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Journal articles on the topic 'Cassian, John'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

Antonyan, Artur R. "Anthropological positions of Pelagius and John Cassian." Issues of Theology 4, no. 3 (2022): 398–407. http://dx.doi.org/10.21638/spbu28.2022.304.

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The article presents a comparative analysis of the anthropological constructions Marseille abbot John Cassian and the British monk Pelagius. The study focuses on the need for a thorough revision doctrinal assessments established in Western theological science, according to which John Cassian is a representative of the so-called “semi-Pelagian” theology. The author believes that the wrong view of the Cassian’s theology formed as a result of considering his doctrines in the context of the Pelagian dispute. Cassian’s theology is not related to the Pelagian discussion of free will and predestinati

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2

Lawless, George. "John Cassian." Augustinian Studies 31, no. 1 (2000): 119–28. http://dx.doi.org/10.5840/augstudies20003113.

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3

Forman, Mary. "John Cassian, The Conferences." Journal of Early Christian Studies 7, no. 2 (1999): 312–13. http://dx.doi.org/10.1353/earl.1999.0025.

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Keech, Dominic. "John Cassian and the Christology of Romans 8,3." Vigiliae Christianae 64, no. 3 (2010): 280–99. http://dx.doi.org/10.1163/157007210x498664.

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AbstractThis paper focuses on Cassian’s characterisation of Christ ‘in the likeness of sinful flesh’ (Romans 8,3) and argues that it forms a dual reception of the treatment of the same text found in the work of Origen and Augustine of Hippo. Inasmuch as Augustine’s exegesis constitutes a reception of Origen, Cassian’s reproduction of their shared thought forms a silent judgment on the impact and importance of the first Origenist Controversy in the Latin West. Further, whilst Origen and Augustine situate their Christological exegesis of the passage within a coherent account of the origin and tr

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5

Dunn, Geoffrey. "Cassian in Syria?: The Evidence of Innocent i." Vigiliae Christianae 69, no. 1 (2015): 3–17. http://dx.doi.org/10.1163/15700720-12341224.

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In the late fourth and early fifth centuries we are informed of the activities of Cassian by Palladius in his defence of John Chrysostom and by Innocent i, both with regard to the exile of John Chrysostom in 404 and with regard to the reconciliation between the churches of Rome and Antioch in 414. Do these three instances refer to the same person and is that person John Cassian? In this paper it is argued that Palladius does indeed refer to John Cassian and so does Innocent i in his comments about the exile of John Chrysostom. However, the individual involved in the reconciliation between Anti

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Pinheiro-Jones, Rossana. "ENTRE FILOSOFIA ANTIGA E MONAQUISMO MEDIEVAL: UM LUGAR PARA JOÃO CASSIANO (C. 360-430)." Síntese: Revista de Filosofia 45, no. 141 (2018): 145. http://dx.doi.org/10.20911/21769389v45n141p145/2018.

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Resumo: O presente artigo tem o intuito de desenvolver uma reflexão sobre a relação entre filosofia antiga e monaquismo medieval, tal qual apresentada nas obras de João Cassiano, escritas entre 419 e 426 d.C. Defenderemos a hipótese de que Cassiano pode ser considerado um autor limítrofe entre Antiguidade e Idade Média pela relação que estabeleceu entre tradição e inovação e pela importância que atribuiu à ascese, prática filosófica antiga, como essencial à forma de vida monástica.Abstract: This article aims to discuss the relationship between Ancient Philosophy and Medieval monachism, in anal

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7

Cameron, Alan. "The transmission of John Cassian." Revue d'Histoire des Textes 6 (January 2011): 361–65. http://dx.doi.org/10.1484/j.rht.5.101223.

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8

Pristas, Lauren. "John Cassian, The Conferences (review)." Catholic Historical Review 87, no. 3 (2001): 483–84. http://dx.doi.org/10.1353/cat.2001.0132.

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9

STEWART, COLUMBA. "Another Cassian?" Journal of Ecclesiastical History 66, no. 2 (2015): 372–76. http://dx.doi.org/10.1017/s0022046914000670.

