-7th centuries: the Life of St. Theodosius by Theodore of Petra, a series of Lives compiled by Cyril of Scythopolis, and the Spiritual Meadow by John Moschus. In the light of patristic tradition a diverse range of moral, ascetical and exegetical topics of this theological field is examined, including: 1) the holy places as the living environment of Palestinian ascetics; 2) the veneration of the holy places, the flight from the world, and the desire for hesychia as a threefold factor of attraction to Palestine for ascetics; 3) Abraham (Gen. 12, 1) as a biblical typos of monastic retreat to the Holy Land and of the spiritual xeniteia in the light of tropological and literal exegesis; 4) God’s love as a moral and mystical basis for living near the Holy City; 5) the importance of prayer at the holy places, participation in sacraments and rituals, and fasting as a preparation for encounter with the holy places; 6) moral and ascetic restrictions on living at the holy places. This analysis of moral-ascetical and exegetical topics within the theology of the holy places attested in hagiographical literature shows multiple traces of intertextuality, which enables us to state that this theological reflection is a manifestation of a coherent and living patristic tradition. The two parts of this article seek to show that the origins of this theology flow from liturgical and exegetical traditions, the practice of venerating the holy places, and the dogmatic, moral, and ascetic theology of Palestinian and other patristic authors of the Christian Mediterranean.
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Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.
Full textAbstract:
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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Hegghammer, Thomas. "Weeping in Modern Jihadi Groups." Journal of Islamic Studies 31, no. 3 (September 1, 2020): 358–87. http://dx.doi.org/10.1093/jis/etaa016.
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Abstract Abstract This article, using a wide range of primary sources, describes the practice of weeping (bukā) in contemporary jihadi groups. It shows that weeping is widespread and encouraged in militant Islamist groups such as al-Qaida and Islamic State. Modern jihadis weep in at least six main types of situations: during prayer, during sermons, when listening to hymns, pre- and post-combat, on losing comrades, and upon seeing civilian Muslim suffering. Weeping is socially appreciated; it often happens in groups, it is rewarded with praise and honorifics, and it is advertised in propaganda. Weeping for more mundane reasons is also reported, but not similarly valued. The findings add to other recent evidence suggesting modern jihadis are influenced by Sufism. Today's weeping practices also suggest a long historical association in Islam between asceticism and military jihad going back to eighth-century warrior-ascetics such as Ibn al-Mubārak (d. 797 Ce).
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Acri, Andrea. "On birds, ascetics, and kings in Central Java Rāmāyana Kakawin, 24.95–126 and 25." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 4 (2010): 475–506. http://dx.doi.org/10.1163/22134379-90003611.
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In the first part of the paper I introduce stanzas 95-126 of Sarga 24 and the whole of Sarga 25 of the Old Javanese Rāmāyaṇa, which present the most difficult and least understood pieces of poetry in the whole of Old Javanese literature. The two sections, displaying a close relationship between each other on account of several shared lexical items and corresponding motifs, describe in allegorical terms animals, birds and plants in order to satirically represent ascetic and political characters of mid-9th century Central Java. Because of their idiosyncratic language and style, and because of their allegorical content which find no correspondences in the Bhaṭṭikāvya or other Sanskrit versions of the Rāmāyaṇa, they have been for long regarded as a ‘corpus alienum’ in the poem. The thesis of interpolation was criticized by Hooykaas (1958a/b/c), who, however, did not rule out the possibility of their having been composed by a ‘second hand’. Having tried to distinguish the various textual layers that characterize those sections, I turn to analyse their contents along the lines set out in the masterful article by Aichele (1969) ‘Vergessene Metaphern als Kriterien der Datierung des altjavanischen Rāmāyaṇa’, discussing the allegories depicted there in comparison with the contemporary Śiwagṛha metrical inscription. By taking into account additional Old Javanese textual and visual documents, I suggest a fine-tuning for some of the identifications advanced by the German scholar. In particular, I argue that the character of Wibhīṣaṇa (instead of Lakṣmaṇa, as argued by Aichele) in the poem could allegorically represent King Rakai Kayuwaṅi, and that the satirical descriptions of various kinds of water-birds of the heron family deceiving the freshwater fishes are to be taken as a critique directed to historical figures representing covert agents of the Śailendra prince Bālaputra disguised as Śaiva (and not Buddhist) ascetics. My conclusion is that the satirical themes displayed in the stanzas represent a case of ‘localization’ of materials widespread in Sanskrit literature, which should be taken into due consideration in order to understand the identity and religious affiliation of the ascetic figures allegorically represented in Sargas 24 and 25.
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Torabi, Katayoun. "Asceticism in Old English and Syriac Soul and Body Narratives." Humanities 9, no. 3 (August 31, 2020): 100. http://dx.doi.org/10.3390/h9030100.
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A great deal of scholarship on Old English soul-body poetry centers on whether or not the presence of dualist elements in the poems are unorthodox in their implication that the body, as a material object, is not only wicked but seems to possess more agency in the world than the soul. I argue that the Old English soul-body poetry is not heterodox or dualist, but is best understood, as Allen J. Frantzen suggests, within the “context of penitential practice.” The seemingly unorthodox elements are resolved when read against the backdrop of pre-Conquest English monastic reform culture, which was very much concerned with penance, asceticism, death, and judgment. Focusing especially on two anonymous 10th-century Old English poems, Soul and Body I in the Vercelli Book and Soul and Body II in the Exeter Book, I argue that that both body and soul bear equal responsibility in achieving salvation and that the work of salvation must be performed before death, a position that was reinforced in early English monastic literature that was inspired, at least in part, by Eastern ascetics such as fourth-century Syrian hymnologist and theologian, St. Ephraim.
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Abitolkha, Amir Maliki. "Eklektisisme Tasawuf: Metamorfosis Sufisme dan Relevansinya dengan Tarekat Modern." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 2 (December 24, 2016): 435–59. http://dx.doi.org/10.15642/teosofi.2016.6.2.435-459.
