151 Sentences With "ascetical" | Random Sentence Generator

You could even submit to an ascetical regimen to free yourself from the yoke of work.

According to Richard Valantasis, a retired professor of ascetical theology, even early Egyptian monks who braved harsh desert conditions spoke about "drying out the body" as a way to make them more responsive to God and to dull nonreligious passions.

Besides ascetical theology, his published works treat of Scripture, dogma, ethics, biography and church history. He is best known, however, for his ascetical writings. Most of them were translated into many languages. The best known of his ascetical writings, and the one that achieved the greatest measure of success, is The Sinner's Guide (La Guia de Pecadores), published in 1555.

Though indefatigable in preaching, hearing confessions, and visiting the sick, Saint Andrew Avellino still had time to write some ascetical works. His letters were published in 1731 at Naples in two volumes, and his other ascetical works were published three years later in five volumes.

Giovanni Battista Scaramelli (24 November 1687 – 11 January 1752) was an Italian Jesuit, ethicist, and ascetical writer.

Achille Desurmont (b. at Tourcoing, France, 23 December 1828; d. 23 July 1898) was a French Redemptorist ascetical writer.

This psychological analysis owes much to the ascetical works of Evagrius Pontikos, with its doctrine of the eight passions.

The transition period up to the 12th century exhibits no specially noteworthy advance in ascetical literature. To the endeavour to gather and preserve the teachings of the Fathers we owe Alcuin's "De virtutibus et vitiis". But when in the 12th century speculative theology was celebrating its triumphs, mystical and ascetical theology too showed a healthy activity. The results of the former could not but benefit the latter by placing Christian morality on a scientific basis and throwing ascetical theology itself into a scientific form.

Thomas de Vallgornera (born in Catalonia about 1595; died 15 September 1665) was a Spanish Dominican theologian and ascetical writer.

Conrad of Saxony, also called Conradus Saxo, Conrad of Brunswick or Conradus Holyinger, was a Friar Minor and ascetical writer.

François Lamy (1636 - 11 April 1711) was a French Benedictine ascetical and apologetic writer, of the Congregation of St-Maur.

Hugh of Digne (b. at Digne, south-east France, date uncertain; d. at Marseilles about 1285) 11. was a Provençal Franciscan ascetical writer.

Jérôme de Gonnelieu (born at Soissons, 8 September 1640; died at Paris, 28 February 1715) was a French Jesuit theologian, ascetical writer, and preacher.

Jean Crasset (b. at Dieppe, France, 3 January 1618; d. at Paris, 4 January 1692) was a French Jesuit theologian, known as an ascetical writer.

Friar António das Chagas, O.F.M. António das Chagas, O.F.M. (Anthony of the Holy Wounds), (25 June 1631 - 20 October 1682) was a Portuguese Franciscan friar and ascetical writer.

He then spent a final year at St. Andrew-on-Hudson, studying ascetical theology. He attained to the rank of in the Society of Jesus on February 2, 1918.

He was a monk of saintly life, employing all the time he could spare from his duties towards others in prayer, contemplation and writing on ascetical and mystical subjects.

Franz Neumayr (17 January 1697 - 1 May 1765) was a German Jesuit preacher, writer on theological, controversial and ascetical subjects, and author of many Latin dramas on sacred themes.

He is also the author of two volumes of German poems (vol. I, Innsbruck, 1843; vol. II, Mainz, 1860) and of a few ascetical and other works of minor importance.

Theotimus is the title of an ascetical theological work by Saint Francis de Sales, which devotes the first six chapters on the love of God and the rest to mystical prayer.

In the opinion of Jean-Pierre Gury and St. Alphonsus Liguori, Antoine inclines too much toward the side of severity. Besides his theological works, Antoine published also several ascetical and devotional treatises.

Instead it is based on applied revelation (see gnosiology), and the primary validation of a theologian is understood to be a holy and ascetical life rather than intellectual training or academic credentials (see scholasticism).

Ascetical and moral theology were also treated by Bar Hebræus, and we have from him Kethabha dhe-Ithiqon, "Book of Ethics", and Kethabha dhe-Yauna, "Book of the Dove", an ascetical guide. Both have been edited by Bedjan in "Ethicon seu Moralia Gregorii Barhebræi" (Paris and Leipzig, 1898). The "Book of the Dove" was issued simultaneously by Cardahi (Rome, 1898). Bar Hebræus codified the juridical texts of the Syriac Orthodox, in a collection called Kethabha dhe-Hudhaye, "Book of Directions", edited by Bedjan, "Barhebræi Nomocanon" (Paris, 1898).

The understanding of the Christian life, consistent with Patristic and apostolic teachings and implying a start toward purgation, is termed phronema. Orthodox sources also refer to ascetical theology, with a meaning consistent with that given above.

Noteworthy are his works: "De vanitate mundi", "De laude caritatis", "De mode orandi", "De meditatione". His pupil, Richard of St. Victor (d. 1173), though more ingenious and systematic, is yet less intent upon practical utility, except in his work "De exterminatione mali et promotione boni". The great theologians of the 13th century, who were no less famous for their scholastic "Summæ" than for their ascetical and mystical writings, brought ascetical teaching to its perfection and gave it the definite shape it has retained as a standard for all future times.

Ascetical theology is the organized study or presentation of spiritual teachings found in Christian Scripture and the Church Fathers that help the faithful to more perfectly follow Christ and attain to Christian perfection. Christian asceticism is commonly thought to imply self-denial for a spiritual purpose. The term ascetical theology is used primarily in Roman Catholic theology; Eastern Orthodox theology carries its own distinct terms and definitions (see below), and other religious traditions conceive of following and conforming to God and Christ differently from either Orthodoxy or Catholicism.

The priests are given the same formation as the lay faithful of Opus Dei. St. Josemaría always said that he has “the same cooking pot” for his children: classes on doctrine, ascetical formation, spiritual direction, recollections, retreats, etc.

Francesco da Montereale, Apparition of Christ to the Blessed Bernardino of Fossa (left) Bernardino of Fossa (b. at Fossa, in the Diocese of Aquila, Italy, in 1420; d. at Aquila, 27 November 1503) was an Italian Franciscan historian and ascetical writer.

Thomas/Gale 2003. p333 Berthier was the author of 36 ascetical and theological works, largely relating to the diversity of ways to holiness through imitating the holy family. The group expanded into Germany, Switzerland, Belgium, and Brazil by 1910.Kleinschmidt, B. (1926).

De Smet did his doctoral dissertation at the Pontifical Gregorian University, Rome, under the direction of R. Arnou; he got help also from M. Ledrus, at the time Professor of Ascetical and Mystical Theology in the same university.See De Smet, "Preface," The Theological Method of Samkara, v.

