Journal articles: 'The Conferences of John Cassian'

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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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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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Smith, Peter J. "John Cassian’s Royal Road: Discretion, Balance, and the Tradition of the Fathers." Downside Review 139, no. 2 (March 16, 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 road is also at work in his Christological treatise, On the Incarnation. Cassian positions Nestorius’ christology among the various heretics on the left and right of the tradition of the fathers that commits itself to the mysterious union of divinity and humanity in Christ.

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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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Trout, Dennis. "John Cassian: The Conferences. Translated and annotated by Boniface Ramsey O.P. Ancient Christian Writers 57. New York: Paulist, 1997. xvi + 886 pp. $39.95 cloth." Church History 68, no. 2 (June 1999): 426–27. http://dx.doi.org/10.2307/3170870.

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Bonner, Gerald. "John Cassian. Conferences. Edited by Colm Luibhéid. (The Classics of Western Spirituality.) Pp. xv + 208. New York-Mahwah-Toronto: Paulist Press, 1985. 89.95. 08091 2694 X." Journal of Ecclesiastical History 38, no. 1 (January 1987): 146. http://dx.doi.org/10.1017/s0022046900022752.

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Maftei, Cosmin Ionel. "The Image of God in Ascetic Literature: Anthropomorphic Controversy According to Saint John Cassian’s Conferences." Altarul Reîntregirii, no. 2 (2017): 135–56. http://dx.doi.org/10.29302/ar.2017.2.8.

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

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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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STEWART, COLUMBA. "Another Cassian?" Journal of Ecclesiastical History 66, no. 2 (April 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, 152; cf. A newly discovered Greek Father, p. xii). This Greek text, edited with substantial commentary in A newly discovered Greek Father, has historically been considered a condensed translation of selections from the Latin works. In reversing this view, Tzamalikos announces the ‘rediscovery’ of a forgotten Greek genius.

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Hwang, Alexander Y. "Manifold Grace in John Cassian and Prosper of Aquitaine." Scottish Journal of Theology 63, no. 1 (December 24, 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 exclusive model in which salvation was the result of either grace or free will. Cassian and Prosper, who both offered an alternative to the mutually exclusive model, have not been fully recognised for their innovative views.

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Dunn, Geoffrey. "Cassian in Syria?: The Evidence of Innocent i." Vigiliae Christianae 69, no. 1 (January 14, 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 Antioch and Rome is to be seen as a different person, contrary to the opinion of several scholars. This becomes evident through a close reading of Innocent i’s Epistulae 19 and 20.

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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 transmission of sin, Cassian does not. Consequently, this paper questions recent scholarly attempts to re-evaluate Cassian’s capacities as a synthetic theologian, by arguing that he prioritised a distinct theological tradition and its authoritative representatives over a tight theological coherence in his work.

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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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Krawiec, Rebecca. "Monastic Literacy in John Cassian: Toward a New Sublimity." Church History 81, no. 4 (December 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 monk. Like all reading cultures, Cassian's requires a particular form of literacy, defined here as teaching certain reading methods and valuing particular texts. Indeed, Cassian's two works serve as the teaching texts for this monastic literacy and so compete against contemporaneous claims for other forms of monastic instruction. Cassian's texts function as monastic equivalents to rhetorical handbooks (theInstitutes) and works of literary theory (theConferences) and are themselves sublime replacements for “pagan” literature. The epitome of his monasticism, ecstatic prayer, is also described in terms of sublimity thereby appropriating rhetorical values and prestige into a new performance of the elite male self.

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

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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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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 (August 9, 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. Finally, Cassian suggests some remedies available to educators.

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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 for the qšwsij of man – its creation of man in the image and likeness of God (Gen 1: 26-27) and the Transfiguration on Mount Tabor (Mt 17: 1-8; Mc 9: 2-8; Lc 9: 28-36) – are widely commented on by Cassian and form the basis of his theological and ascetical teaching. Cassian’s doctrine on grace, which is deeply penetrated by the concept of divinization, propounds the idea that, after original sin, the likeness of God in man is destroyed, but the image of God in man – reason, free will, and conscience – remains. The grace of God, perceived through the prism of divinization, in Cassian implies not a “resurrection” of the dead nature of man, but a strengthening of his relationship with God, a passage from the condition of “slave” to that of “friend”. This teaching, characterized as it is by a salvific optimism which is typically oriental, according to the author, should no longer be regarded as a form of semipelagianism. Rather, but with due qualification, it should be regarded as a valid and interesting way of speaking on the perennially difficult quaestio of the relationship between grace and free will.