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During the last century there have been many discoveries that have reshaped our understanding of early monastic texts and their authorship. The writer of these two substantial volumes proposes new ones. In The real Cassian revisited he argues that the Latin monastic works traditionally ascribed to an early fifth-century monk named John Cassian, later resident in Gaul, are actually a medieval ‘augmented interpolated product originating in a far shorter Greek original by Cassian the Sabaite’, whom he identifies as an early sixth-century monk of Mar Saba in Palestine (The real Cassian revisited,

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10

Krawiec, Rebecca. "Monastic Literacy in John Cassian: Toward a New Sublimity." Church History 81, no. 4 (2012): 765–95. http://dx.doi.org/10.1017/s0009640712001898.

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In his two central monastic texts, theInstitutesand theConferences, John Cassian (c. 360-c.435) draws extensively on tropes of grammatical and rhetorical education. This language helps shape monasticism in ways that are culturally and socially acceptable to the elite, male audience in Gaul to which he is appealing. The effect of this language is not to create a monasticism that is comfortable for the elite but to transform his audience through a process analogous to their traditional education. He invents a new monastic reading culture that uses reading and writing to form the identity of a mo

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11

Hwang, Alexander Y. "Manifold Grace in John Cassian and Prosper of Aquitaine." Scottish Journal of Theology 63, no. 1 (2009): 93–108. http://dx.doi.org/10.1017/s003693060999024x.

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AbstractThis article is about John Cassian and Prosper of Aquitaine's understanding of grace and free will as put forward during the initial phase of the Western Church's struggle to define the doctrine of grace in the wake of the Pelagian controversy. Although both figured prominently in this struggle, both Cassian and Prosper's later understandings of grace and free will, which appreciated the diverse expressions of grace, failed to have any influence on the terms of the debate set forth in the Pelagian controversy. The history of the debate on grace and free will followed the mutually exclu

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12

Nocoń, Arkadiusz. "Przebóstwienie człowieka w pismach Jana Kasjana." Vox Patrum 63 (July 15, 2015): 185–97. http://dx.doi.org/10.31743/vp.3558.

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One of the principal ideas in oriental anthropology is that of the divinization of man. The author studies this idea in John Cassian and draws the conclusion that not only was it known to Cassian, but indeed it is the filter through which he views the question of grace. The author arrives at this conclusion, above all, by underlining oriental monasticism as the original context of the theology of divinization. Cassian was trained as a theologian and monk in this very ambience. All of the elements of the concept of divinization are present in the writings of Cassian and the two biblical models

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13

Smith, Peter J. "John Cassian’s Royal Road: Discretion, Balance, and the Tradition of the Fathers." Downside Review 139, no. 2 (2021): 145–53. http://dx.doi.org/10.1177/0012580621997049.

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Throughout John Cassian’s Institutes, he regularly exhorts his readers to ascetic discretion and moderation. He refers to this path of discretion as the ‘royal road’. To the left is negligence and acquiescence to temptation. On the right is over-zealous ascetic endeavors that often leave one weak and vulnerable to unclean thoughts and temptation. The royal road, meanwhile, is paved with ascetic moderation and continual discernment of one’s thoughts. This image of the royal road can be seen at work in Cassian’s discussions of grace and free will in both Institutes and Conferences. This royal ro

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Goodrich, Richard J. ,. "Tradition and Theology in St. John Cassian (review)." Journal of Early Christian Studies 16, no. 1 (2008): 115–16. http://dx.doi.org/10.1353/earl.2008.0014.

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15

Aijian, J. L. "Acedia and student life: Ancient Christian wisdom for addressing boredom, distraction, and over-commitment in undergraduates." International Journal of Christianity & Education 21, no. 3 (2017): 186–96. http://dx.doi.org/10.1177/2056997117725343.

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Although the deadly vice of acedia is prevalent in contemporary student culture, it is often misunderstood as mere carelessness. This article reconstructs the ancient meaning of acedia, highlighting its outward markers and arguing for a complex account of its internal motivations grounded in the work of John Cassian. These insights are then applied to the experience of contemporary educators with students who are listless or distracted. Students who manifest acedia ought to be understood as not merely careless, but possibly suffering from a kind of paralysis brought on by anxiety or despair. F

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16

Nehring, Przemysław. "Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna." Vox Patrum 69 (December 16, 2018): 527–45. http://dx.doi.org/10.31743/vp.3273.