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Among the background of the emergence of Sufism is the Muslim struggle against the contestation and power struggle of the Umayyads in the second century Hijri. The problems of power, politics and religious conflicts that gave birth to a pragmatic and materialist attitude by some Muslims were then addressed by some ascetics by voicing an ascetic attitude towards such matters. After developing and splitting into several tarekat, the ideological values of Sufism also changed and shifted and even led to the path of the ideology of Sufism. This shift is what this research wants to uncover, considering how important it is to explain the pure ideology of Sufism by presenting historical and contextual studies as a shield for worldly conflicts and power. By using literature research, this article concludes that the style of Sufi teaching that adheres to the eclecticism model has historical roots as a balance between the profane and the secular. The eclectic Sufi style contains three basic principles of Sufi teachings, namely realizing worldly life as an undeniable reality, spiritual practice rituals such as remembrance and relying on sharia. In addition, Sufi teachings with an eclectic style have a strong level of relevance to religious patterns in Indonesia, the pattern of Sunnī madhhab.
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Golberg, Shari. "The Two Choruses Become One: The Absence/Presence of Women in Philo's On the Contemplative Life." Journal for the Study of Judaism 39, no. 4-5 (2008): 459–70. http://dx.doi.org/10.1163/157006308x297723.
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AbstractPhilo is not known for his positive portrayals of the feminine. Consequently, many scholars have puzzled over his seemingly glowing account of the Therapeutrides, a group of celibate, female ascetics described in On the Contemplative Life. While it is tantalizing to consider that Philo included the Therapeutrides in his work to prove that mystical union with God was just as viable an option for women as it was for men, by examining the textual allusions to other female figures such as Miriam, Sarah and Diotima, this paper asks whether the piece is meant to depict any real women at all.
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Eastman, Daniel. "Cursing in the Infancy Gospel of Thomas." Vigiliae Christianae 69, no. 2 (March 6, 2015): 186–208. http://dx.doi.org/10.1163/15700720-12341186.
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One of the most notable features of the so-called Infancy Gospel of Thomas is its depiction of several punitive miracles, or curses, performed by the child Jesus. Previous scholarly treatments of the text have often dismissed these curses as merely another type of miracle, rather than as a special feature of IGT deserving of further study. This article examines the curses with an eye toward their distinctive qualities, and then seeks to find a match for the resulting paradigm in other literature, both Christian and non-Christian, from the ancient Mediterranean setting. A possible match is found in the cursing stories told of the ascetics of fourth-century Syria, as related by Theodoret of Cyrrhus in his Religious History.
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Burton-Christie, Douglas. "Ascetics and Ambassadors of Christ: The Monasteries of Palestine, 314-631.John Binns." Speculum 72, no. 3 (July 1997): 787–89. http://dx.doi.org/10.2307/3040769.
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Sazonova, Lidiya. "Transformation of the Hagiographic Genre in the Russian Court Literature of the Early Modern Times." Slavianovedenie, no. 6 (2022): 5. http://dx.doi.org/10.31857/s0869544x0023221-6.
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A significant moment in the history of the hagiographic genre falls on the Early Modern Times in Russia (the second half of the 17th – the beginning of the 18th c.). Continuing to serve to didactic goals and to create a «hagiographically enlightened» ideal image, the life of a saint is included in the court Russian literature in the composition of the namesake greeting, a characteristic and extremely popular genre of the epoch. The article demonstrates that the image of the saint, heavenly patron of the sovereign or members of the royal family played an important rolein the spiritual life of Tsars Alexei Mikhailovich and his son Fyodor Alekseevich. The importance of it was reflected in an appeal of the poets to the lives of the saints and especially revered ascetics at the court,in order to create the namesake poetic greetings on the hagiographic basis. The stencil of the medieval genre is eroded. The panegyric glorification of the addressee and the praise to his heavenly patron in the poetic message, permeated through and through with the hagiographic motifs, is combined with the political actualization of the content of the work.
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S, Karthikeyan. "Thoughts of Awakening by Sivavakkiyar." International Research Journal of Tamil 4, S-5 (August 25, 2022): 247–55. http://dx.doi.org/10.34256/irjt22s538.
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Intellectual thoughts and memories have existed in Tamil literary contexts from the very beginning. Moreover, the Siddha literature is full of criticism of superstitions, physical realism, anti-idolatry, anti-Manu, anti-false rituals, and encouragement of virtuous deeds. For the sake of simplicity, this article can analyze the rational ideas embodied in Sivavakkiyar's poems within the three categories of thought, word, and deed. The word "Dravidian" and its principles are not intended to scratch the feelings of the individual. It is a denunciation of slavery, the concentration of power, and superstitions. Such qualities can be seen in the spiritual box, as a form of rationalism, as an anti-caste and anti-religious key, as a woman's reverence, as the peeling sun of false ascetics, and as the saffron that celebrates the body and mind.
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Anoshkina-Kasatkina, Vera N. "REVIEW OF T. BATUROVA’S MONOGRAPHY “SPIRITUAL ASCETICS AND THE RUSSIAN CLASSICAL LITERATURE” (MOSCOW, MRSU ED. OFF. PUBL., 2016. 244 P.)." Bulletin of the Moscow State Regional University (Russian philology), no. 1 (2018): 109–12. http://dx.doi.org/10.18384/2310-7278-2018-1-109-112.
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Bosgraaf, Emke. "Asceticism in Transition: Exploring the Concepts of Memory, Performance and Ambiguity in 20th Century Dutch Monastic Life." Numen 55, no. 5 (2008): 536–60. http://dx.doi.org/10.1163/156852708x338068.
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AbstractAsceticism is a topic of interest among a wide range of scholars. In the past two decades the corpus on asceticism has been growing steadily and contributions have been made from a variety of perspectives (for an overview see Wimbusch and Valantasis, Asceticism [1995]). In this article I will focus on the almost unknown history of asceticism in 20th century Dutch monastic life. This is a history that, especially after the 1950s, reflects a period of transition in which a radical erosion of asceticism occurred. In order to understand and explore asceticism in this specific period and context, I will discuss the demarcation of asceticism that Gavin Flood outlined in his thought-provoking study of 2004, The Ascetic Self: Subjectivity, Memory and Tradition. In this book Flood distinguishes three central parameters of asceticism, in short: memory, performance and ambiguity. These three concepts are applied to research material that is based upon a historical study of Catholic spiritual literature (1930–1965) and eighteen interviews with members of Dutch religious communities who personally experienced ascetic practices during their religious lives. I will argue that the memory of ascetic tradition is no longer being appropriated, which has specific consequences for examining the two parameters of performance and ambiguity.
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Sharabarina, Evgeniya. "Genesis of Foolishness in the Byzantine Tradition." Ideas and Ideals 14, no. 4-1 (December 27, 2022): 98–119. http://dx.doi.org/10.17212/2075-0862-2022-14.4.1-98-119.
