RES 12 (2/2020), p. 295-316 DOI: 10.2478/ress-2020-0019
!eophany is a central concept in Eriugena’s spirituality and it has been
comprehensively treated so far from a theoretical point of view. !e present study
aims at investigating John Scottus’s ‘practical’, i.e. ascetical, perspective. My
hypothesis is that for Eriugena contemplation is always dependent on practice, to
such an extent that his theophanic mysticism should be considered together with his
asceticism. Given that John Scottus’s asceticism is not always systematically
The Céli Dé monks as we see them in the texts associated with their monasteries had a reputation for extreme asceticism. Following their leader, MáelRúain, who had an especially stern reputation for rigorous observance, they believed heaven had to be earned by saying many prayers, by penitential practices and by intense personal effort and striving on the part of each individual monk. To this end, they engaged in such practices as rigorous fasting, long vigils, confession of sins, strict Sabbath observance and devotional practices involving many prayers. Their view of humanity and of creation generally was negative and they saw God as a stern judge. However, there was another aspect to Céli Dé monasticism which we see in the Félire Óengusso, the metrical martyrology compiled by Óengus the Culdee, a monk of Tallaght. We see from his Félire that he understood holiness as a gift of God’s grace, both for the saints in heaven, whom he describes as ‘radiant’ and ‘shining like the sun’, and for those still on earth, through the mercy and graciousness of God himself. His Félire was compiled as an act of devotion to Jesus and the saints, whom he addresses in terms of great warmth, tenderness and intimacy, in expressions which prefigure the language of the medieval mystics. So by studying the lives of these two monks, MáelRúain and Óengus, his protégée, as case studies, we can see that for the Céli Dé, holiness was less a matter of ‘either asceticism or mysticism’, but rather ‘both and’.
RES 11 (1/2019), p. 46-57 DOI: 10.2478/ress-2019-0004
The “Ecumenism” of the Desert Fathers.
The Relationship with the Other
in Apophthegmata Patrum
Ecumenism is a 20th century concept that cannot be directly transposed in the
everyday reality of the Desert Fathers, but the authority of the desert ascetics
is still crucial to the monastic milieu of the Orthodox Church as well as other
denominations. For this very reason, the present paper intends to investigate the
stories recorded in the alphabetical collection of the Egyptian Paterikon in
He was fascinated by the ascetic and religious tradition of India and tried to explain
his idea of a universal unity of all with the idea of Universal Man (Svečovek).
Gradually he turns to the theological and ascetic tradition of Eastern Orthodoxy.
#ere he %nds, in the Christology of the Eastern Church Fathers, the testimony of the
same experience of meeting Christ in love and truth.
Keywords: St. Nikolaj Velimirović, Serbian theology of the 20th century, mystical
theology, Mystical experience, Asceticism, Universal Man, God-man, Orthodox
In this paper we will present the concept of Protestant Work Ethics as conceptualized and measured by several authors, starting with its initiator, Max Weber, in order to emphasize the importance of work ethic on attitudes towards work. We will also analyze the four dimensions of work ethic - hard work, nonleisure, independence and asceticism, identified by Blau and Ryan (1997) among military students, trying to identify how they vary according to a series of socio- demographic data of military students.
, which accounts for more than a third of this hagiographic work; the
representation of the last days of Antonius.
Keywords: Saint Anthony, monasticism, asceticism, cultural capital, Athanasius
the Great, hagiography
1. Einleitung und Fragestellung
Der Ruhm des Heiligen Antonius des Großen geht auf den Heiligen Atha-
nasius zurück. Als Biograph des Mönchvaters stellte er die Persönlichkeit
eines einfachen Mönches mit einem echten asketischen Leben auf eine be-
sondere Weise dar und machte ihn zu einem würdigen Vorbild für alle, die
im Lauf der Jahrhunderte den Weg
It is obvious that contemporary man is suffering. His sufferings often seem pointless and causeless. Modern science more and more comes to reveal and acknowledge that human sufferings have a psychosomatic basis. In some of the cases, these sufferings are noogenic neuroses. They do not originate from the psychological dimension but from the noological or spiritual one of human existence. Тhe pointlessness of life is the basic cause for the noogenic neurosis and depression from which the humankind suffers. Hence, the many escapes from such experienced reality into various addictions. Possible way towards healing is to retrieve one’s meaning of life, to strengthen his will to meaning. Religion has always been-and still remains-a powerful and appealing purpose that fulfills the life and being of the believers. This article demonstrates the systematization of the spiritual development of a person presented in a table of the harmony of the ascetic-hesychastic struggle, according which everyone can find his place on the ladder of spiritual development, become aware, and reconciliate the mode of personal struggle according to his spiritual development. The reconciliation of the primary function of the mind with its secondary function-the intellect, is of an essential importance. Contemporary religious psychology do not regard man merely as a biological or a psychological being. The subject matter of research is the human being as a whole, as a spiritual person that is characterized by autonomy, regarding the biological and psychological processes. The importance of understanding the spiritual level of human existence enables holistic approach and experiencing of the human personality as a whole. Furthermore, it offers new perspectives of psychotherapeutic action not only within the range of the classical psychotherapeutic modalities but also within the range of the applied Christian Psychotherapy.
Here is how Cédric sees people eating French fries, six month after entering a bodybuilding training room: « If I give it greasy food (speaking about his body), I run the risk of being nauseated by these chips and the organism will not miss out on the chance of stocking all this unhoped for fat, which would ruin 5 weeks of daily efforts. Ridiculous! ». Certain foods become a source of aversion; eating is no longer a pleasure. These words are even more surprising when discovering Cédric’s dietary habits. Indeed, he eats alternatively 33 grams of plain rice and then, one hour later, 100 grams of chicken, which he repeats 16 times a day. In order to stay awake, he takes pure caffeine, in addition to the usual products: vitamins and food supplements. How is such a fast change in food tastes and distastes possible? How does it occur? This can only be understood by examining the logic that governs the world of bodybuilding. Each aspect of life is reorganized around one single aim: maximal muscular development. Thus, increasing muscular mass is the ultimate aim of bodybuilders, which means that pleasure can only come from activities that bring them closer to this aim. Eating becomes a completely instrumental activity; bodybuilders speak of « nutrimentation ». Phases of drastic dieting are followed by calorific orgies. These modifications are the result of the continuous inculcation of puritan ethics which progressively organize every aspect of their life.
). The Virtue of Temperance. In J. S. Pope (Ed.), The Ethics of Aquinas (321-339). Washington, D.C.: Georgetown University Press. Gough, R. W. (1996). Character is Everything: Promoting Ethical Excellence in Sports . Wadsworth Publishing. Hall, T. C. (2003). Asceticism. In Encyclopedia of Religion and Ethics, Part 3. New York: Kessinger Publishing. Hosta, M. (2007). Etika športa. Manifest za 21. stoletje . Ljubljana: Fakulteta za šport. Hosta, M. (2009). Od fitnessa preko welnessa in selfnessa k playnessu. Šport , (3-4), 12. Kent, B. (2002). Habits and Virtues. In