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Written in the fifth century, during one of the most formative periods of christian monasticism in Egypt and Palestine, the Ascetic Discourses show a strong influence of the Scriptures, both Old and New, and of earlier monastic writers. They are marked by a faithfulness to tradition, yet equally by a note of originality distinctive to the Gaza region. Abba Isaiah has set forth a practical guide for monks, ever aware of the challenges that interpersonal relationships present within monastic communities. Functionality, however, does not overwhelm Isaiah's emphasis of the intimate nature of the relationship between the monk and Jesus. He does this by illustrating that the imitation of Christ is at the core of each monk's life.
Written in the fifth century, during one of the most formative periods of christian monasticism in Egypt and Palestine, The Ascetic Discourses show a strong influence of the Scripture, both Old and New, and of Early monastic writers. They are marked by a faithfulness to tradition, yet equally by a note of originality distinctive to the Gaza region. Abba Isaiah has set forth a practical guide for monks, ever aware of the challenges that interpersonal relationships present within monastic communities. "John Chryssavgis is a Professor of Theology at the Holy Cross Greek Orthodox School of Theology in Boston. He completed his undergraduate studies in Athens and earned his doctoral degree at Oxford. Recent publications include "The Way of the Fathers: Exploring the Minds of the Church Fathers"(1988), "Beyond the Shattered Image: Insights into an Orthodox Ecological Worldview"(1999), and "Soul Mending: The Art of Spiritual Direction"(2000)." "Pachomios (Robert) Penkett is an independent scholar currently researching Byzantine and Russian icons in British collections. Having completed his thesis on asceticism in the Spiritual Meadow of John of Moschos, he is directing the National Icon Collection Project. He has lectured widely in America, Canada, Europe, and Africa and has published work on the Desert fathers and Orthodox spirituality."
Nathan G. Jennings's captivating study explores the ascetical logic of the various practices that Christians call theology. By establishing ascetic practice as coherent within the logic of Christian thought, Jennings argues that Christian theology itself, as an embodied Christian practice, is a type of and participant in Christian asceticism. Jennings establishes that the implications of such an understanding of Christian theology can be brought to bear on modern Christian scholarship in profound and transformative ways. With engagements and references that span a vast terrain from Patristic authors to modern systematic theologians, Theology as Ascetic Act: Disciplining Christian Discourse is a significant contribution to both modern Christian thought and the study of asceticism.
From the beginning many of the early Christian communities led an ascetic lifestyle, although a good number of New Testament texts do not seem suitable for justifying radical ascetic and encratite practice. The question thus arises how the different forms of asceticism could be justified on the basis of those scriptures.The articles of the volume focus on the interpretation and application of New Testament texts in various ascetic milieus and in the works of several early Christian authors and on the reception history of New Testament texts either supporting or resisting an ascetic relecture.
As the cultural and ideological foundations of imperial Russia were threatened by forces of modernity, an array of Orthodox churchmen, theologians, and lay thinkers turned to asceticism, hoping to ensure the coming Kingdom of God promised to the Russian nation.
The nature of the typkia, discussed by John Thomas in the introduction, was one of flexible and personal documents, which differed considerably in form, length, and content. Not all of them were foundation documents in the strict sense, since they could be issued at any time in the history of an institution. Some were wills; others were reform decrees and rules; yet others were primarily liturgical in character.
In this bold interdisciplinary work, Geoffrey Galt Harpham argues that asceticism has played a major role in shaping Western ideas of the body, writing, ethics, and aesthetics. He suggests that we consider the ascetic as "the 'cultural' element in culture," and presents a close analysis of works by Athanasius, Augustine, Matthias, Grünewald, Nietzsche, Foucault, and other thinkers as proof of the extent of asceticism's resources. Harpham demonstrates the usefulness of his findings by deriving from asceticism a "discourse of resistance," a code of interpretation ultimately more generous and humane than those currently available to us.
"As the Roman Empire broke down in western Europe, its stability and prosperity moved decisively to the east, producing history's first truly affluent, multi-faceted Christian society, in what is now known as the Byzantine Empire. What united the twenty-four million people living in this vast realm--Roman citizens all, but as diverse as the landscape itself--was a shared conviction in the Christian ideal of philanthrōpia. In this sweeping cultural and social history of Christian philanthropy, Daniel Caner shows this practice involved more than simply a love of humanity; it required living up to Jesus's injunction to 'Give to all who ask of you' by offering mercy and material aid to every human being, whatever their origin or status. Yet this commitment to the common good arose in an aristocratic society marked by sharp gradations of rank and privilege and dominated by an official church experiencing explosive growth and unprecedented affluence. In tracking the evolution of distinctive ideals and modes of Christian giving over three centuries, Caner brings to the fore the people of Byzantium, from the countryside to the lower levels of urban society to the elites, and the complex, hierarchical relationships that these gifts fostered among them. Drawing on an immense range of evidence, The Rich and the Pure offers nothing less than a portrait of the whole of early Byzantine society"--