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In this article, an attempt was made to make a preliminary religious analysis of the phenomenon of foolishness from the perspective of the modern methodology of the Dutch researcher J. Waardenburg. It was noted that earlier in the Russian science of religion, this phenomenon practically did not become an independent object of study. The systematic concept of J. Waardenburg assumes a consistent consideration of religious facts from the perspective of four approaches of equal importance: historical, comparative, contextual and hermeneutic. The collection and primary analysis of empirical data is a necessary and preliminary condition for a full-fledged study of the phenomenon of foolishness. Foolishness arises in Byzantine society and is perceived ambiguously by the contemporaries. The article indicates the sources of the phenomenon of foolishness in the Byzantine tradition: ancient cynicism in the person of Diogenes Laertius, healed the demoniacs who spend a lot of time near temples, Old Testament prophets. This work also reflects the historical process of the gradual separation of foolishness as an independent rank of holiness. Its biblical justification is the multiple references on the pages of the Gospel to the madness of the world and the wisdom of the unwise. The fact that the foolishness was known to the culture of the Romans is evidenced by the fact of the spread of the phenomenon of false ugliness, which the official Church tried to fight. The reason for the appearance of foolishness in Byzantium can be called the extinction of spiritual life after its rise in the first centuries of the spread of Christianity. The tradition of honoring extraordinary ascetics, as well as the formation of iconography, was slow. Only at the end of the VIII century the process began to gain momentum, which was connected with the approval at the Seventh Ecumenical Council of the veneration of saints as a necessary element of Christian dogmatics. In the Byzantine Church, six holy fools were canonized. Despite their small number, the hagiographic literature of Christian ascetics of the first centuries often offers examples of episodic foolishness. The article concludes that the genesis of foolishness in the Byzantine tradition required a long time for its development. In Russian culture the phenomenon of foolishness has found its full-fledged development, becoming an integral part of Russian culture. The author assumes, that this phenomenon requires its further empirical study as an objective religious fact.
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Sarkar, Abhishek. "Rosalind and "Śakuntalā" among the Ascetics: Reading Gender and Female Sexual Agency in a Bengali Adaptation of "As You Like It"." Multicultural Shakespeare: Translation, Appropriation and Performance 18, no. 33 (December 30, 2018): 93–114. http://dx.doi.org/10.18778/2083-8530.18.07.
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My article examines how the staging of gender and sexuality in Shakespeare’s play As You Like It is negotiated in a Bengali adaptation, Ananga-Rangini (1897) by the little-known playwright Annadaprasad Basu. The Bengali adaptation does not assume the boy actor’s embodied performance as essential to its construction of the Rosalindequivalent, and thereby it misses several of the accents on gender and sexuality that characterize Shakespeare’s play. The Bengali adaptation, while accommodating much of Rosalind’s flamboyance, is more insistent upon the heteronormative closure and reconfigures the Rosalind-character as an acquiescent lover/wife. Further, Ananga-Rangini incorporates resonances of the classical Sanskrit play Abhijñānaśākuntalam by Kālidāsa, thus suggesting a thematic interaction between the two texts and giving a concrete shape to the comparison between Shakespeare and Kālidāsa that formed a favourite topic of literary debate in colonial Bengal. The article takes into account how the Bengali adaptation of As You Like It may be influenced by the gender politics informing Abhijñānaśākuntalam and by the reception of this Sanskrit play in colonial Bengal.
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Farag, Mary K. "Pachomius Outside the Shadow of the Vita Antonii." Harvard Theological Review 111, no. 4 (October 2018): 516–40. http://dx.doi.org/10.1017/s0017816018000251.
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AbstractThe earliest prologue to the Life of Pachomius constructs the apostle Paul as an exemplary father and argues that Pachomius conforms to such a Pauline model. Prologues composed later make no such comparison but cite Antony as the model ascetic before turning to the narration of Pachomius’s life. This paper follows the Pauline thread of the earliest prologue by examining the use of the figure Paul and Pauline literature in the surviving Vitae. I argue that certain narratives cast Pachomius’s legacy after a Pauline prototype. Paul’s ascent to paradise in 2 Corinthians 12 and Paul’s survey of torments in the Apocalypse of Paul are rewritten in some of the Coptic and Arabic Vitae as episodes in Pachomius’s life. This use of Paul as a prototype for ascetic hagiography creates a vision of ascetic holiness incompatible with that constructed in the Life of Antony. Other narratives in the Pachomian Vitae, however, construct Pachomius after an Antonian prototype and reflect ascetic ideals promoted in the Life of Antony. The paper closes with reflections on possible historical circumstances for the shift from a Pauline model of asceticism to an Antonian one in the composition of Pachomian Vitae.
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Mcguckin, John Anthony. "Martyr Devotion in the Alexandrian School: Origen to Athanasius." Studies in Church History 30 (1993): 35–45. http://dx.doi.org/10.1017/s042420840001158x.
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The Christian interpretation of fatal persecution was a complex one with distinct ecclesial themes merging with Jewish elements from apocalyptic and biblical literature, as well as Hellenistic motifs such as the constancy of the Socratic martyr. The New Testament understanding of the term ‘martyr’ is predominantly that of legal witness, although some specific senses of blood-witness are emerging already in the first century and have become common by the second. Varying reactions can be traced in the literature of different parts of the Church: for example, in Rome, Alexandria, Asia, Africa, or Palestine. This paper looks primarily at the Egyptian interpretation as a microcosm of the general development of the role of martyrs, and does so by reference to the writings of the theologians whose works cover the main phases of that process. It highlights the distinction that existed between the sophisticated literary interpretation of martyrdom, and the forms of popular devotion that flourished among the non-literate peasantry. The tension between the two approaches, witnessed in both Origen and Athanasius, is demonstrably resolved by the time of Cyril, who represents the harmonious synthesis of both traditions in the new conditions of Christian political ascendancy in fifth-century Byzantine Egypt. The peculiar circumstances of the Egyptian Church, in particular the unusually radical separation that existed there between town and country (and the class and cultural divisions reflected in that), as well as the specific challenge posed to Christianity by the enduring vitality of the old Egyptian religions in the countryside, both left their marks on the specific form of martyr devotion in Christian Egypt, but the most noteworthy aspect is arguably the subtext of the theological encomia of martyrdom that seems to have the definite concern of subjugating the popular devotion to martyrs, confessors, and ascetics to the interests of the Church hierarchies.