His "Monile spirituale" is the best known of his numerous works. Thomas of Jesus (died 1582) wrote the "Passion of Christ" and "De oratione dominica". A great number of ascetical writers sprang up during the 17th century. Among them St. Francis de Sales stands out most prominently.

Josef Hilgers (9 September 1858 Kückhoven, - 25 January 1918, the Emmerich Bonifatiushaus, the academic centre for the diocese of Fulda) was a German Jesuit who wrote on theological and ascetical matters. He wrote two books on papal censorship of books and another on the nature of indulgences.

There is not an extensive evidence trail of Islam embracing an ascetical theology, but Islamic teachings encourage adherents to imitate closely the Muhammad in order to achieve spiritual perfection. Moreover, a certain kind of asceticism, known in Islamic terminology as zuhd, exists in manuals of Islamic ethics and mysticism.

He wrote numerous theological, philosophical and ascetical works. His chief production is a collection of philosophico-theological treatises published repeatedly under the title "Il buon uso della Logica in materia di Religione" (6 vols., Foligno, 1787-9), with additions by the author (10 vols., Rome, 1807; 11 vols. Florence, 1821-3).

Portrait of Lanspergius John Justus of Landsberg (1489 – 10 August 1539) was a German Carthusian monk and ascetical writer. His family name was Gerecht, of which Justus is merely a Latin translation. The appellation, however, by which he is generally known is that of Lanspergius (latinization 'of Landsberg'), from his birthplace.

In Christian theology, cardiognosis (literally Knowledge of the Heart) is a special charism that God confers on some saints. In Christian asceticism, the term Cardiognosis also indicates the ascetical methods and meditation techniques which have the purpose of reaching an inner state of mystical experience and, eventually, the charisma of Cardiognosis.

He was the founder (1875) of the ascetical review, "La Sainte Famille", and a constant contributor to it. His works are edited in three series: # Vie Chrétienne. - "L'Art d' assurer son Salut"; "Le Credo et la Providence"; "Le Monde et l'Evangile"; "La Vie vraiment chrétienne"; "Dévotions de l'âme chrétienne"; "Le Vén. Passarat et les Rédemptoristes".

Marsilio Landriani (1594) distinguished himself in various nunciatures and founded a Barnabite college for the education of young men. Giorgio Odescalchi (1610) was a very zealous pastor; the process of his beatification has been commenced. Giovanni Caramuel Lobkowitz (1675) was an example of pastoral activity and the author of many works, philosophical, theological, ascetical etc.

Volume 9 of Ascetical works (EditorEugene GrimmPublisherBenziger Bros., 1888), 261. Diocletian, determined that their bodies should not receive the honors which the early Christians gave the relics of the martyrs, ordered them to be thrown into the sea. The Christians nevertheless obtained possession of them and later the body of Gorgonius was carried to Rome.

St. Bonaventure held these "Sayings" in high esteem, and they are cited in the works of many subsequent ascetical writers. They are short, pithy, popular counsels on Christian perfection, applicable to all classes. Saturated with mysticism, yet exquisitely human and possessing a picturesque vein of originality, they faithfully reflect the early Franciscan spirit and teaching.

His visions and his mysticism caused the Jansenists to ridicule him as a visionary; but they, as well as others, acknowledged his sanctity. His numerous ascetical writings show him a profound master of spiritual doctrine. His friend Vincent de Paul was with him at his death. Olier was buried in the Church of St. Sulpice.

To these Apostolic Fathers may be added St. Ambrose (De fuga sæculi, c. iv, 17; c. vi, 35-36) and St. Augustine, who regards perfect justice as tantamount to perfect love. Both St. Thomas and St. Bonaventure speak the same language, and the ascetical writers of all subsequent centuries have faithfully followed in their authoritative footsteps (cf.

Saint Claude La Colombière, S.J., was a Jesuit priest and the confessor of St. Margaret Mary Alacoque, V.H.M. His feast day is the day of his death, 15 February. He was a missionary and ascetical writer. Colombière left a large number of writings, including his principal works, Pious Reflections, Meditations on the Passion, and Retreat and Spiritual Letters.

Besides an "Exhortatio ad Galliarum regem Franciscum I in Turcas" and a number of letters addressed to that king and the other rulers concerning the liberation of Clement VII, Christopher is said by Luke Wadding and others to have written several treatises on theological and ascetical questions, all of which appear to have perished during the sacking of Rome.

Many western and Eastern traditions share a common doctrine on a spiritual and immortal body which represent the ultimate goal of many ascetical works.Henry Corbin, Spiritual Body & Celestial Earth: From Mazdean Iran to Shi'ite Iran. Princeton University Press, 1977. This concept of a spiritual and immortal body which has to be formed has many names according to several traditions.

In 1844 the archbishop went to Rome, where he was most kindly received by the pope and the Curia. The cardinalate, which was offered him by the pope, he refused with thanks and returned to Münster in October. He died there in 1845. Clemens August is the author of a few ascetical and ecclesiastico- political works.

According to Father de Smet, the well known missionary, Father Arnoudt left at his death the following manuscripts: a Greek epic poem of about 1,200 verses, a collection of Greek odes, and Greek grammar, and these ascetical works: The Glories of Jesus, The Delight of the Sacred Heart of Jesus, and a collection of spiritual retreats entitled The Abode of the Sacred Heart.

The writings of Bernardino include several sermons and short ascetical and historical works, including the Chronica Fratrum Minorum Observantiae. This chronicle was first edited by Leonard Lemmens, O.F.M., from the autograph manuscript, and is prefaced by a life of Bernardino and a critical estimate of his writings. Bernardino was the author of the first life of his patron, Bernardino of Siena.

The canons of Windesheim numbered many writers, besides copyists and illuminators. Their most famous author was Thomas a' Kempis. Besides ascetical works, they also produced a number of chronicles, such as the "Chronicle of Windesheim" by Johann Busch, after retiring from his reforming labors. An emendation of the Vulgate Bible text and of the text of various Church Fathers was also undertaken.

The theological work of Metropolitan John has focused upon the twin themes of ecclesiology and theological ontology. The theology of Metropolitan John reflects the influence of Russian émigré theologians such as Nikolai Afanassieff, Vladimir Lossky and his teacher Georges Florovsky. Zizioulas has also been significantly influenced by the ascetical theology of Archimandrite Sophrony (Sakharov), founder of the Stavropegic Monastery of St John the Baptist in Essex, England.

A novice must be no more than 35 years old, and preferably has completed high school at least two years before becoming a candidate. A nine-month postulancy is followed by an eleven- month novitiate. The novice is taught about the rules of the community, the African people and culture, and ascetical theology. The sisters' morning and evening prayers are Prime and Compline from the Divine Office.

