Theology As Ascetic Act Book in PDF, ePub and Kindle version is available to download in english. Read online anytime anywhere directly from your device. Click on the download button below to get a free pdf file of Theology As Ascetic Act book. This book definitely worth reading, it is an incredibly well-written.
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.
Asceticism by Vincent L. Wimbush,Richard Valantasis Pdf
From meditation and fasting to celibacy and anchoritism, the ascetic impulse has been an enduring and complex phenomenon throughout history. Offering a sweeping view of this elusive and controversial aspect of religious life and culture, Asceticism looks at the ascetic impulse from a unique vantage point. Cross-cultural, cross-religious, and multidisciplinary in nature, these essays provide a broad historical and comparative perspective on asceticism--a subject rarely studied outside the context of individual religious traditions. The work represents the input of more than forty preeminent scholars in a wide range of fields and disciplines, and analyzes asceticism from antiquity to the present in European, Near Eastern, African, Asian, and North American settings. Asceticism is organized around four major themes that cut across religious traditions: origins and meanings of asceticism, which explores the motivations and impulses behind ascetic behaviors; hermeneutics of asceticism, which looks at texts and rhetorics and their presuppositions; aesthetics of asceticism, which documents responses evoked by ascetic impulses and practices, as well as the arts of ascetic practices themselves; and politics of asceticism, which analyzes the power dynamics of asceticism, especially as regards gender, cultural, and ethnic differences. Critical responses to the major papers ensure the focus upon the themes and unify the discussion. Two general addresses on broad philosophical and historical-interpretive issues suggest the importance of the subject of asceticism for wide-ranging but serious cultural-critical discussions. An Appendix, Ascetica Miscellanea, includes six short papers on provocative topics not related to the four major themes, and a panel discussion on the practices and meanings of asceticism in contemporary religious life and culture. A selected bibliography and an index are also included. The only comprehensive reference work on asceticism with a multicultural, multireligious, and multidisciplinary perspective, Asceticism offers a model not only for an understanding of a most important dimension of religious life, but also for future interdisciplinary study in general.
Repentance in Late Antiquity by Alexis Torrance Pdf
This study provides a fresh perspective on the concept of repentance in early Christianity. Alexis Torrance focuses on writings by several ascetic theologians of the fifth to seventh centuries, and also examines texts from Scripture, early Christian treatises and homilies, apocalyptic material, and canonical literature.
Ascetic Pneumatology from John Cassian to Gregory the Great by Humphries Jr. Pdf
Ascetic Pneumatology from John Cassian to Gregory the Great presents three interconnected arguments. The first argument concerns scholarly readings of antiquity: there are developments in 5th and 6th century Latin pneumatology which we have overlooked. Theologians like John Cassian and Gregory the Great were engaged in a significant discussion of how the Holy Spirit works within Christian ascetics to reform their inner lives. Other theologians, like Leo the Great, participate to a lesser extent in a similar project. They applied pneumatology to theological anthropology. Thomas L. Humphries, Jr. labels that development "ascetic pneumatology," and beings to track some of the late antique schools of thought about the Holy Spirit. The second argument concerns the reception of Augustine in the two centuries immediately after his death: different people read Augustine differently. Augustine's theology was known and understood to varying degrees in various regions. Humphries demonstrates significant engagements with Augustine's theology as it was relevant to Pelagianism (evidenced in Prosper of Aquitaine), as it was relevant to Gallic Arians (evidenced with the Lérinian theologians), and as it was relevant to African Arians and certain questions posed of Nestorianism (evidenced with Fulgentius of Ruspe). Instead of attempting to rank various theologians as better and worse "Augustinians," Humphries argues that there were different kinds of "Augustinianisms" even in the years immediately after Augustine. The third argument concerns Gregory the Great and his sources. Once we see that ascetic pneumatology was a strain of thought in this era and see that there are different kinds of Augustinianisms, we can see that Gregory depends on both Augustine and Cassian. In the closing chapters, Humphries argues that Gregory uses Cassian's ascetic pneumatology, and this allows Gregory's synthesis of Cassian and Augustine to stand in greater relief than it has before. The study begins with Cassian, ends with Gregory, and is attentive to Augustine throughout.