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Tokareva, Svetlana. "Energetic Motives in the Translation of Spiritual Tradition." Logos et Praxis, no. 3 (December 2022): 60–67. http://dx.doi.org/10.15688/lp.jvolsu.2022.3.6.
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The article deals with the problem of the content and forms of translation of the Orthodox spiritual tradition, the core of which is the energy paradigm of hesychasm. It is shown that literature is an important channel for the transmission of spiritual tradition. The Russian literary tradition presents religious and educational works of Orthodox ascetics, as well as artistic works that have a Christian orientation and are based on theological and evangelical texts. An important role in maintaining the spiritual tradition of Orthodoxy was played by the development of the concept "righteous man" in the literature. His verbalization was influenced by the Christian religion. This concept has become a fundamental cultural constant. Thanks to the concept of the righteous, writers who were critical of Orthodox Christianity were able to use righteousness instead of holiness and describe less exalted examples of spiritual experience. The images of the righteous are based not on typification of the experience of real people, but on orientation to a moral ideal. Representatives of religious literary studies describe the behavior of the righteous in the paradigm of "spiritual realism". This allows us to take into account the mystical coloring of the actions and events of the righteous. There are two channels for broadcasting the Orthodox spiritual tradition: inside the Orthodox world and outside it, that is, in new cultural spaces. The reasons for the popularity of Orthodox ideas in the West at the beginning of the twentieth century are shown. This contributed to the penetration of the practice of continuous prayer into Catholicism, Lutheranism, Anglicanism, as well as into religious groups outside Christianity. The nature of attempts to adapt the practice of continuous Jesus prayer in a foreign cultural environment is described.
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Serova, O. E., and E. P. Guseva. "The Spiritual Space of Modern Education: Problems, Theory, Practice. The Interregional Conference in Memory of A. D. Chervyakov." Psychological-Educational Studies 9, no. 4 (2017): 118–24. http://dx.doi.org/10.17759/psyedu.2017090412.
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The authors provided information on the first interregional conference of scientific and pedagogical community of the Yaroslavl region dedicated to the memory of the Psychological Institute employee A.D.Chervyakov - scholar, historian of psychology, methodology and organizer of work on the formation of spiritual and moral content of training courses for children and teenagers. In the plenary session speakers invited to discuss a wide range of General methodological issues: the moral lessons of the creative heritage of Russian ascetics, scholars and teachers; the importance of the Orthodox culture in historical educational research context; the practice of the study of old Russian literature as a factor in the spiritual development of students; studying in school and University language of the icon as the basis of spiritually-moral education of a person; moral criteria for the development of the individual student in the modern education; the spiritual foundations of psychological perspectives; ethical and moral standards in the work of the teacher. Discussion at the round table "Youth subculture: tradition and deviation, moral and psychological-pedagogical problems" turned on: a subculture as a tool of socialization and moral formation adolescents; antisocial practices in subcultural spaces; the moral and psychological degradation as a consequence of aggressive subcultural associations; the way to build a dialogue of generations in the modern educational space; the family as an important resource for the confrontation of anti-social effects of youth subcultures; the spiritual and moral traditions of the Yaroslavl region as a means to counter the influence of destructive youth subcultures.
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Maiorov, Alexander V. "The Cult of St. Daniel the Stylite Among the Russian Princes of the Rurik Dynasty." Slavic and East European Journal 59, no. 3 (2015): 345–66. http://dx.doi.org/10.30851/59.3.001.
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The influence of Grand Princess Euphrosyne (second wife of Prince Roman Mstislavovitch) explains the appearance among the Galician-Volhynian princes of Christian names which were unusual and unique for the Rurikides. This is the name Daniel, which was later included into the name list of the Moscow princes. This name spread among the princes due to the expansion of the cult of St Daniel the Stylite and the rising interest in the attributes of Stylitism. This can be seen in sphragistics and in the numerous architectural monuments of Galician-Volhynian Rus' of the 13th–early 14th century. Thanks to the family links between the Galician-Volhynian and the Vladimir-Suzdal princes, this cult spread in the North-Eastern Rus' and later to Moscow. The fact that Euphrosyne of Galicia was the daughter of Basileus Isaak II explains the unexpected rise of interest in Stylitism among the princes of Rus' and their milieu. According to Niketas Choniates, Emperor Isaak II especially sympathized with the Stylites and the ascetics and patronized them. Thus he astonished his contemporaries, since the Stylites had lost the influence over the emperors that they had exerted at the time of iconoclasm. The Byzantine hagiography concerning Sts. Daniel the Stylite and Leo the Great Tsar explains the connection between the names of Daniel and Leo among the descendants of Roman Mstislavich. Daniel the Stylite was the spiritual father and the main adviser of Emperor Leo I. Apparently this relationship was reflected in the names of the father and the son, the Galician-Volhynian princes Daniel Romanovich and Lev Danilovich.
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Sevastyanova, Svetlana K. "Articles from FiorettidiSanFrancesco in Russian collection VelikoeZertsalo (Speculum Maius) as an exemplum." Sibirskiy filologicheskiy zhurnal, no. 3 (2021): 49–61. http://dx.doi.org/10.17223/18137083/76/4.
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Studying the Western European collection Speculum Maius (the Great Mirror) translated into Russian at the end of the 17th century involves identifying its plot-thematic connections with the ancient Russian written culture. Seven stories about Francis of Assisi († 1226) and his companions were discovered in the collection that were included in the medieval florilegium - he legends about the founder of a mendicant order called Fioretti (14th century). Their thematic and motif content and use of medieval genre forms in the narratives about the first Franciscans are close to the instructive accounts of ascetics from the translated and domestic paterics, the Prologue, the Menalogies for reading collections and hagiography, which, like the “floral” narratives, were in line with the material demanded in the moral and religious instructions of Christians. The articles from Fioretti in the Great Mirror have a small volume, a minimal number of characters, narrate the connection and interchange of the earthly and heavenly worlds. This brings them closer to the exemplum - the most famous Latin written culture phenomenon, serving as an instructive “basis” of medieval sermons and being an important part of collections of religious and secular content such as “zertsalo.” Summarizing theoretical experience, the author follows modern foreign and domestic scholars and understands an “exemplum” as a narrative of a small volume implemented in didactic discourse, with its reception using signs of medieval genres. “Flower” articles-exempla of the Russian Great Mirror, devoid of personalization and topological references, embody a universal order in a typical and generalized event.
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Zaleski, John. "Sufi Asceticism and the Sunna of the Prophet in al-Junayd’s Adab al-Muftaqir ilā Allāh." Journal of Islamic Studies 32, no. 1 (December 20, 2020): 1–26. http://dx.doi.org/10.1093/jis/etaa051.