Oriental Orthodox Christian clerics are "wary of the hesychastic practices of the Jesus Prayer that developed later in the Eastern churches". Fr. Matta el-Meskeen, a Coptic Orthodox clergyman, commented that hesychasm rid the concept of unceasing prayer from its simplicity, shifting "its ascetical position as a humbling practice by itself to a mystical position, with programs, stipulations, technical and mechanical bases, degrees, objectives, results".

Two other major productions of Muzzarelli are "L'Emilio disingannato" (4 vols., Siena, 1782-3) and "Confutasione del contratto sociale di Gian Jacopo Rousseau" (2 vols., Foligno, 1794) - the former is a refutation of Rousseau's Emile, the Iatter of his Contrat social. The most popular of Muzzarelli's many ascetical works is "Il mese di Maria o sia di Maggio" (Ferrara, 1785) of which about 100 editions have been issued (new ed.

But Mankiewicz also called the footage "magnificent" and said he liked it "from an ascetical point of view." He also said that he thought the audience would not understand the film. Mankiewicz began threatening Welles to get credit for the film. This included threatening to post full-page ads in trade papers and getting his friend Ben Hecht to write an exposé about their collaboration in the Saturday Evening Post.

Reparation is a theological concept closely connected with those of atonement and satisfaction. In ascetical theology, reparation is the making of amends for insults given to God through sin, either one's own or another's. The response of man is to be reparation through adoration, prayer, and sacrifice. In Roman Catholic tradition, an act of reparation is a prayer or devotion with the intent to expiate the "sins of others", e.g.

Francisco Arias (1533 – 15 May 1605) was a Spanish Catholic author, known as a writer of ascetical treatises. Arias was born in Seville and joined the Society of Jesus at the age of twenty-six. He studied at the University of Alcalá, and was later professor of scholastic theology at Córdoba, and professor of moral theology at the , Trigueros. He also served as rector of the colleges at Trigueros and Cádiz.

He earned his Licentiate of Sacred Theology from the Propaganda that year as well. Upon his return to New Jersey in 1927, he served as professor of Sacred Scripture and homiletics at Immaculate Conception Seminary until 1941, when he became spiritual director and professor of ascetical theology. He was raised to the rank of a Papal Chamberlain in May 1941 and later a Domestic Prelate in December 1949.

On his ascetical writings probably the most famous and most valuable is the little book "Idea Theologiae Asceticae, Scientiam Sanctorum exhibens", a posthumous work first published in Rome by Alexander Monaldi in 1839. It has gone through five editions in Latin and has been translated into various languages. The English edition bears the title: "The Science of the Spiritual Life". He wrote also several works in defence of probabilism.

His friends could neither convince him that he was not responsible for the unfortunate man's death, nor to reconsider his decision of being unworthy to be bishop. One night he secretly left to take up the ascetical life of a hermit. He travelled to Arles, and then on to Marseilles where he planned to embark for Alexandria. The cathedral lector, Viator suspected the Bishop's intentions, and decided to follow his master.

He is considered by Roman Catholics to have been "one of the most deeply versed priests in England in ascetical and mystical theology, and in the operations of grace in souls". He was more a profound thinker than a great reader, although he studied many theological and philosophical works, especially the published writings of his favorite author, Antonio Rosmini-Serbati, which he carefully annotated. Agar also translated Rosmini's Catholic Catechism into English.

The most important is the Jahresschrift fur Theologie und Kirchenrecht der Katholiken (1806–20, 5 volumes, edited by him), in which he opposes many abuses of the Roman Catholic. Church. Of his ascetical works, his Neues Gebetbuch fur aufgeklarte katholische Christen (Heilbronn, 1801; 11th ed. 1818) is especially deserving of mention, as well as his Sermons (1812–15, 3 volumes). See Schmidt, Neuer Nekrolog der Deutschen, 1823, 2:578; Herzog, Real-Encyklop. s.v.

Martin Thornton (11 November 1915–June 1986) was an English Anglican priest, spiritual director, author and lecturer on ascetical theology. His "theology of the remnant" has been influential in Anglican circles. He was active for much of his life in the Diocese of Truro, England, serving 10 years as the canon chancellor of Truro Cathedral. He died in June 1986 and was buried at the Townsend Cemetery, Crewkerne, South Somerset District, Somerset, England.

The catalogue of his writings (De Backer, I, 218) mentions forty-two titles. They include works on ascetical subjects, meditations on the Blessed Virgin Mary, and sermons on the Gospel for each Sunday of the year. Probably the most famous was his "Enchiridion controversiarum præcipuarum nostri temporis de Religione" (Cologne, 1585, 1587, 1589, 1593). This was afterwards revised and enlarged by its author in 1596, 1605, 1608; and was translated into various languages.

In 1682 he was debarred by an Act of Parliament from succeeding to his brother's earldom and estates. An abridged version of his manuscript translation of a devotional work by the French mystic Constantine Barbanson (1581–1632) was published in 1928 as The Secret Paths of Divine Love.Michael Mullett, in his introduction to fascimile extracts from Historical collections, claims The Secret Paths of Divine Love was published by the Ascetical Society in 1858. Mullett, ed.

His principal works are commentaries on the Pentateuch, Josue, Judges, Job, Ecclesiastes, Psalms 31 and 60, Esther, Esdras, Nehemias, Lamentations of Jeremias, Jonas, St. Matthew, St. John, Acts of the Apostles, Romans, I John; six vols. of sermons; examination of candidates for Sacred Orders. Also sermons, orations, and ascetical works. His method in explaining the Holy Scripture was to oppose to the quotations of the Lutherans a learned commentary drawn up from the Church Fathers.

The following year, he continued his theological studies, and also served as chaplain at a charitable institution in the city of Innsbruck. Gasson returned to the United States in the summer of 1892. He taught poetry to students in Frederick, Maryland for two years, before beginning his study of ascetical theology for one year. Upon completion of his studies, he was made a professor of ethics and economics at Boston College in August 1895.

Guthrie returned to Woodstock College that year, traveling through China, Japan, North Africa, and India on his return voyage. On June 23, 1930, he was ordained a Catholic priest at Woodstock. He was then sent to the Pontifical Gregorian University in Rome, where he earned a Doctor of Sacred Theology degree in 1931. He spent the following year studying ascetical theology at the Drongen Abbey and at the Catholic University of Louvain in Belgium.

The main idea behind the poem is the painful experience required to attain spiritual maturity and union with God. The poem was likely written in 1578 or 1579. In 1584-5, John wrote a commentary on the first two stanzas and on the first line of the third stanza. The Ascent of Mount Carmel is a more systematic study of the ascetical endeavour of a soul seeking perfect union with God and the mystical events encountered along the way.

