Vox Patrum, 2018, Vol. 70
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Browsing Vox Patrum, 2018, Vol. 70 by Subject "asceticism"
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- ItemAntiochia Syryjska jako ośrodek ascezy i monastycyzmu w drugiej połowie IV w.(Wydawnictwo KUL, 2018) Szczur, PiotrThe article presents a particular phase in the evolution of Christian asceticism, as exemplified by the monastic-ascetic milieu of Syrian Antioch. The writings of John Chrysostom, Theodoret of Cyprus and Libanius, which all refer to ascetic and monastic life in Antioch and its environs in the second half of the fourth century, are examined. These analyses allow us to identify three types among Antiochian ascetics. First group described included lay inhabitants of Antioch, both male and female, who endeavored to conduct a deeper spiritual life; this group included also persons practicing syneisaktism – a specific mode of ascetic life in which female virgins consecrated to God lived together with men (especially clergy) practicing ascesis. The second group consisted of rustic ascetics, to wit both lay and clergy inhabitants of villages around Antioch who conduced an ascetic lifestyle. The third group were those ascetics who observed monastic (or semi-monastic) life in the Antiochian mountains, especially on Mount Silpios. Monks were held in considerably high esteem, enjoying great respect among the inhabitants of Antioch. This resulted in their occasionally ignoring the rules of detachment from the world and of solitary life, as they entertained visitors or guests and – for serious reasons (e.g. during the trial of inhabitants of Antioch following the tax rebellion in 387) – visited the city. Our analysis thus depicts Antioch and its vicinity as a center of ascetic and monastic life. The clear-cut conclusion that emerges is that pre-monastic and monastic forms of ascetic life both existed in Antioch in the second half of the fourth century.
- ItemWczesnochrześcijańskie ruchy paramonastyczne na podstawie Diversarum hereseon liber Filastriusza z Brescii oraz innych katalogów herezji(Wydawnictwo KUL, 2018) Szram, MariuszThe catalog of the heresies of Filastrius of Brescia, like other early Christian collections of informations about heterodox movements at the time, testifies the existence of groups characterized by excessively rigorous asceticism. Their description is the subject of the article. Most of these unorthodox paramonastic movements were based on the Gnostic and Manichean assumptions. The groups that accentuated the exaggerated role of prayer, among which the Messialians were the leaders, have gained wide coverage. Descriptions of their activities take up a lot of space in the early Christian catalogs of heresies, especially in the case of John of Damascus. Filastrius, however, for some reason misguided the activity of the Messalians. This fact requires a careful treatment of the historical credibility of his work on heresies.
- ItemZnaczenie wyglądu zewnętrznego dziewic i mnichów w formacji duchowej w klasztorach Galii i Hiszpanii (VI-VII w.)(Wydawnictwo KUL, 2018) Wygralak, PawełThe article discusses the influence of the way of the monastic dress code on helping nuns and monks stay on their spiritual path during formation. The Focus of the study are the rules for nuns and monks developed in the 6th and 7th centuries in Gaul and Spain. The authors of the rules were convinced that the very strict requirements regarding the clothing, as well as the behavior, of consecrated persons, serve the practice of seeking virtue through poverty, obedience and humility. It was required that all the inhabitants of a monastery should wear simple habits with natural colors that no one could consider to be their property. Attention was also paid to the asceticism of sight and the way of walking, which served to preserve the virtue of purity. For the same reason, one was not allowed to take too many baths, except in the case of disease. The whole life of the celibate nuns and monks should be focused on the caring for the development of their spiritual life, and not on the pursuit of external appearance. The humble acceptance of poor attire, temperance in care for the body, and the ability to exercise self-control his eyesight, testified to the spiritual maturity of the nun and the monk.