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Abstract One of the central claims of early Sufis was the harmony of the Sufi path with the sunna of the Prophet Muḥammad. It remains to be explored, however, how early Sufis related to the sunna as an authoritative model. Focusing on the writings of al-Junayd al-Baghdādī (d. 298/910–11), in particular the understudied Adab al-Muftaqir ilā Allāh, this article argues that al-Junayd sought to resolve a tension between anti-ascetic aspects of the sunna and the ascetic practices undertaken by Sufis. By attributing appeals to anti-ascetic ḥadīths to the influence of the lower-soul (nafs), al-Junayd made room for Sufis to undertake practices, including celibacy, that ran counter to the widely accepted sense of sayings of the Prophet. In so doing, he intervened in ongoing discussions concerning the value of asceticism and sexual abstinence. Al-Junayd’s writings reveal a nuanced approach to the sunna, whereby Sufis must identify those aspects of the sunna that would help rather than hinder their spiritual path. His writings thus take us beyond the (correct) affirmation that early Sufis upheld the law and sunna and allow us to see how Sufis wrestled with the example of the Prophet and the meaning of his life and words for their path to God.
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Макаренко, Евгения Константиновна. "GENRE SPECIFICITY OF BIOGRAPHICAL SKETCHES ABOUT RUSSIAN MOVEMENTS BY E. POSELYANIN." Tomsk state pedagogical university bulletin, no. 1(213) (January 11, 2021): 95–103. http://dx.doi.org/10.23951/1609-624x-2021-1-95-103.
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Введение. Известный в дореволюционной России публицист и духовный писатель Евгений Поселянин (настоящая фамилия Погожев), пройдя путь сомнений в вере и получив духовное возрождение в Оптиной Пустыни, стал участником развернувшейся между интеллигенцией и представителями Русской Православной Церкви дискуссии начала XX в. Церковность эстетического сознания Е. Поселянина определила основную задачу всего его творчества, заключавшуюся в воспроизведении и передаче духовного мира Русского Православия. Цель. Творчество известного духовного писателя и публициста конца XIX – начала XX в. Евгения Николаевича Поселянина, совершенно забытое на несколько десятилетий советской эпохи, требует реабилитации и серьезного научного исследования. Материал и методы. Исследуется сборник жизнеописаний Е. Поселянина «Русские подвижники 19-го века» (1900 г.). Работа написана в русле исторической поэтики. Результаты и обсуждение. В литературной деятельности Поселянина отразились важнейшие духовно-культурные искания его современников и художественно-эстетические тенденции конца XIX – начала XX в. Религиозное возрождение начала XX в. привело к сдвигу границ внутри русской культуры, при котором произошло сближение и взаимовлияние богословия, философии, науки с художественной литературой, что отразилось на трансформации традиционных художественно-эстетических форм. В творчестве Е. Поселянина можно проследить, как церковные темы и православное содержание облекаются в характерные для светской литературы и отходящие от строгих жанровых канонов литературные формы, которые становятся более пластичными жанровыми образованиями, открытыми для выражения и передачи современным человеком опыта духовной жизни. Заключение. Книга Е. Поселянина «Русские подвижники 19-го века» представляет собой документ русской духовной жизни XVIII–XIX столетий. В этом сборнике биографических очерков традиционализм жизнеописания святого размывается жанровыми новациями: включением структурных элементов из других художественных и публицистических церковных жанров (патерики, проповеди, церковная история) и популярной в светской литературе беллетризованной мемуарно-биографической прозы. Introduction. Evgeny Poselyanin, a well-known publicist and spiritual writer in pre-revolutionary Russia, having traveled the path of doubts in faith and received a spiritual revival in Optina Pustyn, became a participant in the discussion between the intelligentsia and representatives of the Russian Orthodox Church at the beginning of the 20th century. The ecclesiastical nature of E. Poselyanin’s aesthetic consciousness determined the main task of all his work, which was to reproduce and transmit the spiritual world of Russian Orthodoxy. Aim and objectives. The work of the famous spiritual writer and publicist of the late 19th – early 20th centuries. Evgeny Nikolaevich Poselyanin, completely forgotten for several decades of the Soviet era, requires «rehabilitation» and serious scientific research. Material and methods. The article examines the collection of biographies of E. Poselyanin «Russian ascetics of the 19th century» (1900 edition). The research is written in the mainstream of historical poetics. Results and discussion. Poselyanin’s literary activity reflected the most important spiritual and cultural searches of his contemporaries and artistic and aesthetic tendencies of the late 19th – early 20th centuries. Religious revival of the early 20th century led to a shift in boundaries within Russian culture, during which there was a convergence and mutual influence of theology, philosophy, science with fiction, which was reflected in the transformation of traditional artistic and aesthetic forms. In the work of E. Poselyanin, one can trace how church themes and Orthodox content are clothed in literary forms characteristic of secular literature and departing from strict genre canons, which are becoming more plastic genre formations open for the expression and transmission of the experience of spiritual life by modern man. Conclusion. The book by E. Poselyanin «Russian ascetics of the 19th century» is a document of Russian spiritual life in the 18th – 19th centuries. In this collection of biographical sketches, the traditionalism of the life of the saint is eroded by genre innovations: the inclusion of structural elements from other artistic and journalistic church genres (paterics, sermons, church history) and fictionalized, memoir and biographical prose popular in secular literature.
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Maxim (Sudakov), Hierodeacon. "Reception of the writings of Martyrius-Sahdona in several confessions." Russian Journal of Church History 3, no. 3 (September 25, 2022): 5–17. http://dx.doi.org/10.15829/2686-973x-2022-110.
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The article deals the problem of reception in several confessions of the writings of the ascetic writer and bishop of the Church of the East Martyrius-Sahdona (o. ~650). The question about his confessional orientation is not clear now. There are saved a few manuscripts with his writings in syriac (the date of the earliest is 837), as well as in arabic (one manuscript of 1492) and georgian translations (a few manuscripts, the date of the earliest is 925). Analysis of the manuscript tradition of his writings permited to establish that the literary tradition, on which drew the writer and which was the base of his ascetical teaching, became essential factor of reception of his writings by orthodox in the most extent, while the other confessions saved only small fragments of these. The determination of causes of the popularity of the writings of Martyrius-Sahdona in several confessions is contribution in solution of the question of his confession, which is unclarified aspect of the biography of this church doer and representant of the East Syrian ascetic literature.
