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Andreas Westergren

recognized and variously institutionalized form of a religiously motivated ascetic life.” 4 On the one side, the individual, on the other, the institution. Before the paradox can be resolved, there is still much research to be done about the early monastic movement in the Eastern Mediterranean, and the

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Gijs Martijn van Gaans

of contributions can be discussed here. After an overview of Augustine’s works, a chronology of his life and a general introduction, the work first offers a number of interesting contributions on the historical context of North Africa at the time. Christopher Kelly’s contribution on the political

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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

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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

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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

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Alden A. Mosshammer

,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

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Death After Life or Life After Death? 


Differing Early Christian Views on Death and the Afterlife


David C. Sim

resurrection the deceased will be raised to life to share in the blessings in heaven that the universal resurrection brings. The common mantra of “Rest in Peace” presumes that the body lies lifeless in the ground awaiting a later restoration to life. There appears to be, at least on the surface, a tension here

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Naomi Koltun-Fromm

-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

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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

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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