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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. Cassian sees in it just the historical outset for this phenomenon while Augustine perceives it as a still valid model of behavior for his monks. They look differently at the relation of monastic communities towards the community of the Church but also at inner rules governing the life of monks in monasteries. Unlike Augustine, Cassian sees possibility of spiritual growth gained by monks through ascetical practices and decisions made on their free will. This anthropological optimism had played the key-role for the statement that Cassian made in the face of radical views of Augustine on the Grace and free will, formulated by him during the Pelagian controversy but also in other controversial issue, namely of possible legitimacy of lying under particular circumstances.

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Casiday, Augustine. "Tradition as a governing theme in the writings of John Cassian." Early Medieval Europe 16, no. 2 (March 31, 2008): 191–214. http://dx.doi.org/10.1111/j.1468-0254.2008.00227.x.

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

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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 (February 2003): 89–98. http://dx.doi.org/10.1177/106385120301200105.

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

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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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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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Kiselev, M. S. "Apgitir chrábaid in the context of an intertextual approach." Concept: philosophy, religion, culture 4, no. 2 (July 31, 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 article contains a brief analysis of existing hypotheses which attempt to explain what exact Christian texts, written in Latin, influenced the structure and content of this treatise in particular: P.P. Ó Néill — John Cassian; T.O. Clancy and G. Márkus John Cassian and Basil the Great; A.A. Korolev — Isidore of Seville and John Cassian. Then we make critical remarks about the methodology of identification of said influences on Apgitir chrábaid chosen by those researchers and on the language of scientific description used by them. It is proposed to use methods developed within the theory of intertextuality as a more correct approach for marking and description of intertextual relations. The use of the intertextual description in working with primary sources is shown by the example of the analysis of the fragment from Apgitir chrábaid (§ 8). The result of the analysis is the hypothesis that the source of influence, the intertext, for the indicated fragment in addition to the text of the Holy Scripture, is the work «Homilies on Ezekiel» by Pope Gregory I the Great. As an additional argument in favor of this hypothesis, a brief review of the veneration of Pope Gregory I, recorded in Irish church literature, is given.

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Casiday, Augustine. "Rehabilitating John Cassian: an evaluation of Prosper of Aquitaine's polemic against the." Scottish Journal of Theology 58, no. 03 (October 10, 2005): 270. http://dx.doi.org/10.1017/s0036930605001407.

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

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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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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 the Blessed Virgin Mary, the texts which concern women contain not a trace of discrimination. In his writings, woman is not inferior to man, either by nature or by virtue. On the contrary, there are times when he holds them out as examples to be followed for their great faith and virtue. If, at times, he also presents woman with reference to some vice, he does so only to illustrate the virtue of some other person. Generally speaking, therefore, the vision of woman found in his writings is basically positive, and it finds a place naturally in his ascetical doctrine of mediocritas. It was certainly not he who, by his writings, contributed to undermining the dignity of women.

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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 (April 30, 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 analysing John Cassian´s work (aprox 419-426). It also aims to demonstrate how Cassian can be considered an author situated in the boundaries between Antiquity and Middle Ages due to the way, in his works, he approaches the limits of tradition and innovation and argues in favour of ascesis, an ancient philosophical practice, as essential for monastic life.

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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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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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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-pelagianism. With regard to the „beginning of faith”, his error is supposed to consist in the fact that the salvific initiative could derive from man. This view, however, derives from an over simplification of the thought of the Abbot of St. Victor: not only because most of his comments underline the necessity for grace in order for faith to begin in man (theological argument), but also because even in his rare „semipelagian” affirmations Cassian speaks of scintilla of good will in man, without however calling this the moment of faith strictly understood (philological argument). Above all, however, it is forgotten that for Cassian, who was educated in the spirit of oriental theology, salvation is simultaneously divine and human and lacks any form of „arithmetical” parity between God and man, which would make man an equal partner with God in the work of salvation. For Cassian, everything concerning the primacy of God in salvation is beyond question and human efforts are nothing other than the response expected by the Divine Pedagogue of His pupils as He leads them along the path of salvation, from the initium fidei to its end.

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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 (April 2009): 171–82. http://dx.doi.org/10.1080/09596410902781568.

