Gotowe bibliografie tematyczne / Ascetic doctrine

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Gotowa bibliografia na temat „Ascetic doctrine”

Autor: Grafiati

Data publikacji: 3 czerwca 2025

Data aktualizacji: 31 lipca 2025

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Artykuły w czasopismach na temat "Ascetic doctrine"

Царенок, Андрій Вікторович. "ЕСТЕТИЧНИЙ ПОТЕНЦІАЛ ВІЗАНТІЙСЬКОЇ АСКЕТИКИ". Філософські обрії, № 37 (14 червня 2017): 111–23. https://doi.org/10.5281/zenodo.808788.

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As the author of the article proves, the thorough exploration of the Byzantine ascetic doctrine makes possible understanding of its great philosophical and aesthetical potential and value. Trying to point out the aesthetical senses of the Byzantine ascetic theology, the scientists must take into consideration, first of all, the outstanding role of Christian theocentrism and monotheism (Trinitary monotheism) as the factors of the develop-ment of the corresponding aesthetical tradition. As a matter of fact, Christian aesthetics (philosophy of beauty) can be re-garded as the true theocentrical on

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Kanamarlapudi, Sravani. "Avadhūta: Examining the Emergence and Institutionalisation of an Antinomian Ascetic." Journal of Hindu Studies 16, no. 3 (2023): 241–69. http://dx.doi.org/10.1093/jhs/hiad017.

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Abstract In numerous historical and contemporary cases, and in various textual and lived traditions, several Hindu ascetics have been called avadhūtas. Yet, there is little scholarly research on this ascetic designation. Based on an ‘iterative’ textual search of early and medieval Hindu texts, this article examines the literary emergence and early reception of the avadhūta ascetic. I argue that the avadhūta label emerged in the late first-millennium CE and was institutionalised within the āśrama system in the early second-millennium CE. I further posit that the avadhūta’s emergence is probably

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Markov, Alexander V. "THEFT FROM THOUGHTS: ON THE ART OF ASCETICISM ACCORDING TO VLADIMIR BIBIKHIN." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2023): 160–69. http://dx.doi.org/10.28995/2658-4158-2023-3-160-169.

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The paper argues that Bibikhin sought to bridge the contradiction between continental and analytical philosophy by construing Heidegger and Wittgenstein in the tradition of hesychasm. A key to this synthesis is first proposed: the doctrine of thoughts, which enabled him to conceive of ascetics as the art of improvisation. It is found that Bibikhin transformed Bakhtin’s thesis of safe and dangerous children, making it a reference point when talking about the continuity of the Eastern Christian ascetic tradition. The institutional foundations of Bibikhin’s occupation with Hesychast theology are

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Horyacha, Mariya. "The Making of Monastic Hamartiology II: the contribution by Eastern ascetic fathers of the fourth-seventh centuries to the Christian doctrine of sin." New Europe College Yearbook 2023-2024 (February 28, 2025): 153–208. https://doi.org/10.58367/necy.2025.1.5.153-208.

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This article considers the theology of sin among Eastern ascetics of the early Byzantine period, exploring their theology’s focus, key points, and terminology. It highlights the main stages in the formation and development of monastic hamartiology by examining the contributions of three major ascetic schools: the schools of Egypt, Palestine, and Mount Sinai. Consideration of their key representatives (Evagrius Ponticus, John Cassian, Barsanuphius and John, Dorotheus of Gaza, and John Climacus) provides a panoramic view of the main streams in the development of monastic hamartiology and assesse

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Antonyan, Artur Romanovich. "Comparative analysis of the soteriological concepts of St. Augustine and John Cassian the Roman." Manuscript 17, no. 3 (2024): 275–81. http://dx.doi.org/10.30853/mns20240039.