Athanasius of Alexandria (c.295-373) is one of the greatest and most controversial figures of early Christian history. His life spanned the period of fundamental change for the Roman Empire and the Christian Church that followed the conversion of Constantine the Great, the first Christian Roman emperor. A bishop and theologian, an ascetic and a pastoral father, Athanasius played a central role in shaping Christianity in these crucial formative years. As bishop of Alexandria (328-73) he fought to unite the divided Egyptian Church and inspired admiration and opposition alike from fellow bishops and the emperor Constantine and his successors. Athanasius attended the first ecumenical Council of Nicaea summoned by Constantine in 325 and as a theologian would be remembered as the defender of the original Nicene Creed against the 'Arian' heresy. He was also a champion of the ascetic movement that transformed Christianity, a patron of monks and virgins and the author of numerous ascetic works including the famous Life of Antony. All these elements played their part in Athanasius' vocation as a pastoral father, responsible for the physical and spiritual wellbeing of his congregations. This book offers the first study in English to draw together these diverse yet inseparable roles that defined Athanasius' life and the influence that he exerted on subsequent Christian tradition. The presentation is accessible to both specialists and non-specialists and is illuminated throughout by extensive quotation from Athanasius' many writings, for it is through his own words that we may best approach this remarkable man.
A Manual of Ascetical Theology by Arthur Devine Pdf
The spiritual or supernatural life is the true life of man. His soul or spirit is the principal and ruling part of his being, as it is the more noble part. By the spirit man knows God; by it he is capable of being united to God and, as it were, transformed into Him; whilst, on the other hand, the animal and sensitive part is only the instrument which the soul uses in order to know and rule the material world which is so much inferior to itself. The ascetical life shows that man is not of this world, but of heaven; that he is not for this world, but for Him Who is the Author of man and of the world. The supernatural man as an eagle leaves the earth and soars towards heaven; he desires nothing of this world, he seeks nothing of it, because he feels that he is better than it, and is destined for better things. Before a man reaches the perfection of the spiritual or supernatural life, it behoves him to labour much, to fight hard, because the sensitive part is entirely inclined to creatures, and it does not freely and easily follow the spirit ascending to God, but does so only by force and pressure. For as every material body naturally tends towards the earth, and is raised up from it only by a superior force, so man's senses attracted to creatures, are only by force of God's grace withdrawn from them and elevated unto God. All men are called to perfection according to the moral law, and no one can be saved who is not-at least, at the moment of death in a state of grace. This is the first grade of perfection to which all men are bound, but this does not imply that all men are bound to perfection according to asceticism. The first perfection is of precept, the second of counsel. ASCETICAL theology may be defined A science which from truths divinely revealed explains the doctrine by which souls are directed in the acquisition and perfection of the supernatural life, according to the ordinary providence of God. It is a branch of moral theology, and must of necessity have the ordinary science of theology as its foundation. Although with mystical theology it forms a subdivision of moral theology, it is distinct from both of these sciences. While moral theology prescribes the rules of action, ascetical theology teaches the means by which sanctity of life may be acquired, increased, and perfected. On the other hand, mystical theology seems to indicate a higher and sublimer degree of asceticism. This science does not teach the ordinary and wellbeaten paths of perfection, but shows a more excellent way and deals with a more hidden intercourse between man and God, always aspiring as it does to the higher and the better things, according to the words Whether the impulse of the spirit was to go, thither they went, and they turned not when they went. The distinction of ascetical from moral and mystical is clearly defined and explained by John Bapt. Scaramelli, S.J., in his work entitled 'Directorium Mysticum, ' from which in substance the following explanatory remarks are taken. According to this author, after the soul, assisted by Divine grace, has overcome the sensitive part of our being, and withdrawn it from unlawful indulgence in the use and fruition of creatures, and after it has been established in justice according to the rules of moral theology, then, strengthened and attracted by God, it begins to ascend higher in the scale of perfection, and causes the inferior part of our nature to ascend with it, and thus to become more spiritual. This, he says, is Christian asceticism.