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Author of this paper juxtaposes several issues which are fundamental for monastic concepts of St. Augustine and John Cassian, two figures that had the greatest impact on the development of the western pre-Benedictine monasticism. The difference in intellectual inspirations, personal monastic experiences, addressees of their monastic works and positions held by them in the institutional Church influenced very deeply their teaching. Thus they interpret in a different manner an account on the Jerusalem community (Acts 4:31-35) that – in their common opinion – began the history of monasticism.

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17

Kiselev, M. S. "Apgitir chrábaid in the context of an intertextual approach." Concept: philosophy, religion, culture 4, no. 2 (2020): 144–54. http://dx.doi.org/10.24833/2541-8831-2020-2-14-144-154.

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This article is dedicated to methodological problems of intertextual relations studies which appear during the research of primary sources. The subject matter stands at the joint between several branches of knowledge: Religious studies, Cultural studies, Philology and Celtic studies. In this article, we make an attempt to find the most adequate methodological approach for the detection and description of intertextual relations. The source for our experiment would be an Irish primary source — Apgitir chrábaid, the earliest surviving Christian prose tract written in Old Irish. Moreover, the arti

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18

Turner, Philip. "John Cassian and the Desert Fathers: Sources for Christian Spirituality?" Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 4 (2004): 466–86. http://dx.doi.org/10.1177/106385120401300406.

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19

Yoo, Jae-Kyoung. "Research on the Spiritual Direction and Methods of John Cassian." Theology and Praxis 63 (February 28, 2019): 157–88. http://dx.doi.org/10.14387/jkspth.2019.63.157.

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20

Nocoń, Arkadiusz. "Kobieta w pismach Jana Kasjana." Vox Patrum 66 (December 15, 2016): 155–68. http://dx.doi.org/10.31743/vp.3452.

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John Paul II remarked, in his famous Letter to Women, that the “sons of the Church” also contributed to undermining the dignity of women over the centuries. Can John Cassian be counted amongst them? It was he who spread the doctrine of the Desert Fathers in the West, and some, such as Anatole France, accuse them of entertaining hatred towards women. By analysing the writings of John Cassian, we discover, however, that, besides the many interesting texts of his, uncommon in Christian literature, in which he talks of God as a mother, and alongside the fervent invitation to Christians to honour t

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21

Lake, Stephen. "Knowledge of the writings of John Cassian in early Anglo-Saxon England." Anglo-Saxon England 32 (December 2003): 27–41. http://dx.doi.org/10.1017/s0263675103000024.

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The writings of John Cassian (c. 370–c. 435) circulated widely through the Middle Ages, not least in Anglo-Saxon England. They are commonly assumed by scholars to have been fundamental to the formation of western monasticism, yet it is worth examining the nature and extent of their usage a little more closely. The following discussion considers this usage in Anglo-Latin sources between the later seventh century and the mid-eighth.

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22

Omelchenko, Darya. "Image of Egypt in the works of John Cassian the Roman." Петербургский исторический журнал, no. 3 (2015): 68–86. http://dx.doi.org/10.51255/2311-603x-2015-00043.

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23

Peters, Greg. "Book Review: Ascetic Pneumatology from John Cassian to Gregory the Great." Journal of Spiritual Formation and Soul Care 9, no. 1 (2016): 130–32. http://dx.doi.org/10.1177/193979091600900110.

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24

Goodrich, Richard. "John Cassian on Monastic Poverty: The Lesson of Ananias and Sapphira." Downside Review 124, no. 437 (2006): 297–308. http://dx.doi.org/10.1177/001258060612443706.

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25

Guyette, Fred. "John Cassian on Faith and Action: Implications for Protestant-Catholic Dialogue." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 1 (2003): 89–98. http://dx.doi.org/10.1177/106385120301200105.

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26

Casiday, Augustine. "Tradition as a governing theme in the writings of John Cassian." Early Medieval Europe 16, no. 2 (2008): 191–214. http://dx.doi.org/10.1111/j.1468-0254.2008.00227.x.