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Biller, Peter. "Multum ieiunantes et se castigantes: medieval Waldensian Asceticism." Studies in Church History 22 (1985): 215–28. http://dx.doi.org/10.1017/s0424208400007968.
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The first half of a recently published book describes Waldensianism in the Cottian alps c. 1500. The author decides to pass over both the Waldensian preachers, whom I shall call ‘Brothers’, and their literature. He argues that there is insufficient trial evidence about the Brothers, and that in any case their ‘ascetic detachment from society’ would have made it unlikely that they would have had much influence among peasant Waldensians. Their books were only uncertainly Waldensian, he says, and there is little evidence of their actual use. In the resulting picture of Waldensianism as a popular, rural, lay movement asceticism plays no special part, though there is some question of a Waldensian sense of moral superiority.
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Parens, Joshua. "Maimonidean Ethics Revisited: Development and Asceticism in Maimonides?" Journal of Jewish Thought and Philosophy 12, no. 3 (2003): 33–62. http://dx.doi.org/10.1163/105369903776759265.
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AbstractMost recent interpreters of Maimonides argue that his ethical views develop from support of the mean in Eight Chapters to support of asceticism in "Laws Concerning Character Traits" and the Guide. This article challenges that interpretation: first, through a reconsideration of Aristotle's views on the mean and the relation of the ethically virtuous life to the contemplative life, and, second, through a reconsideration of Maimonides' texts. One riddle recommends we not jump to conclusions about Maimonides' views: In Eight Chapters he appears to advocate the mean, on the basis of Aristotelian sources. In the Guide he ascribes his most ascetic recommendations to Aristotle.
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Rossi, Andrea. "ASCETIC WORLDS." Angelaki 26, no. 1 (January 2, 2021): 77–91. http://dx.doi.org/10.1080/0969725x.2021.1863593.
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Dunn, Geoffrey. "Rhetoric and Tertullian's De Virginibus Velandis." Vigiliae Christianae 59, no. 1 (2005): 1–30. http://dx.doi.org/10.1163/1570072053623414.
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AbstractTertullian's de Virginibus Velandis is not simply a somewhat neglected ascetic treatise but a rhetorical treatise about asceticism. The use of classical rhetoric as a modern interpretative tool for early Christian literature is common, although, as witnessed in an article recentlyin this journal, not without its critics. In this deliberative treatise Tertullian argued from Scripture (3.5c-6.3), natural law (7.1-8.4) and Christian discipline (9.1-15.3) that from puberty Christian female virgins ought to be veiled when in public. The custom of some Carthaginian virginsnot being veiled when the church gathered was attacked as being contrary to the truth. What we find is Tertullian's overwhelming concern for fidelity to the regula fidei. The presence of a well-developed rhetorical structure in de Virginibus Velandis is an argument for datingit after de Oratione, where Tertullian made some similar points, though in a less cohesive and more rudimentary manner.
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Panin, Leonid G. "A. S. Pushkin’s Poem The Hermit Fathers and the Immaculate Wives... (Linguostylistic Analysis of a Poem and Its Source)." Philology 19, no. 9 (2020): 74–86. http://dx.doi.org/10.25205/1818-7919-2020-19-9-74-86.
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The following article presents a linguistic and stylistic analysis of A. S. Pushkin’s poem The hermit Fathers and the immaculate wives... in comparison with the Greek text of the prayer of St. Ephrem the Syrian and its Church Slavonic translation, which was the source of the Poet’s poem. The similarities of the text content and the existing differences are shown. The outstanding role of Pushkin’s text, which essentially performs the ‘transliterating’ function of transmitting Church Slavonic literature to the system of Russian verbal culture, is acknowledged. For Alexander Pushkin, the Church Slavonic language was very important as a source (or one of the sources) of formation of the Russian literary language. The poet introduced many Church Slavonic words into Russian literary speech, for which he was often criticized. Indeed, from the point of view of a native speaker of an exquisite literary language, many lexical introductions of Church Slavonisms to the text of Eugene Onegin were a stylistic challenge. Russian lexical field was regularly expanded by the poet by the means of the Church Slavonic dictionary. This is clearly confirmed by works where the Church Slavonic words fit the theme logically, without causing complaints from adherents of literary norms, but also serve the purpose of lexical enrichment of the Russian language. The analyzed poem is among such works. A comparison of the two texts (the Church Slavonic translation of the prayer of St. Ephrem the Syrian and the poem of Alexander Pushkin) shows a very important difference between them. There is humility as the highest Christian virtue and Evangelical hope in Ephrem the Syrian’s work. And there is Evangelical love as a goal and the most cherished, necessary value for a person who has fallen, but lives in hope, in A. S. Pushkin. Each of these ascetics (St. Ephrem the Syrian and Alexander Pushkin) has his own vision of the outcome of earthly life. For all its signs of Lenten prayer, the poet’s requests have a different sound. More general, more generalized. The text goes beyond the category of calendar-timed (within the Church year) prayers, it pushes the boundaries of its use. This is its further development, its further life. And this is quite natural. Having left the liturgical, prayerful, more secluded and more strict sphere for the sphere of literature (resp. in the sphere of public perception and worldview, addressed to contemporaries who are not always aware of the significance of the presence of God in their lives), the text has already changed, it has spread out. A shift in internal emphasis changes its content. It is a fundamentally independent work.
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Panin, Leonid G. "A. S. Pushkin’s Poem The Hermit Fathers and the Immaculate Wives... (Linguostylistic Analysis of a Poem and Its Source)." Philology 19, no. 9 (2020): 74–86. http://dx.doi.org/10.25205/1818-7919-2020-19-9-74-86.
