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Books on the topic 'Bodily asceticism'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Crislip, Andrew T. Thorns in the flesh: Illness and sanctity in late ancient Christianity. University of Pennsylvania Press, 2012.

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2

Scully, Jason. Felix Culpa. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803584.003.0002.

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This chapter considers the theological milieu that informs Isaac’s protological narrative, which in turn, informs his eschatology. Isaac’s protology is influenced by the infantile Adam tradition begun by Theodore of Mopsuestia, but preserved in the extant Syriac tradition by Narsai. According to both Theodore and Narsai, God intentionally created Adam in a mortal state so that Adam could pursue immortality through a process of maturation from infant to adult. Isaac repeats this position and cites Theodore as a source, but he also adds a unique ascetical component from Pseudo-Macarius. In parti

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3

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

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This book demonstrates that Isaac’s eschatology is an original synthesis based on ideas garnered from a distinctively Syriac cultural milieu. This cultural milieu includes ideas adapted from Syriac authors like Ephrem, John the Solitary, and Narsai, but also ideas adapted from the Syriac versions of texts originally written in Greek, like Evagrius’s Gnostic Chapters, Pseudo-Dionysius’s Mystical Theology, and the Pseudo-Macarian homilies. Isaac’s eschatological synthesis of this material is a sophisticated discourse on the psychological transformation that occurs when the mind has an experience

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4

Female Bodies, Male Souls: Asceticism and Gender in the Jewish Tradition. Littman Library of Jewish, 2008.

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5

Violated and Transcended Bodies: Gender, Martyrdom, and Asceticism in Early Christianity. University of Cambridge ESOL Examinations, 2021.

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6

Streete, Gail P. Violated and Transcended Bodies: Gender, Martyrdom, and Asceticism in Early Christianity. University of Cambridge ESOL Examinations, 2021.

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7

The Good body: Asceticism in contemporary culture. Yale University Press, 1994.

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8

Miles, Margaret R. Fullness of Life: Historical Foundations for a New Asceticism. Wipf & Stock Publishers, 2006.

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9

Primordial landscapes, incorruptible bodies: Desert asceticism and the Christian appropriation of Greek ideas on geography, bodies, and immortality. Peter Lang, 2008.

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10

Hunt, Hannah. Clothed in the Body: Asceticism, the Body and the Spiritual in the Late Antique Era. Taylor & Francis Group, 2016.

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11

Hunt, Hannah. Clothed in the Body: Asceticism, the Body and the Spiritual in the Late Antique Era. Taylor & Francis Group, 2016.

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12

Hunt, Hannah. Clothed in the Body: Asceticism, the Body and the Spiritual in the Late Antique Era. Taylor & Francis Group, 2016.

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13

Clothed in the body: Asceticism, the body, and the spiritual in the late antique era. Ashgate, 2012.

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14

Hunt, Hannah. Clothed in the Body: Asceticism, the Body and the Spiritual in the Late Antique Era. Taylor & Francis Group, 2017.

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15

Hunt, Hannah. Clothed in the Body: Asceticism, the Body and the Spiritual in the Late Antique Era. Taylor & Francis Group, 2016.

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16

Jarjour, Tala. Edessan Christians in Hayy al-Suryan. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190635251.003.0002.

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THIS CHAPTER SETS the foundation necessary for appreciating Urfalli Suryani religious emotionality through essential elements in the local musical experience. It draws on the history of the Syrian Orthodox Church, on Syriac liturgy and theology, and on living Lenten practices rooted in early asceticism, to underscore survival. The chapter locates the Syriac chant of Edessa not only historically in relation to early Christianity but also in the contemporary context of Aleppo and its social space. Through the example of a chant that accompanies daily bowing, the narrative situates living practic

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17

Ascetic Practices in Japanese Religion. Taylor & Francis Group, 2013.

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