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27

Nocoń, Arkadiusz. "Initium fidei w ujęciu Jana Kasjana." Vox Patrum 61 (January 5, 2014): 359–71. http://dx.doi.org/10.31743/vp.3631.

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The problem of the „beginning of faith” (initium fidei) was among those which vividly captured the attention of theologians at the beginning of the 5th century, particularly in the wider context of the controversy concerning the relationship between free will and God’s grace in the work of salvation. Generally it is assumed that John Cassian, concerned, on the one hand, to show the Pelagians the necessity of grace and the radical Augustinians, on the other, the need for cooperation with the work of divine grace, failed to avoid errors which would subsequently be referred to as semi-pelagiani

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28

Casiday, Augustine. "Rehabilitating John Cassian: an evaluation of Prosper of Aquitaine's polemic against the." Scottish Journal of Theology 58, no. 03 (2005): 270. http://dx.doi.org/10.1017/s0036930605001407.

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29

Muehlberger, Ellen. "John Cassian and the Reading of Egyptian Monastic Culture – Steven D. Driver." Religious Studies Review 32, no. 2 (2006): 126. http://dx.doi.org/10.1111/j.1748-0922.2006.00065_6.x.

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30

Birkel, Michael. "Quakers Reading Mystics." Brill Research Perspectives in Quaker Studies 1, no. 2 (2018): 1–116. http://dx.doi.org/10.1163/2542498x-12340006.

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AbstractOver the centuries, Quakers have read non-Quakers regarded as mystics. This study explores the reception of mystical texts among the Religious Society of Friends, looking particularly at Robert Barclay and John Cassian, Sarah Lynes Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts selected by her. Points of connection include the nature of apophatic prayer, suffering and annihilation of self, mysticisms of knowing and of loving, liberal Protestant attitudes toward theosophical systems, and interfaith encou

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31

Pristas, Lauren. "Cassian the Monk by Columba Stewart, and: The Monastic Institutes by Jerome Bertram, and: John Cassian: The Conferences by Boniface Ramsey, O.P." Thomist: A Speculative Quarterly Review 64, no. 1 (2000): 154–59. http://dx.doi.org/10.1353/tho.2000.0011.

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Nocoń, Arkadiusz. "Władza złych duchów nad człowiekiem według Jana Kasjana." Vox Patrum 59 (January 25, 2013): 197–208. http://dx.doi.org/10.31743/vp.4023.

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Much of the literary activity of John Cassian, that supreme master of the spiritual life, concentrates on the struggle with the devil, the discernment of his strategies, and the search for effective defense mechanisms against his attacks. The question of the power of evil spirits over man also arises. Generally, Cassian’s teaching on this subject of the power of spirits over man strikes a positive note: when faced with diabolic attacks and temptations, man enjoys not only the possibility of success but even the possibility of advantage: God Himself, the merciful judge (Collationes Patrum VI

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33

Casiday, Augustine. "Panayiotis Tzamalikos, A Newly Discovered Greek Father: Cassian the Sabaite Eclipsed by John Cassian of Marseilles and The Real Cassian Revealed: Monastic Life, Greek ‘Paideia’, and Origenism in the Sixth Century." Journal of Medieval Monastic Studies 3 (January 2014): 119–25. http://dx.doi.org/10.1484/j.jmms.5.102724.

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34

Kim, Young Hoon. "A Comparative Study of Spiritual Discernment between John Cassian and Ignatius of Loyola." Theological Perspective 207 (December 31, 2019): 240–79. http://dx.doi.org/10.22504/tp.2019.12.207.240.

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35

Briggman, Anthony. "Ascetic Pneumatology from John Cassian to Gregory the Great by Thomas L. Humphries." Journal of Early Christian Studies 24, no. 1 (2016): 129–30. http://dx.doi.org/10.1353/earl.2016.0013.

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36

Degórski, Bazyli. "Le fonti e le tematiche teologiche della Regula di Eugippio." Vox Patrum 75 (September 15, 2020): 89–120. http://dx.doi.org/10.31743/vp.5025.

