By Richard Finn OP
Asceticism deploys abstention, self-discipline, and self-denial, to reserve oneself or a group when it comes to the divine. either its practices and the cultural beliefs they expressed have been very important to pagans, Jews, Christians of other types, and Manichees. Richard Finn offers for the 1st time a mixed research of the key ascetic traditions, that have been formerly misunderstood through being studied individually. He examines how humans abstained from nutrients, drink, sexual kin, sleep, and wealth; what they intended by way of their behaviour; and the way they prompted others within the Graeco-Roman global. in contrast heritage, the booklet charts the increase of monasticism in Egypt, Asia Minor, Syria, and North Africa, assessing the the most important position performed via the third-century exegete, Origen, and asks why monasticism built so variously in several areas.
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Additional info for Asceticism in the Graeco-Roman World (Key Themes in Ancient History)
Sawyer, Women and Religion in the First Christian Centuries (London and New York: Routledge, ), –. Pagan asceticism: cultic and contemplative purity a dog’s life? When Crates smashed Zeno’s pot of soup, he was weaning his pupil from what he thought a foolish adherence to convention and good repute. He was to learn the ‘shamelessness’ (anaideia) which led to the Cynics being branded as ‘dogs’. This was a basic part of the thoroughgoing training which sought to inure the Cynic to a haphazard fortune.
We know more of Cynic identity as a literary type, and of how it might be viewed and used by others, than about those who understood themselves to follow the Cynic way of life. lentil soup with coriander – rival schools but a common frugality Stoics looked back to Zeno of Citium and his student Cleanthes as ascetic paragons at the head of their school. In the second century ad, Athenaeus seasoned his literary dish, The Learned Banqueters, with a choice selection For doubts as to Philostratus’ reliability, cf.
Virginity did not simply invest them with sacral status as individuals, but through the interplay of other factors (including the penalty which punished loss of virginity by burial alive) gave them a sacrality symbolic of the whole city or nation. We may sum up this section, however, by concluding that none of the abstention outlined here constituted an asceticism understood as a moral or spiritual training in the sense that Porphyry envisaged a discipline of soul and body for the good of the soul.
Asceticism in the Graeco-Roman World (Key Themes in Ancient History) by Richard Finn OP