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Author: Klazina Staat

practices easily raised questions concerning the physical and spiritual integrity of the ascetics. 8 My focus on the Lives of Malchus and Amator is motivated by the observation that the secrecy is not merely a historical aspect characterising the couples’ chaste marriages, but, as I will argue, part of a

In: The Hagiographical Experiment: Developing Discourses of Sainthood

, Averil Cameron suggested that the Antony could have been written as a response to Eusebius’ Life of Constantine (hereafter Constantine ), the first Christian historian’s unusual account of the first Christian emperor. 6 Cameron pointed out that the probable author of the Antony , the bishop

In: The Hagiographical Experiment: Developing Discourses of Sainthood

. Late antiquity was an era of expansion for Christian liturgical life across the Mediterranean. A major feature of this development was the emergence during the fourth century of trained choirs for liturgical service, along with new forms of hymnography crafted to highlight their participation. 6 In

In: Wisdom on the Move: Late Antique Traditions in Multicultural Conversation

hagiography, they necessarily exclude interesting texts that lack these elements but nevertheless in some way, we think, participate in the ‘hagiographical’. Those that look, for example, for a cradle-to-grave narrative obviously omit texts that only partially cover a holy life, or which use forms other than

In: The Hagiographical Experiment: Developing Discourses of Sainthood
Author: Allison L. Gray

pick itself up and move to a new location. With that, the custodian is converted. This unusual story of passing notes and throwing rocks is preserved in Gregory of Nyssa’s Life of Gregory Thaumaturgus , a biographical narrative account that was originally delivered as an oration in Neocaesarea (ca

In: Vigiliae Christianae
Author: David Ungvary

linguistic scholarship. Motivating his work on etymology, for example, was a basic desire to recover “ vis verbi ,” the force of a word—not just its meaning, but its power. 30 Ultimately, Isidore wished to channel the power of discourse to meet Christian ends. “The speech of a just man should be solely in

In: Vigiliae Christianae