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The article demonstrates and discusses the following sources of Eugippius’ Rule: St. Augustine of Hippo (Ordo monasterii and Praeceptum); Rules: Regula quattuor Patrum and Regula Magistri; St. Basil the Great (Regula [a Rufino latine versa]); St. Pachomius the Great (Regula); Novatus Catholicus (Sententia de humilitate et oboedientia et de calcanda superbia); St. John Cassian (Conlationes Patrum and the De institutis coenobiorum); St. Jerome (Epistula 125, 9). In its second part, the article discusses the theological subject matter of the Regula of Eugippius, also pointing out the relevance of

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37

Jones, Christopher D. "The Problem of Acedia in Eastern Orthodox Morality." Studies in Christian Ethics 33, no. 3 (2019): 336–51. http://dx.doi.org/10.1177/0953946819847652.

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Eastern Orthodox accounts of acedia are often neglected in Catholic and Protestant circles, yet offer a range of insights for contemporary virtue ethics and moral psychology. Acedia is a complex concept with shades of apathy, hate, and desire that poses grave problems for the moral life and human wellbeing. This is because acedia disorders reasoning, desiring, willing, and acting, and causes various harms to relationships. Evagrius Ponticus and John Cassian discuss acedia in the context of a virtue ethic ordered to human flourishing that includes practices to combat vices and build character.

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Alvis, Jason W. "A Phenomenology of Discernment: Applying Scheler’s ‘Religious Acts’ to Cassian’s Four Steps." European Journal for Philosophy of Religion 12, no. 4 (2020): 63. http://dx.doi.org/10.24204/ejpr.v12i4.3524.

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This article argues that Max Scheler’s conception of “religious acts” and his criticisms of types of “difference” help rethink the relevance of discernment and decision making, especially today, in an age in which we are faced with an unprecedented range of "options" in nearly every area of social lives. After elucidating Scheler’s engagements with religion in On the Eternal in Man, his work is then applied to rethinking more deeply the four steps of Christian discernment developed by the 5th century Mystic, John Cassian. Since Scheler’s work offers detailed and passionate depictions of the re

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Redin, Nikolay A. "Mystical and Ascetic Heritage of St. John Cassian: a New Stage in Modern Research." Philosophy of Religion: Analytic Researches 2, no. 1 (2018): 142–49. http://dx.doi.org/10.21146/2587-683x-2018-2-1-142-149.

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Bingaman, Brock. "A Common Vision: John Cassian and al-Ghazali's Correlative Conceptions of the Spiritual Life." Islam and Christian–Muslim Relations 20, no. 2 (2009): 171–82. http://dx.doi.org/10.1080/09596410902781568.

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41

Miller, Micah M. "Ascetic Pneumatology from John Cassian to Gregory the Great, written by Thomas L. Humphries, Jr." Vigiliae Christianae 70, no. 1 (2016): 101–4. http://dx.doi.org/10.1163/15700720-12341247.

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42

Szram, Mariusz. "Koncepcja modlitwy integralnej według Orygenesa." Verbum Vitae 22 (December 14, 2012): 185–201. http://dx.doi.org/10.31743/vv.2049.

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The analysis of nature and structure of Christian prayer in Origen’s treatise De oratione (about 234), presented in this article, shows that this opuscule can be considered as a synthesis of the theory of prayer, but it doesn’t contain its decisive and precise conception. Following St. Paul’s teaching (1 Tm 2:1) Origen distinguishes four kinds of prayer: petition, thanksgiving, propitiation and adoration; but in the same time he is convinced that in practice they can’t be separated, because they form an integral act of prayer. For instance, propitiatory prayer can’t form separate prayer, but i

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43

Degórski, Bazyli. "Pochodzenie i upadek człowieka w "Traktatach wielkanocnych" św. Gaudentego z Brescii." Vox Patrum 60 (December 16, 2013): 111–22. http://dx.doi.org/10.31743/vp.3981.