Full textAbstract:
The following article presents a linguistic and stylistic analysis of A. S. Pushkin’s poem The hermit Fathers and the immaculate wives... in comparison with the Greek text of the prayer of St. Ephrem the Syrian and its Church Slavonic translation, which was the source of the Poet’s poem. The similarities of the text content and the existing differences are shown. The outstanding role of Pushkin’s text, which essentially performs the ‘transliterating’ function of transmitting Church Slavonic literature to the system of Russian verbal culture, is acknowledged. For Alexander Pushkin, the Church Slavonic language was very important as a source (or one of the sources) of formation of the Russian literary language. The poet introduced many Church Slavonic words into Russian literary speech, for which he was often criticized. Indeed, from the point of view of a native speaker of an exquisite literary language, many lexical introductions of Church Slavonisms to the text of Eugene Onegin were a stylistic challenge. Russian lexical field was regularly expanded by the poet by the means of the Church Slavonic dictionary. This is clearly confirmed by works where the Church Slavonic words fit the theme logically, without causing complaints from adherents of literary norms, but also serve the purpose of lexical enrichment of the Russian language. The analyzed poem is among such works. A comparison of the two texts (the Church Slavonic translation of the prayer of St. Ephrem the Syrian and the poem of Alexander Pushkin) shows a very important difference between them. There is humility as the highest Christian virtue and Evangelical hope in Ephrem the Syrian’s work. And there is Evangelical love as a goal and the most cherished, necessary value for a person who has fallen, but lives in hope, in A. S. Pushkin. Each of these ascetics (St. Ephrem the Syrian and Alexander Pushkin) has his own vision of the outcome of earthly life. For all its signs of Lenten prayer, the poet’s requests have a different sound. More general, more generalized. The text goes beyond the category of calendar-timed (within the Church year) prayers, it pushes the boundaries of its use. This is its further development, its further life. And this is quite natural. Having left the liturgical, prayerful, more secluded and more strict sphere for the sphere of literature (resp. in the sphere of public perception and worldview, addressed to contemporaries who are not always aware of the significance of the presence of God in their lives), the text has already changed, it has spread out. A shift in internal emphasis changes its content. It is a fundamentally independent work.
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Guzmán Munita, Marisa, and Mario Díaz Díaz. "Propuesta pedagógica constructivista para la enseñanza de literatura española, en 2° año de enseñanza media." Foro Educacional, no. 24 (January 11, 2016): 125. http://dx.doi.org/10.29344/07180772.24.616.
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RESUMENUn desafío para los profesores de castellano en Chile corresponde a la vinculación de los contenidos teóricos con la elaboración de actividades prácticas, que permitan el acercamiento de los estudiantes a diversas temáticas, desde el enfoque constructivista que plantea el currículum nacional. El presente artículo tiene por objetivo proveer de una propuesta pedagógica, que asume este enfoque al orientar metodológicamente la enseñanza de la Literatura Española. Se repara, particularmente, en la poesía ascética medieval, en correspondencia con lo prescrito por el programa de estudio de la asignatura para segundo año de Enseñanza Media.Palabras clave: Literatura Española, poesía ascética, propuesta pedagógica, constructivismo, segundo año de Enseñanza Media.Constructivist pedagogical proposal for the teaching of Spanish Literature in the second grade of High SchoolABSTRACTA challenge for teachers of Spanish language in Chile corresponds to linking the theoretical content with the development of practical activities that allow students to approach various topics, from the constructivist approach imposed by the national curriculum. This article aims to provide an educational proposal assuming this approach and methodologically guiding the teaching of Spanish Literature. It particularly emphasizes the ascetic medieval poetry in correspondence with the requirements for the curriculum of the course for the second grade of secondary school.Key words: Spanish Literature, ascetic poetry, pedagogical approach, constructivism, second grade of secondary School.
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Шленов, Дионисий. "The imagery of royal power in Byzantine Greek ascetic literature: A comparison of the images of the «king» and «lament» in the writings of St. Symeon the New Theologian and their context." Theological Herald, no. 3-4(18-19) (September 15, 2015): 136–67. http://dx.doi.org/10.31802/2500-1450-2015-18-19-136-167.
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Автор статьи предлагает взглянуть на царскую власть и ее внутренний духовный смысл глазами монахов-отшельников и христианских писателей аскетико-мистического направления в противовес чрезмерной политизации этой темы. Впервые предпринимается попытка предварительно систематизировать по определенным критериям упоминания о царской власти и ее некоторых регалиях в греческой аскетической литературе. Главная тема – анализ сравнения плача с царем в четвертом «Огласительном слове» прп. Симеона Нового Богослова и выявление контекста этого сравнения в культуре, аскетической традиции и истории Византии. Царь, который надевает на себя белое одеяние в знак скорби, и традиция плача царя о близких и народа о царе имеют ряд характерных описаний в памятниках прежде всего исторической литературы. Эти описания оказываются ярким фоном для изучения плача как ключевой добродетели христианской аскетики. Обращение к войнам, которые вел современник прп. Симеона – император Василий Болгаробойца, сделано для более рельефного представления о той среде и атмосфере, которая невольно могла подпитывать возвышенную мысль одного из самых выдающихся мистиков Церкви. Посмертная судьба останков императора Василия во время разорения Константинополя крестоносцами в XIII в. – один из ярчайших образов, иллюстрирующих основную тему статьи, основная задача которой – пробудить интерес к истории и аскетической традиции Церкви. The author offers insights in royal power and its inner spiritual as seen by hermit monks and Christian writers of an ascetic-mystical trend in contrast to the excessive politicization of this topic. This is the first ever attempt to organize according to concrete criteria the mention of imperial power and its regalia in Greek ascetic literature. The main theme – a comparitive analysis of «lamentation» and «the king» in the fourth «Catechetical word» of the Venerable Symeon the New Theologian and the identification of the context of this comparison in the culture, ascetic tradition and history of Byzantium. The king, who wears the white robe as a sign of mourning, and the tradition of the king’s lament for his family and the people’s lament for the king – have a number of specific descriptions in the monuments of, especially, historical literature. These descriptions are a vivid background for the study of lament as a key virtue of Christian asceticism. A study of the wars that were led by a contemporary of St. Simeon – Emperor Basil Bulgaroctonus, is presented as a dynamic representation of the environment and the atmosphere, which could have inadvertently fueled the sublime ideas of one of the greatest mystics of the Church. Also, the posthumous fate of the remains of Emperor Basil during the destruction of Constantinople by the Crusaders in the XIII century is one of the most striking images that illustrate the main subject of the article, the main task of which is to awaken interest in the history and the ascetic tradition of the Church.
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АРХИПОВА, С. В. "FORMS OF RELIGIOUS ASCETICISM IN EGYPT: TRIGGERS IN THE HISTORY OF WORLDVIEWS." Цивилизация и варварство, no. 10(10) (November 10, 2021): 421–38. http://dx.doi.org/10.21267/aquilo.2021.10.10.017.