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Birkel, Michael. "Quakers Reading Mystics." Brill Research Perspectives in Quaker Studies 1, no. 2 (April 25, 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 encounter.

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Miller, Micah M. "Ascetic Pneumatology from John Cassian to Gregory the Great, written by Thomas L. Humphries, Jr." Vigiliae Christianae 70, no. 1 (January 7, 2016): 101–4. http://dx.doi.org/10.1163/15700720-12341247.

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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 its message to both his times and our own.

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Jones, Christopher D. "The Problem of Acedia in Eastern Orthodox Morality." Studies in Christian Ethics 33, no. 3 (May 8, 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. The result is an Orthodox conception of virtue and moral psychology that rewards ecumenical attention.

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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 (March 30, 2021): 525–27. http://dx.doi.org/10.1017/s0009840x21000524.

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Balsom, Erika. "John Smith’s Covid Messages." Moving Image Review & Art Journal (MIRAJ) 9, no. 2 (September 1, 2020): 222–30. http://dx.doi.org/10.1386/miraj_00045_1.

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Since May 2020, John Smith has been at work on an episodic series called Covid Messages, made from repurposed footage of press conferences in which Prime Minister Boris Johnson briefs the public on the status of the pandemic. Through six darkly funny instalments, the artist plays with the press conference as a site of ‘coded messages’, assailing the vacancy of political speech and the grotesque manoeuvres of the Conservative government with his characteristic wit. The following conversation took place online on 17 December 2020.

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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 anthropological teaching of St. Gaudentius is an essential part of the wider Patristic Tradition, from which he takes exegetical elements, while at the same time providing many original insights.

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Conti, Diego de Melo. "Interview with John Elkington." Sustentabilidade: Diálogos Interdisciplinares 2 (August 25, 2021): 1–4. http://dx.doi.org/10.24220/2675-7885v2e2021a5422.

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John Elkington, Founder & Chief Pollinator at Volans, is one of the founders of the global sustainability movement, an experienced advisor to business, and a highly regarded keynote speaker and contributor, from conferences to boards and advisory boards. John tackles some of the world's most challenging problems, helping key actors move from the responsibility agenda through resilience to regeneration. He has inspired a number of Volans’ inquiries, including Project Breakthrough, Tomorrow’s Capitalism Inquiry and the Green Swans Observatory. He has worked with an A-to-Z of businesses worldwide, now helping the Volans team guide multinational companies to transform towards a regenerative future

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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 (December 2017): 111–41. http://dx.doi.org/10.20975/jcskor.2017..50.111.

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Sullivan, Francis A. "The Teaching Authority of Episcopal Conferences." Theological Studies 63, no. 3 (September 2002): 472–93. http://dx.doi.org/10.1177/004056390206300302.

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[Pope John Paul II in Apostolos suos has decreed that doctrinal statements to be issued by episcopal conferences either must have been approved unanimously, or, if approved by a two-thirds majority, must have received the recognitio of the Holy See. The author argues that these requirements are consistent with Cardinal Joseph Ratzinger's opinion that the teaching authority of bishops belongs only to individual bishops, and to the entire college with the pope.]

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Adey, Peter. "A Mobile Life: John Urry, 1946–2016." Theory, Culture & Society 33, no. 7-8 (November 7, 2016): 323–28. http://dx.doi.org/10.1177/0263276416675933.

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John Urry (1946–2016) was an extraordinary, generous and compelling force. As is evident in the hundreds of tributes and testimonials to his memory gathered already, his work influenced so many people through his talks at conferences, his published words in the pages of journals and his many books, and in conversations across viva examination tables, PhD juries and supervisory meetings. This essay remembers John’s contribution to the study of mobility and spatial theory more generally.

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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 OESA from the mid-fourteenth to the early sixteenth century. The desert fathers provided the model of the eremitical life, and thus Jordan "mythified" the desert fathers as he had Augustine himself. This was not an issue of historical identification, but of mythic creation in an attempt to provide the foundation of the late medieval OESA.

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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 or work and founded the Benedictine order. The fruit of this way of life was the birth monastery Cluny monastery, which was to play an important role in Western monastic life and papal history. Numerous Benedictine monasteries scattered around the world have played and still play an important role in the history and culture of the Church and beyond.

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Journal articles on the topic 'The Conferences of John Cassian'

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