A Manual of Ascetical Theology by Rev Arthur Devine,Brother Hermenegild TOSF,Brother Hermenegild Pdf
The spiritual or supernatural life is the true life of man. His soul or spirit is the principal and ruling part of his being, as it is the more noble part. By the spirit man knows God; by it he is capable of being united to God and, as it were, transformed into Him; whilst, on the other hand, the animal and sensitive part is only the instrument which the soul uses in order to know and rule the material world which is so much inferior to itself. The ascetical life shows that man is not of this world, but of heaven; that he is not for this world, but for Him Who is the Author of man and of the world. The supernatural man as an eagle leaves the earth and soars towards heaven; he desires nothing of this world, he seeks nothing of it, because he feels that he is better than it, and is destined for better things. Before a man reaches the perfection of the spiritual or supernatural life, it behoves him to labour much, to fight hard, because the sensitive part is entirely inclined to creatures, and it does not freely and easily follow the spirit ascending to God, but does so only by force and pressure. For as every material body naturally tends towards the earth, and is raised up from it only by a superior force, so man's senses attracted to creatures, are only by force of God's grace withdrawn from them and elevated unto God. All men are called to perfection according to the moral law, and no one can be saved who is not-at least, at the moment of death in a state of grace. This is the first grade of perfection to which all men are bound, but this does not imply that all men are bound to perfection according to asceticism. The first perfection is of precept, the second of counsel. ASCETICAL theology may be defined A science which from truths divinely revealed explains the doctrine by which souls are directed in the acquisition and perfection of the supernatural life, according to the ordinary providence of God. It is a branch of moral theology, and must of necessity have the ordinary science of theology as its foundation. Although with mystical theology it forms a subdivision of moral theology, it is distinct from both of these sciences. While moral theology prescribes the rules of action, ascetical theology teaches the means by which sanctity of life may be acquired, increased, and perfected. On the other hand, mystical theology seems to indicate a higher and sublimer degree of asceticism. This science does not teach the ordinary and wellbeaten paths of perfection, but shows a more excellent way and deals with a more hidden intercourse between man and God, always aspiring as it does to the higher and the better things, according to the words Whether the impulse of the spirit was to go, thither they went, and they turned not when they went. The distinction of ascetical from moral and mystical is clearly defined and explained by John Bapt. Scaramelli, S.J., in his work entitled 'Directorium Mysticum, ' from which in substance the following explanatory remarks are taken. According to this author, after the soul, assisted by Divine grace, has overcome the sensitive part of our being, and withdrawn it from unlawful indulgence in the use and fruition of creatures, and after it has been established in justice according to the rules of moral theology, then, strengthened and attracted by God, it begins to ascend higher in the scale of perfection, and causes the inferior part of our nature to ascend with it, and thus to become more spiritual. This, he says, is Christian asceticism.
Asceticism and Exegesis in Early Christianity by Hans-Ulrich Weidemann Pdf
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.
Hunt examines the apparent paradox that Jesus' earthly existence and post resurrection appearances are experienced through consummately physical actions and attributes yet some ascetics within the Christian tradition appear to seek to deny the value of the human body, to find it deadening of spiritual life. Hunt considers why the Christian tradition as a whole has rarely managed more than an uneasy truce between the physical and the spiritual aspects of the human person. Why is it that the 'Church' has energetically argued, through centuries of ecumenical councils, for the dual nature of Christ but seems still unwilling to accept the full integration of physical and spiritual within humanity, despite Gregory of Nazianzus's comment that 'what has not been assumed has not been redeemed'?
Throughout the history of Indian religions, the ascetic figure is most closely identified with power. A by-product of the ascetic path, power is displayed in the ability to fly, walk on water or through dense objects, read minds, discern the former lives of others, see into the future, harm others, or simply levitate one's body. These tales give rise to questions about how power and violence are related to the phenomenon of play. Indian Asceticism focuses on the powers exhibited by ascetics of India from ancient to modern time. Carl Olson discusses the erotic, the demonic, the comic, and the miraculous forms of play and their connections to power and violence. He focuses on Hinduism, but evidence is also presented from Buddhism and Jainism, suggesting that the subject matter of this book pervades India's major indigenous religious traditions. The book includes a look at the extent to which findings in cognitive science can add to our understanding of these various powers; Olson argues that violence is built into the practice of the ascetic. Indian Asceticism culminates with an attempt to rethink the nature of power in a way that does justice to the literary evidence from Hindu, Buddhist, and Jain sources.
Students of church history and the monastic ascetic life will find this volume of much interest. Contained are three important documents of the early Christian Church: The Sayings of the Fathers, The Conferences of Cassian, and The Rule of Saint Benedict.Long recognized for the quality of its translations, introductions, explanatory notes, and...
The Oxford Handbook of Mystical Theology by Edward Howells,Mark A. McIntosh Pdf
The Oxford Handbook of Mystical Theology provides a guide to the mystical element of Christianity as a theological phenomenon. It differs not only from psychological and anthropological studies of mysticism, but from other theological studies, such as more practical or pastorally-oriented works that examine the patterns of spiritual progress and offer counsel for deeper understanding and spiritual development. It also differs from more explicitly historical studies tracing the theological and philosophical contexts and ideas of various key figures and schools, as well as from literary studies of the linguistic tropes and expressive forms in mystical texts. None of these perspectives is absent, but the method here is more deliberately theological, working from within the fundamental interests of Christian mystical writers to the articulation of those interests in distinctively theological forms, in order, finally, to permit a critical theological engagement with them for today. Divided into four parts, the first section introduces the approach to mystical theology and offers a historical overview. Part two attends to the concrete context of sources and practices of mystical theology. Part three moves to the fundamental conceptualities of mystical thought. The final section ends with the central contributions of mystical teaching to theology and metaphysics. Students and scholars with a variety of interests will find different pathways through the Handbook.