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The purpose of the study is to show the points of contact, as well as significant discrepancies between the soteriological systems of the Marseille Abbot John Cassian the Roman and the Hippo Bishop St. Augustine, pointing to the source of the origin of the Cassian doctrines. The article presents the doctrine of salvation of the outstanding ascetic author of the fifth century John Cassian the Roman, which in a number of points comes into direct contradiction with the late soteriological constructions of the famous Christian thinker of the Western Church – Aurelius Augustine. Using the example o

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WOOD, PHILIP. "The Chorepiscopoi and Controversies over Orthopraxy in Sixth-Century Mesopotamia." Journal of Ecclesiastical History 63, no. 3 (2012): 446–57. http://dx.doi.org/10.1017/s0022046912000656.

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This article re-examines the development of the chorepiscopoi using hagiographic sources in Syriac. These suggest that more peripheral regions of the Roman world, such as Osrhoene, with an ‘open frontier’ with local pagans, retained these subepiscopal structures into the sixth century. Furthermore, these structures fostered the independent activity of the parts of the institutional Church in defiance of their bishops in times of disagreement over doctrine. This localised emphasis explains in turn the defence of ascetic customs that had once been categorised as heteropraxy.

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Blackson, Thomas A. "Before and After Philosophy takes Possession of the Soul." Journal of Ancient Philosophy 14, no. 2 (2020): 53–75. http://dx.doi.org/10.11606/issn.1981-9471.v14i2p53-75.

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In the Phaedo, to explain why the philosopher lives in the unusually ascetic way he does, Socrates explains what someone realizes when philosophy takes possession of his soul and how he changes his behavior on the basis of this information. This paper considers the conception of belief the character uses in this explanation and whether it is the same as the conception Michael Frede thinks the historical Socrates is likely to have held and that the Stoics much later incorporated into their doctrine of practice.

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Crace, Benjamin D. "The Critical Significance of T. S. Eliot's Mystical-Erotic Integration." Christianity & Literature 71, no. 3 (2022): 322–43. http://dx.doi.org/10.1353/chy.2022.0040.

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Abstract: T. S. Eliot's sexual and spiritual development is interconnected with his poetry and quest for a holistic philosophy shaped by Christian theology. Using the mystical-erotic dialectic as a poetic, "Mr. Eliot's Sunday Morning Service," "Little Gidding," and "How the Tall Girls Breasts Are" are analyzed to demonstrate his evolution from conflicted materialist to ascetic oblate to sacramental participant. This final movement was catalyzed by and can be read through the Orthodox doctrine of theosis that authorizes mystical-erotic integration. Concluding with a comparative analysis with So

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Полевой, Павел. "Elder Joseph the Hesychast’s Terminology in the Doctrine of the Man’s Ascension to Deification." Вопросы богословия, no. 1(5) (June 15, 2021): 113–32. http://dx.doi.org/10.31802/pwg.2021.5.1.007.

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В работе впервые рассматриваются ключевые термины в учении старца Иосифа Исихаста о восхождении человека к обожению. Их точное понимание необходимо для более глубокого изучения и усвоения наследия старца Иосифа. Делается обзор терминов в учении о трёх ступенях совершенства, учения о Божественном Свете, рассматриваются термины высших благодатных состояний. Анализируются все изданные к настоящему времени творения старца Иосифа на греческом и русском языках. Показывается погружённость старца в аскетическое святоотеческое предание, в котором основным источником терминологии для него являются труды

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Czyżewski, Bogdan. "Freedom and Grace in the Teaching of Mark the Hermit." Collectanea Theologica 90, no. 5 (2021): 523–36. http://dx.doi.org/10.21697/ct.2020.90.5.22.

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Mark the Hermit is one of the most important theoreticians of ascetic life in the ancient Church. In his ascetic writings, he takes up a number of subjects, including teaching about freedom and grace. This is not a systematic doctrine, but rather statements scattered in his works, occasional, often similar to each other. “Freedom” is defined by St. Mark the Hermit by the term ἐλευθερία, while “grace” – by the term χάρις. He also reminds us that freedom is given to man by Christ; man also receives it in the sacrament of baptism, because it frees him from the burden of sin. Grace, in turn, is pr

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Rozprawy doktorskie na temat "Ascetic doctrine"

Rozumna, Yuliia. "The interrelatedness of doctrine and ascetic life : St Basil of Caesarea's proof of the divinity of the Holy Spirit." Thesis, University of Nottingham, 2018. http://eprints.nottingham.ac.uk/51735/.

