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interpretation of the findings: one could continue to claim—and not solely motivated by a critical opinion of Gaiser’s theories on the significance of orality in Plato’s unwritten teachings—that both exoteric and esoteric teachings were transcribed in Valentinian Gnosis, as they were transcribed in the

In: Christian Teachers in Second-Century Rome
Author: Dennis E. Trout

are living at Cassiciacum, and what fruits they are gathering de liberali otio (De ord. 1.2.4). Indeed, Augustine would be carried away with happiness if all his friends could share this otium liberale.11 By presenting his life at Cassiciacum as a life in otium, Augustine placed himself firmly within

In: Vigiliae Christianae
Author: Derek Krueger

city nor a wealthy house. (4.31c.88) As is typical in the Diogenes chreiai as a whole, the Diogenes portrayed in John of Stobi's collection challenges hypocrisy and praises the virtue of poverty. He embodies the problem of living a moral life for the urban elite. The chreia continued to be a feature of

In: Vigiliae Christianae

be because a temple or chapel bears his name or there is a sacred locus. As a result, legends emerge, motivating his relationship with a particular local group. In certain territories, usually associated with the life of Christian devotees, their cult has a specific character. They are acutely

In: Scrinium
Author: John J. O'Keefe

rooted in the classical Greek and Christian notion of freedom from the passions which afflict us in this world. Living such a life, while primarily the responsibility of the clergy, was nevertheless a call extended to all believers. Malachi's warnings to the people of ancient Israel are transformed into

In: Vigiliae Christianae

,3-6). Thanks to the grace of God, the death of Christ rather than the final enemy, whose name is Death, stands waiting for the consummation of evil. So it is that there is now "another birth, a different living, another kind of life, a restructuring of our very nature" (De Tridui GNO IX, 277,21-278,1). Again

In: Vigiliae Christianae

-guard one's yoke is by living alone. To empha- size the sex-segregated life's appropriateness, Aphrahat calls it "loving kadishuta." Aphrahat extols those who do not marry and who "remain by themselves." A man who lives apart from women, "loves kadishuta" and by definition is also celibate. Yet, what is the

In: Vigiliae Christianae
Author: K.A.D. Smelik

that even Rabbula, the champion of Orthodoxy, clearly shared conceptions of this kind as shown in his life and work.s Besides, the Song of the Pearl in the A. Th. was a Cf. Kirsten, o.c., col. 577/8. A more expanded argumentation in JbAC 6 (1963) 144-172. 4 Cf. e.g. A. F. J. Klijn, The Acts of Thomas

In: Vigiliae Christianae
Author: Daniel F. Caner

indicate that self-castration was sometimes adopted by male ascetics to allay suspicion which might otherwise arise from their living with female ascetics. Its prohibition was concomitant not only with a growing concern to determine acceptable ascetic practice, but acceptable social practices between

In: Vigiliae Christianae

before Symeon's death, although posthumously updated by a disciple of Theodoret; and the Syriac Life of Symeon, a considerably longer and more fantastic hagiography, composed ca. 470. Each text plainly has its hagiographical format and apologetic biases, and each author drew upon and balanced a number of

In: Vigiliae Christianae