Abbot de Géramb was the author of many works, the principal of which are: "Letters to Eugene on the Eucharist"; "Eternity is approaching"; "Pilgrimage to Jerusalem"; "A Journey from La Trappe to Rome", besides many others of less importance and of an exclusively ascetical character. They were often reprinted and translated. His style is easy and without affectation. The customs, manners, and incidents of the journey which he describes, all are vividly given, and the topographical descriptions are accurate.

He led a very ascetical life, dedicated to penance, prayer and study. He lived a community life with his students, joining them in their spiritual exercises and sitting with them for study. What he had in mind as a spiritual ideal was a sort of Dominican way of life. The Dominican spirit was understood as to teach and proclaim what has been learned from sacred reading, subjecting it to deep meditation, or to study, prayer and teaching (Contemplata praedicare).

Following his ordination, he became a member of the missionary band of the Jesuits' Maryland-New York Province in March 1899. In this position, he was stationed at churches throughout New England, New York, and Pennsylvania, and led retreats for religious orders until September 1900. He spent his tertianship year in Florissant, Missouri, studying ascetical theology. Buel then moved to Georgetown University in Washington, D.C. to serve as a professor of mechanics and physics from 1901 to 1904.

The term of Cardiognosis is also used to indicate the ascetical methods and meditations which lead to the Knowledge of the Heart. In the Bible, the gift of Cardiognosis is indicated in the speech on the Mountain (Matthew, 5:8) “Blessed are the pure of heart for they will see God”. In the hesychast tradition, Cardiognosis is treated in most of the texts of Philokalia (Gk. φιλοκάλειν To Love the Beautiful) as a continuous prayer to God.

The pioneers in this field were St. Bernard (d. 1156), Hugh of St. Victor and Richard of St. Victor. St. Bernard, the greatest mystical theologian of the 12th century, also holds a prominent place among ascetical writers, so that Harnack calls the "religious genius" of the 12th century. The basic idea of his works, especially prominent in his treatise "De gratia et libero arbitrio", is that the life of the Christian should be a copy of the life of Jesus.

Protestants do not share the sacramental understanding that characterizes Catholic and Orthodox faith, but use the term ascetical theology in some contexts. Without the sacrament of Confession, the purgative way is more personal, and without belief that God is literally present in the Eucharist, the unitive way is also more personal and ethereal. Protestant theology of union with God tends to be personalist. As with the Eucharist, a wide variety of Protestant viewpoints exist regarding the way to follow Christ.

With virginity, marriage is thus also understood as an ascetical working out of salvation. As the Bible says, the "marriage bed is undefiled" (Hebrews 13:4). As is seen in the sacramental rites themselves, marriage is understood as being forever sanctified by Christ's presence and first miracle at the wedding at Cana in Galilee (Gospel of John 2:1-11). The Orthodox view Christian marriage as a primary image in the New Testament of the union of the Church with Christ.

Nicolas Letourneux (30 April 1640 - 28 November 1686) was a French preacher and ascetical writer of Jansenistic tendencies. Letourneux was born at Rouen. His parents were poor, but the talents he displayed at an early age attracted the attention of some wealthy benefactors, whose assistance enabled him to study the humanities at the Jesuit College in Paris, and later philosophy at the Collège des Grassins. To Dr. Jean Hersant, his teacher at the latter institution, may be traced his Jansenistic views.

Nicolas Talon (31 August 1605 - 29 March 1691) was a French Jesuit, historian, and ascetical writer. Talon was born at Moulins. Entering the Society of Jesus in 1621, he taught literature for several years. After his ordination he gained some reputation as a preacher, was a worker in the prisons and hospitals of Paris, and served as army chaplain with the French troops in Flanders, winning the admiration of the men and the lifelong friendship of the Prince de Conde.

Salimbene considers that the writings of the Abbot Joachim of Flora influenced Hugh of Digne. He certainly took an active and prominent part in the movement of the Franciscan Spirituals. This is evidenced not only from his preaching, but more particularly from his exposition of the Rule of St. Francis and from his other ascetical writings. A biographical sketch of Hugh of Digne in Spanish which is of indifferent critical value, was published in the "Chronica Seraphica" by Damian Carnejo.

Alan W. Jones (born 5 March 1940 in London, England) is an Episcopal priest. He is the son of the late Edward Augustus and Blanche Hilda (Hunt) Jones. Jones was the Dean of the Episcopal Grace Cathedral in San Francisco from 1985 until January 2009.Grace Cathedral, San Francisco - Episcopal Church for the Episcopalian Online Community Previously, he served as the Stephen F. Bayne Professor of Ascetical Theology at the General Theological Seminary in New York City from 1972 to 1982.

His numerous writings (seventy-six separate treatises) are for the most part historical studies on his own and other monasteries. He also wrote a history of the Swiss Benedictine Congregation (1602–1785), a life of St. Fintan, and some ascetical treatises. His historical works are nearly all written in Latin and fill fifty-nine folio and twenty-three quarto volumes. Most of these works, together with fifty-two volumes of epistolary correspondence are at present in the cantonal library of Zurich.

He was ordained in Rome on 4 April 1942. His family could not attend his ordination because of travel restrictions due to World War II. Romero remained in Italy to obtain a doctoral degree in Theology, specializing in ascetical theology and Christian perfection according to Venerable Luis de la Puente. Before finishing, in 1943 at the age of 26, he was summoned back home from Italy by his bishop. He traveled home with a good friend, Father Valladares, who was also doing doctoral work in Rome.

He wrote many works on philosophy and theology, among others a notable controversial reply to the Batavian Calvinist Lawrence in defence of the moral teaching of the Jesuits, entitled Castigatio conscientiae Jesuiticae cauteriata. . .a Jacobo Laurentio, Würzburg, 1617. It was said of him that he left a book for every one of the seventy-eight years of his life, several devotional treatises on the Blessed Virgin, and many ascetical and mystical treatises. He died at Cologne, then a free city in the Holy Roman Empire.

According to Linsemann, the publication of his "Philothea" was an event of historical importance. To make piety attractive and to adapt it to all classes whether living in Court circles, in the world or in a monastery, this was his aim and in this he succeeded. Of a mild and sweet temperament, he never lost sight of the habits and particular circumstances of the individual. Though unwavering in his ascetical principles, he yet possessed an admirable facility for adapting them without constraint or rigidity.