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The article surveys the teaching of Gaudentius on anthropology and especially on the Creation of human being and his primordial fall. The doctrine of St. Gaudentius recalls that of the Fathers, since he was depending on them and at the same time he had an influence on their works, so he can be inserted in a theological sequence: Origen (ca. 185-254), Basil of Caesarea (329-379), Gregory of Nyssa (335-395), Ambrose (339-397), Evagrius Ponticus (345-399), Philastrius (died ca. 397), Gaudentius (died 410), Augustine of Hippo (354-430), John Cassian (360-435), Quodvultdeus (died 454). The anthrop

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44

Opperwall, Daniel. "Niki Kasumi Clements. Sites of the Ascetic Self: John Cassian and Christian Ethical Formation." Toronto Journal of Theology 37, no. 2 (2021): 232–33. http://dx.doi.org/10.3138/tjt-2020-0170.

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Wales, Jordan Joseph. "Contemplative Compassion." Augustinian Studies 49, no. 2 (2018): 199–219. http://dx.doi.org/10.5840/augstudies201861144.

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Gregory the Great depicts himself as a contemplative who, as bishop of Rome, was compelled to become an administrator and pastor. His theological response to this existential tension illuminates the vexed questions of his relationships to predecessors and of his legacy. Gregory develops Augustine’s thought in such a way as to satisfy John Cassian’s position that contemplative vision is grounded in the soul’s likeness to the unity of Father and Son. For Augustine, “mercy” lovingly lifts the neighbor toward life in God. Imitating God’s own love for humankind, this mercy likens the Christian to G

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46

Tobon, Monica. "JOHN CASSIAN AND CHRISTIAN ETHICS - (N.K.) Clements Sites of the Ascetic Self. John Cassian and Christian Ethical Formation. Pp. xii + 280. Notre Dame, IN: University of Notre Dame Press, 2020. Cased, US$65. ISBN: 978-0-268-10785-7." Classical Review 71, no. 2 (2021): 525–27. http://dx.doi.org/10.1017/s0009840x21000524.

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47

Ene, Ionel. "Sfântul Benedict de Nursia. Impactul vieții și regulilor sale asupra civilizației europene de astăzi." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 347–65. http://dx.doi.org/10.35219/teologie.2019.15.

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St. Benedict of Nursia was organizer of Western monasticism, born in 480 in Nursia – Ombria, Italy today and passed away in 547, at Monte – Casino near Rome. Influenced by the monastic rules of St. Basil the Great and spiritual conversations of St. John Cassian, St. Benedict organized Western monasticism, requiring a specific discipline and ascetic life. Rule monks, such work is called St. Benedict of Nursia is more a treatise on life than a regulation or rule. Ninth century Benedict of Aniane reformulating Rule monks of Western monasticism shifted to the sacred, to the detriment of practice o

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48

Saak, Eric. "Ex vita patrum formatur vita fratrum: The Appropriation of the Desert Fathers in the Augustinian Monasticism of the Later Middle Ages." Church History and Religious Culture 86, no. 1 (2006): 191–228. http://dx.doi.org/10.1163/187124106778787079.

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AbstractThis article traces the role of the desert fathers in the creation of the late medieval Augustinian Myth. It argues that the major problem facing members of the Order of Hermits of Saint Augustine (OESA) was how to appropriate the tradition of the desert fathers and that of Augustine's monasticism for the tradition of the Order. In this light, special attention is given to the Pseudo-Augustinian Sermones ad fratres in eremo and the central importance of John Cassian and Paul of Thebes. Of particular importance are the works of Jordan of Quedlinburg, which shaped the identity of the OES

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Na Hyun Kee. "The Significance of the Ideal of Egyptian Monastic Poverty in John Cassian (ca. 360-ca. 435) and Its Implications." Journal of Classical Studies ll, no. 50 (2017): 111–41. http://dx.doi.org/10.20975/jcskor.2017..50.111.

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50

Chłopowiec, Michał. "Pokutna peregrinatio we wczesnym średniowieczu." Vox Patrum 69 (December 16, 2018): 83–103. http://dx.doi.org/10.31743/vp.3253.

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Pilgriming is generally understood as a kind of motivational, religious mowing to “saint places” revived by the atonement intention (to rarely thankful) for God given goodness, which is subjectively believed to be meaningful. In thereby interpretation, only visible aspect comes to the foreground, without getting into its theological proof. In hereby elaboration, however, the topic of theological issue is touched upon, not in a sense of a detailed meaning of the notion, but by showing the historical determinations conditioning the way of understanding the notion. In Christian bastion of the di

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