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This thesis comprises the comprehensive study of St Basil of Caesarea’s theology of the Holy Spirit. It is argued that St Basil believes in the divinity of the Spirit, even though he never calls him ‘God’ or ‘of the same nature’ (homoousion) with the Father and the Son. This silence can be explained by the fact that the nature of the Spirit is such that it cannot be revealed. The Spirit reveals the Son, but stays hidden himself. In the present age we can only judge about the nature of the Spirit from Scripture, his actions in the world, and in the lives of prominent ascetics. In this thesis we

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Książki na temat "Ascetic doctrine"

Isaac. Discorsi ascetici, terza collezione. Edizioni Qiqajon, Comunità di Bose, 2004.

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Giovanni, Cittadini. Lineamenti di dottrina ascetico-mistica secondo gli scritti di santa Veronica Giuliani. Mierma, 1992.

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Sutherland, Gail Hinich. Nonviolence consumption and community among ancient Indian ascetics. Indian Institute of Advanced Study, 1997.

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Colliander, Tito. Way of the ascetics: The ancient tradition of discipline and inner growth. St. Vladimir's Seminary Press, 1985.

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1927-1974, Raasch Juana, Luckman Harriet 1956-, and Kulzer Linda, eds. Purity of heart in early ascetic and monastic literature: Essays in honor of Juana Raasch, O.S.B. Liturgical Press, 1999.

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Blázquez, José María. Intelectuales, ascetas y demonios al final de la Antigüedad. Cátedra, 1998.

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Belti, Remo Bessero. Ascetica e pietà rosminiana: Incontro al Sacro Monte Calvario di Domodossola, 24 e 25 aprile 1984. Centro internazionale studi rosminiani, 1985.

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Isaac. The ascetical homilies of Saint Isaac the Syrian. 2nd ed. The Holy Transfiguration Monastery, 2011.

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Prot︠s︡enko, P. G. Biografii︠a︡ episkopa Varnavy (Beli︠a︡eva): V Nebesnyĭ Ierusalim : istorii︠a︡ odnogo pobega. Izd-vo Bratstva vo imi︠a︡ Svi︠a︡togo kni︠a︡zi︠a︡ Aleksandra Nevskogo, 1999.

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Edouard, Jeauneau, and Erigena, Johannes Scotus, ca. 810-ca. 877., eds. Maximi Confessoris Ambigua ad Iohannem: Iuxta Iohannis Scotti Eriugenae latinam interpretationem. Brepols, 1988.

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Części książek na temat "Ascetic doctrine"

Basham, A. L. "The Mystical and Ascetic Traditions." In The Origins And Development Of Classical Hinduism, edited by Kenneth G. Zysk. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195073492.003.0004.

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Abstract The doctrine of transmigration furthered the development of asceticism, and among the ascetics schools of mystics arose striving to achieve a sense of complete release from the trammels of the world. This movement was not a by-product of the doctrine of transmigration, though the latter may have encouraged its growth.

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Freiberger, Oliver. "Early Buddhism, Asceticism, and the Politics of the Middle Way." In Asceticism and its Critics. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195307917.003.0011.

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Abstract Among the various religious and ascetic groups of ancient India, the early Buddhist community is well known for its critical stance toward asceticism. While cultivating a certain “moderate” ascetic lifestyle themselves, early Buddhists are usually portrayed as being critical toward the severe ascetic practices of contemporary groups. This critical view is particularly manifested in the doctrine of the Middle Way, which describes the way between the “extremes” of indulging in sensual pleasures and of practicing severe asceticism. As a major issue of the Buddha’s first dharma talk, this

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McDonough, Jeffrey K. "Nietzsche’s On the Genealogy of Morality." In Saints, Heretics, and Atheists. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197563847.003.0024.