As Abbot of St. Bénigne John had been brought into close relations with the Emperor Henry III (after 1038 also King of Burgundy) and with his spouse, Agnes of Poitiers. After Henry's death his widow placed herself under the spiritual guidance of the abbot, and for her John composed a series of ascetical works. These were entitled the "Liber precum variarum", "De divina contemplatio Christique amore", "De superna Hierusalem," "De institutione viduae," "De vita et moribus virginum", "De eleemosynarum dispensatione" (Patrologia Latina CXLVII, 147 sqq., 445 sqq.).

His knowledge of modern languages and his administrative ability, together with his understanding of the interior life and his ascetical character, paved the way for his elevation to the episcopal See of Breslau, to which he was elected on 15 January 1845. He at first declined the honor, but finally accepted out of obedience to the mandate of Pope Gregory XVI. From the beginning of his reign he was called to face difficult problems and momentous political events. There was famine in Upper Silesia.

This abbey gave to the Catholic Church in Germany many distinguished bishops and also writers. These include the monk Engelrich, who wrote the "Leben der hl. Mathilde, Abtissin von Edelstetten" ("Life of Saint Mechtilde, Abbess of Edelstetten"); and Simon Schreiner of the seventeenth century, who composed a treatise on the Fourteen Holy Helpers and an "Apologia contra Lutheranos". The abbot Mauritius Knauer, a distinguished mathematician and astronomer, published a number of works on the natural sciences and also an ascetical work entitled "Tuba Coeli" (1649–64).

Topics tend to include homiletics, pastoral care, sacramental theology, and ethics. All branches of theology, whether theoretical or practical, purpose in one way or another to make priests, pastors, and others in a pastoral role "the ministers of Christ, and the dispensers of the mysteries of God" (1 Corinthians 4:1). Pastoral theology presupposes other various branches, accepts the apologetic, dogmatic, exegetic, moral, juridical, ascetical, liturgical, and other conclusions reached by the ecclesiastical student, and scientifically applies these various conclusions to the priestly ministry.

He was a very prolific writer, beside of the rhetorics, an author of many polemical and ascetical works. Rutka was deeply interested in the problem of the relations between Eastern and Western Christianity, which was very vivid in the 17th century Poland, especially among the Jesuits. He wrote many books on the problem, especially on the filioque question. He has also acted for conversion of the Muslims, writing some books on the subject and trying to promote the idea of a league against the Ottoman Empire to be organized by the Christian monarchs.

On 15 June 1957, Dougherty was ordained to the priesthood by Bishop Jerome D. Hannan at St. Peter's Cathedral. He then served as assistant pastor at the Church of St. Ann in Tobyhanna until 1962, when he became professor of ascetical theology at St. Pius X Seminary in Dalton. In addition to his professorship, he became director of the Society for the Propagation of the Faith in 1964. In 1968 Dougherty was raised to the rank of Chaplain of His Holiness by Pope Paul VI and named Vicar for Religious by Bishop J. Carroll McCormick.

Self-discipline is an important principal in several religious systems. For example, in Buddhist ethics as outlines in the Noble Eightfold Path, the element of commitment to harmony and self-restraint has been described as moral discipline.Bodhi (2005), p. 153. In Christian ethics, virtues directed by the beatitudes where formally replaced by ascetical theology and obedience- based discipline, which changed orientation from the Gifts of the Holy Spirit, to that of an authority, blessed but not possessing the same happiness which was given forth by adherence and observances.

The speculative element prevailed in the mystical school, which owes its systematic development to Pseudo-Dionysius and which reached its highest perfection in the 14th century. The practical element was emphasized in the ascetical school with St. Augustine as its chief representative, in whose footsteps followed Gregory the Great and Bernard of Clairvaux. It may suffice to detail the principal points on which the writers prior to the medieval-scholastic period dwelt in their instructions. On prayer we have the works of Macarius the Egyptian (d. 385) and of Tertullian (d.

63 The request was honored and Heriger was consecrated on the feast of St. Thomas in 990. He was an intimate friend of bishop Notger of Liège, whom he accompanied to Rome in 989, and at whose instance he wrote several important historical works. By long study of the Fathers of the Church and the writers of classical antiquity he amassed learning unusual in those times. On the whole, he wrote with more historical criticism than most of his contemporaries, though as a hagiographer he at times sinks to the level of an ascetical novelist.

Born at Melfi, Basilicata, to a family from the Republic of Genoa, in 1562 he entered the Society of Jesus, where he taught theology and philosophy. Subsequently, he was sent to Germany and France to combat Protestantism, teaching theology at the universities of Ingolstadt (1575-1577) and Pont-a-Mousson (1577-1580). Under his influence, the two universities adopted Summa Theologica by Thomas Aquinas as a textbook. Returned in Italy, Pinelli became rector at the colleges of Florence, Perugia and Palermo, where he composed most of his ascetical writings.

Dyer joined the Benedictines at Saint Anselm Abbey in Goffstown, New Hampshire and took his vows on July 11, 1960 and his name was changed to Mark. He was eventually ordained a priest on August 25, 1963. He graduated with a Master of Theology and a Licentiate of Sacred Theology from the University of Ottawa in 1965. He was also professor of Systematic and Ascetical Theology at St Anselm Abbey Seminary between 1965 and 1969 and professor of Systematic Theology at Queen of Peace Mission Seminary between 1968 and 1969.

Like John, Paul is less interested in knowledge, preferring to emphasize the hiddenness, the "mystery" of God's plan as revealed through Christ. But Paul's discussion of the Cross differs from John's in being less about how it reveals God's glory and more about how it becomes the stumbling block that turns our minds back to God. Paul also describes the Christian life as that of an athlete, demanding practice and training for the sake of the prize; later writers will see in this image a call to ascetical practices.

He wrote thirty-five ascetico-theological works, which may be redactions of sermons. Chief among these is "Les voies du Paradis enseignees par notre Sauveur Jesus-Christ en son evangile", which appeared twice at Lyon in 1538 (Paris, 1540; Lyon, 1586; Rome, 1610). In his "Paradoxa ad profligandas haereses ex divi Pauli epistolis selecta", he wrote against the Huguenots, but soon turned to writing ascetical commentaries on the Psalms. When Henry II of France entered Paris in 1548, Doré wrote a Latin ode which won for him the post of court preacher and royal confessor.

His most important literary production is "Commentaire sur la règle de S. Benoît" and a manuscript history of the congregation of St. Maur from 1610 till 1653 (Paris, 1687). This commentary is an attack upon the rigoristic interpretation of the rule by Abbot Rancé of La Trappe, and was forbidden in 1689 by a chapter of the Maurist superiors at the instance of Bossuet. His other works are a translation of St. Ambrose's treatise "On Virginity" (Paris, 1655), "La Morale chrétienne" (Paris, 1661) a few ascetical writings and translations.