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Целью статьи является рассмотрение последовательно сменявших друг друга форм аскетического идеала в Египте, способствовавших переходу от античных социокультурных ориентиров к новой системе христианских общественно значимых ценностей и норм. Во II в. до н.э. парадоксы крайних воплощений религиозной аскезы, чуждые традиционной египетской ментальности, вызывали негативную реакцию со стороны приверженцев общепринятых мировоззренческих стереотипов, которая проявлялась в актах варварской агрессии. По мере смещения мировоззренческих парадигм к христианству смещался и вектор агрессии: в III–IV вв. ее объектами становились уже сторонники прежних стереотипов. Являясь, с одной стороны, выражением экзистенциального кризиса своего времени, египетские аскезы в то же время несли в себе мощный цивилизационный потенциал, включивший механизм перехода общественного сознания от Поздней Античности к Раннему Средневековью. Инверсия варварства и цивилизации в оценках этих исторических процессов современниками и последующими поколениями была неизбежна. В сплаве идей, представлений, общественных ориентиров и ценностей выкристаллизовывался вектор развития будущего христианского культурного сообщества, породившего в качестве своего стержня явление монашества с его социальной ролью «патрона», «заступника» и «посредника», характерной для позднеантичного сознания и перепереосмысленной в рамках новой системы ценностей. Однако без ранней формы аскезы катохов, воплотивших первоначальный аскетический идеал, эволюционный скачок в истории мировоззрений был бы невозможен. Ни в российской ни в зарубежной научной литературе не освещалась историческая роль катохов и не рассматривались египетские аскезы в аспекте их взаимосвязи. The purpose of the article is to consider the successive forms of the ascetic ideal in Egypt, which contributed to the transition from ancient socio-cultural guidelines to a new system of Christian socially significant values and norms. In the second century BC, the paradoxes of extreme embodiments of religious asceticism, alien to the traditional Egyptian mentality, caused a negative reaction from adherents of generally accepted ideological stereotypes, which was manifested in acts of barbaric aggression. As the worldview paradigms shifted to Christianity, the vector of aggression also shifted: in the III–IV centuries its objects were already supporters of the previous stereotypes. Being, on the one hand, an expression of the existential crisis of their time, Egyptian asceticism at the same time carried a powerful civilizational potential, which included a mechanism for the transition of public consciousness from Late Antiquity to the Early Middle Ages. The inversion of barbarism and civilization in the assessments of these historical processes by contemporaries and subsequent generations was inevitable. In the fusion of ideas, ideas, social guidelines and values, the vector of development of the future Christian cultural community was crystallized, which gave rise to the phenomenon of monasticism as its core, with its social role of “patron”, “intercessor” and “mediator”, characteristic of the late Antique consciousness and reinterpreted within the framework of a new system of values. However, without the early form of asceticism of the Catholics, who embodied the original ascetic ideal, an evolutionary leap in the history of worldviews would have been impossible. Neither Russian nor foreign scientific literature has covered the historical role of the Catholics and has not considered Egyptian asceticism in the aspect of their relationship.
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Ivonin, Yury, and Marcia A. Morris. "Saints and Revolutionaries: The Ascetic Hero in Russian Literature." Sixteenth Century Journal 25, no. 4 (1994): 942. http://dx.doi.org/10.2307/2542290.
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Salys, Rimgaila, and Marcia A. Morris. "Saints and Revolutionaries. The Ascetic Hero in Russian Literature." Slavic and East European Journal 38, no. 2 (1994): 358. http://dx.doi.org/10.2307/308814.
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Franklin, Simon, and Marcia A. Morris. "Saints and Revolutionaries: The Ascetic Hero in Russian Literature." Modern Language Review 89, no. 4 (October 1994): 1051. http://dx.doi.org/10.2307/3733986.
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Rolland, Peter A., and Marcia A. Morris. "Saints and Revolutionaries: The Ascetic Hero in Russian Literature." Russian Review 54, no. 2 (April 1995): 274. http://dx.doi.org/10.2307/130921.
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Małecki, Wojciech. "Ascetic Priests and O’briens." Angelaki 14, no. 3 (December 2009): 101–15. http://dx.doi.org/10.1080/09697250903407591.
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Alena O., Zadorina. "And they All Ate and Were Satisfied: Review of the Book “Abundance and Asceticism in Russian Literature”." Humanitarian Vector 15, no. 5 (May 2020): 189–91. http://dx.doi.org/10.21209/1996-7853-2020-15-5-189-191.
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The review provides an overview of scientific works included in the collection of articles “Abundance and Asceticism in Russian Literature.” Based on the definitions of “asceticism” and “abundance” proposed by the authors, a parallel is drawn with the binary opposition “a lot – little”, the differences from it are shown according to the principle of procedurality. Considerable attention is paid to the central article of the collection, written by M. Epstein; such parameters as the choice of genre, innovation (classification of types of asceticism), and the verifiability of the hypothesis are assessed. Based on this analysis, conclusions are drawn about the merits and demerits of Epstein’s concept. Also noted are the original works of K. Zehnder, D. Uffelmann, whose authors correlate the concept of canonical asceticism with the literary experiences of the 19th and 20th centuries, but do not extrapolate it to all phenomena associated with the rejection of something. The articles on the phenomenon of asceticism in poetry, in prose of the XX–XXI centuries are briefly characterized. An analysis of the collection’s materials allows one to argue with the idea of the immanence of asceticism for Russian culture and, on the contrary, to make sure of the non-national nature of the phenomenon under study. Keywords: asceticism, abundance, M. Epstein, national character, Russian literature
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Brakke, David. "The Making of Monastic Demonology: Three Ascetic Teachers on Withdrawal and Resistance." Church History 70, no. 1 (March 2001): 19–48. http://dx.doi.org/10.2307/3654409.
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Although in recent years fourth- and fifth-century Egyptian monasticism has received much scholarly attention of increasing methodological and theoretical sophistication, conflict with demons, a primary metaphor for the ascetic life in the literature of the period, has been left relatively unexplored. One reason for this lack of attention is a shift in the intellectual paradigms through which scholars approach ascetic literature: as they have moved from psychological and theological models to social and performative ones in interpreting ascetic theory and practice, seemingly subjective or theological themes such as demonological theory have given way to more cultural topics, such as constructions of the body and formations of ascetic institutions and practices, with their accompanying politics. But the neglect of demons is a function also of the weighty influence exercised by two fourth-century demonologists, Athanasius of Alexandria and Evagrius of Pontus, and of the powerful modern explications of monastic demonology based on these important sources. Together the Life of Antony and the works of Evagrius construct, it seems, the monastic demonology, upon which later sources only elaborate.
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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, no. 3 (September 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.