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Abstract This chapter investigates Nietzsche’s views on ascetic ideals and nihilism. The first section examines the meaning of ascetic ideals themselves. The second section sketches what Nietzsche sees as the paradox of ascetic ideals. The third section distinguishes between what Nietzsche sees as inevitable suffering due to the human condition and our apathy or exhaustion in the face of human suffering. The fourth and fifth sections set out Nietzsche’s argument that ascetic ideals have been recurrent in human history and religion because they have promised to give meaning to human suffering.

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Cadenhead, Raphael A. "Doctrinal Controversies." In Body and Desire. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297968.003.0008.

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Chapter 6 examines Gregory’s doctrine of God as it developed in the context of the Eunomian controversy, focusing particularly on the way in which he resists the language of “activity” and “passivity” (and thus, by cultural association, male and female, respectively) from being applied to the Godhead. The full relevance of Gregory’s doctrine of God for the ascetic life is then discussed in depth. The author argues that for Gregory, the imitatio Dei summons the ascetic to a life beyond the fallen associations of male and female, because the persons of the Trinity cannot be described as either p

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Louth, Andrew. "The Place of Θέωσις in Orthodox Theology." In Selected Essays, Volume II. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192882820.003.0017.

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Abstract By ‘place’ is meant how a doctrine relates to other doctrines by affecting them or being informed by them. Deification is not simply a matter of receiving divine attributes, fundamentally, as Athanasios saw it, deification declares the final extent of the human response to the Incarnation. It envisages God’s economy as an arc that stretches from creation to deification; in contrast to this ‘greater’ arc, there is a lesser arc that stretches from Fall to Redemption, and falls short of seeing human destiny in terms of deification. Deification is the purpose for which human kind, in soli

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"6. Juan De Ávila And His Ascetic Doctrine Of Union With The Holy Spirit." In The Ascetic Spirituality of Juan de Ávila (1499-1569). BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004192041.i-266.43.

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"The Doctrine of the Supernatural Considered under Its Triple Metaphysical, Ascetic, and Mystical Aspect." In Philosophical Exigencies of Christian Religion. University of Notre Dame Press, 2021. http://dx.doi.org/10.2307/j.ctv19m62d9.17.

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Vershinin, Konstantin. "Old Russian Commentaries on Prayers in a 14th-сentury Copy." In Slavic and Balkan Linguistics. Institute of Slavic Studies, Russian Academy of Sciences, 2024. http://dx.doi.org/10.31168/2658-3372.2024.24.09.

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The paper examines a previously unknown text (or a number of texts?) found in an Old Russian miscellany of the 14th century and consisting of commentaries on five Orthodox prayers, four of which were included in the so-called usual beginning (“The Heavenly King”; “O Come, Let Us Worship”; “The Trisagion”; “O All–Holy Trinity”; the fifth is the Jesus Prayer). The text is damaged, the beginning being missing. Our analysis makes clear that the commentaries are of Russian origin and date back to earlier times, probably 12th or early 13th century. They contain valuable information regarding theolog

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Cadenhead, Raphael A. "The Integration of the Virtues." In Body and Desire. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297968.003.0004.

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Chapter 2 highlights a potential methodological problem in recent commentaries on Gregory’s theorization of desire in which his discussion of sexual desire is treated as a self-contained area of moral reflection. According to Gregory’s rendition of the doctrine of the reciprocity of the virtues, the moderation of one’s sexual desires is placed within an overarching project of moral and spiritual transformation in which, as in Plato, physical sexual desire for other people is set in a spectrum of transformative possibilities en route to desire for the divine. This chapter argues that the recipr

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Weissman, Susan. "On Sin, Penance, and Purgation." In Final Judgement and the Dead in Medieval Jewish Thought. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764975.003.0007.

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This chapter evaluates R. Judah the Pious's position on posthumous punishment as compared with rabbinic tradition and tosafist commentary. It assess his views on the matter in light of the changes that occurred within the Christian doctrine of penance and the rise of Purgatory in the high medieval period. The sabbath rest of souls — a belief commonly held by Jews of the time — has no place in R. Judah's vision of Gehenna. Besides increasing the duration of posthumous punishment, the Pietists also heighten its severity. Such punishment is punitive rather than purgative, and is to be avoided as

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