The final stage was the Unitio (theosis in Greek), a period in which the soul of the monk was meant to bond with the Spirit of God in a union often described as the marriage of the Song of Solomon (also called the "Song of Songs" or the "Canticle of Canticles"). To find the solitude and peace that this level of mystical awareness demanded, elderly monks often fled into the deep desert or into remote forests. His asceticism, while rigorous, was tempered by common sense. Cassian says hospitality should override ascetical routine.

In addition to some ascetical writings, the composition of some sacred melodies, and the invention of some scientific apparatus, Faà di Bruno made numerous and important contributions to mathematics. Today, he is best known for Faà di Bruno's formula on derivatives of composite functions although it is now certain Louis François Antoine Arbogast had priority for its discovery and use. Faà di Bruno should be credited only for the formula's determinant form.See the paper of : this well written and informative paper details also the works of other earlier scientists.

Boersma holds degrees from the University of Lethbridge, the Theological College of the Canadian Reformed Churches, and Utrecht University. He previously taught at Trinity Western University in Langley, BC (1999–2005) and served as the J. I. Packer Professor of Theology at Regent College from 2005–2019. Boersma held the Danforth Visiting Chair at St. Louis University from 2015–2016. He currently holds the Chair to the Order of St. Benedict Servants of Christ Endowed Professorship in Ascetical Theology at Nashotah House, a theological seminary in the Anglo-Catholic tradition.

This stage is called the guard of the mind. This is a very advanced stage of ascetical and spiritual practice, and attempting to accomplish this prematurely, especially with psychophysical techniques, can cause very serious spiritual and emotional harm to the would- be hesychast. St Theophan the Recluse once remarked that bodily postures and breathing techniques were virtually forbidden in his youth, since, instead of gaining the Spirit of God, people succeeded only "in ruining their lungs." The guard of the mind is the practical goal of the hesychast.

The ancient Greek philosopher Plato developed an idealistic concept of eros which would prove to be very influential in modern times. In general, Plato did not consider physical attraction to be a necessary part of eros. According to Plato, eros could be diverted to philosophy (inclusive of mathematical, ethical and ascetical training), rather that dissipated in sexuality, for the purpose of using erotic energy as a vehicle for the transformation of consciousness, and union with the Divine.M.B. Mineo, Diotima of Mantineia, 102 In Symposium, eros is described as a universal force that moves all things towards peace, perfection and divinity.

Through movement on all extent of a line between two capitals was opened personally by emperor Alexander II . The station building was rebuilt in stone in 1910 by architect Bruno Granholm as a four-storeyed building, which was designed in the rational branch of the “new style” of architecture at the beginning of the 20th century; an architectural style also known as a Romantic nationalism. The annexe leant to a high railway embankment, it looks extremely ascetical. The window openings are whimsically scattered on the exterior surface of the walls, and reflect the internal structure of the building.

"It is a classic in its ascetical unction and perfect in its artistic style" (Hamm, "Die Schönheit der kath. Moral", Munich-Gladbach, 1911, p. 74). In four books it treats of the interior spiritual life in imitation of Jesus Christ. It pictures the struggle which man must wage against his inordinate passions and perverse inclinations, the indulgence of which sullies his conscience and robs him of God's grace: "Vanity of vanities and all is vanity, except to love God and serve Him alone" (Vanitas vanitatum et omnia vanitas præter amare Deum et illi soli servire: I, i).

He was born Gontran-Marie Garrigou Lagrange on 21 February 1877 in Auch, near Toulouse, France. While studying medicine at Bordeaux he experienced what he described as a religious conversion after reading Life, Science, and Art by the Breton writer Ernest Hello (1828–85). He joined the French Dominicans and studied and taught at Le Saulchoir before moving to Rome, where he lectured at the Angelicum from 1909 until his retirement in 1960. In 1917 a special professorship in ascetical and mystical theology was created for him at the Angelicum, the first of its kind anywhere in the world.

Joannes (surnamed Jejunator, sometimes also Cappadox) was born at Constantinople of artisan parents, and worked as a goldsmith."St John the Faster the Patriarch of Constantinople", Orthodox Church in America Under the Patriarch John III (565–577) he was deacon at the Hagia Sophia church; then he became sakellarios (an official who acts as patriarchal vicar for monasteries). He was famous for his ascetical life and called "the Faster". Under Eutychius I (577–582) he became an important person among the clergy of the city. At Eutychius's death he was made patriarch by the Emperor Tiberius II (578–582).

Ogledalo ("Mirror") has a form of a sermon with a liturgical-ascetical character. It is an original work of the Author, inspired by the Kolivari (also called Filokalist) movement on Mount Athos, that was fighting for a liturgical renewal within the Orthodox Church on the Balkans. For this aim the Kolivari were using the spoken language of the people, according to the region where they were translating and writing. The most important topics of the work are: the significance of the liturgical life, the preparation for the Holy Communion, the regularly receiving of the Holy Communion.

Frontispiece of the Magno Primo Romano-Germanico Caesare, 1658, engraved by Gerard Bouttats Nicola Avancini (1 December 1611 – 6 December 1686) was an Italian Jesuit cleric and ascetical writer. Avancini was born in the Tyrol. He entered the Society of Jesus in 1627, and for some years held the chair of rhetoric and philosophy at University of Graz, and subsequently that of theology at Vienna. He was rector of the Colleges of Passau, Vienna, and Graz, Provincial of the Austrian Province, Visitor of Bohemia, and at his death Assistant for the German Provinces of the Society.

The whole life of a person - the path of incessant self-perfection and self-improvement - is based on the Holy Gospel. And the Elder showed a lot of psychological understanding of the spiritual struggle and outlined clear ways of "graceful struggle". He deeply believed that moral, inner, spiritual perfection was the ideal foundation of the active, productive life of the believer. In his teachings, he developed mystical and ascetical ideas along the lines of Gregory Sinaite's hesychasm, asking the believers to concentrate on their inner world and personal emotional experiences of faith as means for achieving unity with God.

François (Francis) Nepveu (29 April 1639—17 February 1708) was a writer on ascetical subjects. He entered the novitiate of the Society of Jesus on 12 October 1654, when but fifteen years old. Successively professor of Grammar, of Humanities and Rhetoric for six years, and of Philosophy for eight years, he was afterwards employed in the government. In 1689 he was made superior at Nantes; in 1684 rector at Vannes; in 1694 and 1700 rector at Orléans; in 1697 at Rouen; in 1704 Rennes where he was director of retreats until his death on 17 February 1708.

He also prepared the project of the future Order's statute entitled "Norma vitae" (Rule of Life), which he established as an order of canons regular. At the same time he wrote a moral and ascetical treatise called "Templum Dei Mysticum" (The Mystical Temple of God), which underwent several reprints. In this book he expressed his belief that lay people, and not only priests and religious, are called to holiness. Seeking candidates for his planned order, in September 1673, Papczyński went to Puszcza Korabiewska near Skierniewice, where a former soldier, Stanislaus Krajewski, and companions lived as hermits.

St. John Cassian is not represented in the Philokalia except by two brief extracts, but this is most likely due to his having written in Latin. His works (Coenobitical Institutions and the Conferences) represent a transmittal of Evagrius Pontikos' ascetical doctrines to the West. These works formed the basis of much of the spirituality of the Order of Saint Benedict and its offshoots. Hence, the tradition of St John Cassian in the West concerning the spiritual practice of the hermit can be considered to be a tradition that is parallel to that of hesychasm in the Eastern Orthodox Church.

An early Christian painting of Noah in the gesture of orant Catacombs of Domitilla, Rome Orans, a loanword from Medieval Latin ōrāns translated as one who is praying or pleading, also orant or orante, is a posture or bodily attitude of prayer, usually standing, with the elbows close to the sides of the body and with the hands outstretched sideways, palms up. It was common in early Christianity and can frequently be seen in early Christian art. In modern times, the orans position is still preserved within parts of the Catholic, Orthodox, Anglican and Lutheran liturgies, Pentecostal and charismatic worship, and the ascetical practices of some religious groups.

Like Clement of Alexandria, he lays down precepts for the regulation of the necessities of life as food and dress, and for the implanting of God's love in man's heart, which would sanctify all things ("Apologia", "De præcepto et dispensatione"). Many are the steps by which love ascends till it reaches its perfection in the love for God's sake. Among his ascetical writings are: "Liber de diligendo Deo", "Tractatus de gradibus humilitatis et superbiæ", "De moribus et officio episcoporum", "Sermo de conversione ad clericos", "Liber de consideratione". Frequent allusions to SS. Augustine and Gregory the Great are scattered through the pages of Hugh of St. Victor (d.

In the course of this period, however, he several times moved to a new pillar, and on the occasion of the first of these exchanges the Patriarch of Antioch and the Bishop of Seleucia ordained him deacon during the short space of time he spent upon the ground. For eight years until John died, Simeon remained near his master's column, so near that they could easily converse. During this period his austerities were kept in some sort of check by the older hermit. After John's death Simeon gave full rein to his ascetical practices and Evagrius declares that he lived only upon the branches of a shrub that grew near Theopolis.

Callistus II Xanthopoulos or Xanthopulus (; ? – after 1397) was a Byzantine Hesychast monk and spiritual writer who reigned as Ecumenical Patriarch of Constantinople in 1397. He was Patriarch through the reign of the Byzantine Emperor Manuel II Palaiologos, and through his short Patriarchal reign Constantinople was under siege by the Ottoman Sultan Bayezid I. His surname indicates that he was from the monastery of Xanthopoulos. With another monk, Ignatius Xanthopoulos, Callistus composed the important Century, a tract of 100 sections on the ascetical practices of the Hesychastic monks; it was incorporated in the Philokalia of Nicodemus the Hagiorite and had a great influence on Orthodox spirituality.

He is the author of several other ascetical works, such as Cammino del Cielo, Cittadino del Cielo, Il Peregrino della terra, Idea Christiani hominis, and Il Serafino, all previous to his election. He wrote under the name Aloysius Sidereus. Besides personal correspondence his only known writing as Superior General was his letter addressed to all Jesuits: De mediis conservandi primævum spiritum Societatis (The means of preserving the primitive spirit of the Society). In 1648 Carafa called the forty-year old letterato Daniello Bartoli from his itinerant activities as a preacher around Italy to the Casa Professa (Rome) and a permanent position there as the official historian of the Jesuit order.

Hesychasm is a traditional complex of ascetical practices embedded in the doctrine and practice of the Orthodox Church and intended to purify the member of the Orthodox Church and to make him ready for an encounter with God that comes to him when and if God wants, through God's grace. The goal is to acquire, through purification and grace, the Holy Spirit and salvation. Any ecstatic states or other unusual phenomena which may occur in the course of hesychast practice are considered secondary and unimportant, even quite dangerous. Moreover, seeking after unusual "spiritual" experiences can itself cause great harm, ruining the soul and the mind of the seeker.

The mystical and other-worldly nature of the Christian message very early laid the groundwork for the ascetical life. The example of the Old Testament Prophets, of John the Baptist and of Jesus himself, going into the wilderness to pray and fast set the example that was readily followed by the devout. In the early Christian literature evidence is found of individuals who embraced lives of celibacy and mortification for the sake of the Kingdom of Heaven, these individuals were not yet monks, as they had not renounced the world, but lived either in towns or near the outskirts of civilization. We also read of communities of virgins living a common life committed to celibacy and virtue.

Parekh, a convert from non-Christian religion to Christianity, personally committed to Christ with conversion by retaining his former religious identity—multiple religious belonging. Gandhi directed his apologetic against the claims that Christianity is a superior religion, while Parekh tried to fuse together Christianity and all other theistic religions retaining Hindu identity. Gandhi preferred ethical model of Jesus and was more interested in his teachings rather than historical Jesus, while Parekh formulated his own ascetical Jesus-Yogi model. Parekh didn't use religion for political reasons, while Gandhi blended religion into politics—both Gandhi and Parekh, however, supported Harijan [politics] like eating with them and worshipping with them, with no regard to education in any of their doctrines.

Saint Basil's ascetical writings set forth standards for well-disciplined community life and offered lessons in what became the ideal monastic virtue: humility. Saint Basil wrote a series of guides for monastic life (the Lesser Asketikon the Greater Asketikon the Morals, etc.) which, while not "Rules" in the legalistic sense of later Western rules, provided firm indications of the importance of a single community of monks, living under the same roof, and under the guidance—and even discipline—of a strong abbot. His teachings set the model for Greek and Russian monasticism but had less influence in the Latin West. Of great importance to the development of monasticism is the Saint Catherine's Monastery on Mount Sinai in Egypt.

All these disciplines are concerned with the Christian life and its last end in the next world; but they differ, though not totally, in their mode of treatment. Ascetical theology, separated from moral theology and mysticism, has for its subject-matter the striving after Christian perfection; it shows how Christian perfection may be attained by earnestly exercising and schooling the will, using the specified means both to avoid the dangers and allurements of sin and to practise virtue with greater intensity. Moral theology is the doctrine of the duties, and in discussing the virtues is satisfied with a scientific exposition. Mysticism treats essentially of "union with God" and of the extraordinary, so-called mystic prayer.

He composed several small ascetical treatises: "Seven Meditations on Jesus Crucified" (originally published at Seville, 1678) and "Geminum sidus Mariani diadematis" (Lyons, 1673). From his pen we also have two pious biographies: "Historia de la Vida y Virtudes de la Venerable Virgen Damiana de las Llangas" (Seville, 1675) and "Breve relación de la Muerte, Vida, y Virtudes del Venerabile Cavallero D. Miguel Manara Vincentelo de Leca" (Seville, 1679). He is chiefly remembered for his contributions to moral theology, which won praise from Alphonsus Ligouri. He examined some of the moral opinions prevalent in his day, especially those tinged with Laxism, in his well-known "Crisis theologica bipartita, sive Desputationes selectæ" (Lyons, 1670).

It featured prominently in the popular 1881 historical novel John Inglesant by Joseph Henry Shorthouse. Since that time, interest in the community has grown beyond members of the Anglican Communion. According to ascetical theologian Martin Thornton, Nicholas Ferrar and the Little Gidding community exemplified an appeal based in a lack of rigidity (representing the best Anglicanism's via media can offer) and "common-sense simplicity" coupled with "pastoral warmth" related to Christian origins. The Friends of Little Gidding was founded in 1946 by Alan Maycock, with support from T. S. Eliot, to maintain and adorn the church, and to honour the life of Nicholas Ferrar and his family and their life at Little Gidding.

Paradigms, poetics, and politics of conversion by Jan N. Bremmer, Wout Jac. van Bekkum, Arie L. Molendijk 2006 pages 59-62The Westminster Dictionary of Christian Spirituality by Gordon S. Wakefield 1983 ISBN pages 113-114 The Imitation was written within the Devotio Moderna community, as it was flourishing in Northern Europe, but grew far beyond that movement which came to an end with the Protestant Reformation. Between the Summa theologica of St Thomas Aquinas, Doctor of the Church, and the emotionally inspiring Imitatio Christi, was published The scale of perfection, a book of Ascetical theology ascribed to the Augustinian mystic Walter Hilton (1340–1396), who seems to have been "the pastoral heir of St Gilbert".

Ladder of Divine Ascent icon (Saint Catherine's Monastery, Sinai Peninsula, Egypt) showing monks, led by John Climacus, ascending the ladder to Jesus, at the top right. The Ladder of Divine Ascent, or Ladder of Paradise (Κλίμαξ; Scala or Climax Paradisi), is an important ascetical treatise for monasticism in Eastern Christianity written by John Climacus in ca. AD 600 at the request of John, Abbot of Raithu, a monastery located on the shores of the Red Sea. The Scala, which obtained an immense popularity and has made its author famous in the Church, is addressed to anchorites and cenobites and treats of the means by which the highest degree of religious perfection may be attained.

According to some of the adepts of the Jewish Merkabah mystical tradition, if one wished to "descend to the Merkabah" one had to adopt the prayer posture taken by the prophet Elijah in I Kings 18:42, namely to pray with one's head between one's knees. This is the same prayer posture used by the Christian hesychasts and is the reason that they were mocked by their opponents as "navel gazers" (omphalopsychites). This bodily position and the practice of rhythmically breathing while invoking a divine name seems to be common to both Jewish Merkabah mysticism and Christian hesychasm. Thus the practice may have origins in the ascetical practices of the biblical prophets.

Ascent of Mount Carmel () is a 16th-century spiritual treatise by Spanish Catholic mystic and poet Saint John of the Cross. The book is a systematic treatment of the ascetical life in pursuit of mystical union with Christ, giving advice and reporting on his own experience. Alongside another connected work by John, entitled The Dark Night, it details the so-called Dark Night of the Soul, when the individual Soul undergoes earthly and spiritual privations in search of union with God. These two works, together with John's The Living Flame of Love and the Spiritual Canticle, are regarded as some of the greatest works both in Christian mysticism and in the Spanish language.

Penitentials were first employed as disciplinary tools by Irish and British monks living in cloistered, highly ascetical religious communities, but soon spread to England and France, where they developed into varied and grander forms. By the eighth century, penitentials had adopted a focus on lay sins; they were now commonly used by secular priests in their task of hearing confession from lay parishioners, and by bishops as tools for moral instruction. Their popularity was rivalled only by their variety; as the number of manuals in circulation grew, so did the discrepancies between them. This gave rise during the early ninth century to a backlash against the diversity of penitentials and the diversity of disciplinary and theological 'errors' which they propagated.

In the revolutionary year, 1848, he founded the Wiener Kirchenzeitung, which he edited until 1865, and in which he satirised what he saw as the Josephinist bondage of the Church. He wrote some ascetical books and many volumes of sermons, also a biography of Clemens Maria Hofbauer, the patron saint of Vienna. Some of his writings in the Kirchenzeitung have been described as antisemitic, and this was the subject of libel cases which he launched against Ignaz Kuranda and Heinrich Graetz. His books of travel dealing with Germany, France, England, Switzerland, and especially Italy, include observations on men and manners, art and culture, and most of all on religion, and are thus connected closely with his apologetic and controversial writings.

Other fields of theology have been influenced by practical theology and benefit from its usage, including applied theology (mission, evangelism, religious education, pastoral psychology or the psychology of religion), church growth, administration, homiletics, spiritual formation, pastoral theology, spiritual direction, spiritual theology (or ascetical theology), political theology, theology of justice and peace and similar areas.Gerben Heitink, Practical theology: history, theory, action domains: manual for practical theology (Wm. B. Eerdmans Publishing, 1999) Practical theology also includes advocacy theology, such as the various theologies of liberation (of the oppressed in general, of the disenfranchised, of women, of immigrants, of children, and black theology). The theology of relational care, which concerns ministering to the personal needs of others, may also be discussed as a field of practical theology.

Shortly after returning from the Council of Aquileia, Bishop Just confided to Viator intention to abandon the See of Lyons in order to take up the ascetical life a monk in the desert of Scete in Egypt. This decision seems to have motivated by a number of factors: his character, that of a mild studious and contemplative man; his age, for he had been a bishop many years and it seems he was already in his sixties; and by a sad event which had occurred in Lyons a short time before. A mad man had raced through the market place of the city, slashing wildly with a sword, and wounding and killing many citizens. He then dashed to the Cathedral and claimed the right of sanctuary.

Brancati's "Epitome Canonum", which went through two editions at Rome, four at Venice, and two at Cologne, contains a complete list of all the canons to be found in the general and provincial councils, in the Decretals of Gratian and of Gregory IX, and in the encyclical letters and constitutions of the Popes up to the time of Alexander VII. Among his ascetical works may be mentioned the "Opuscula octo de oratione Christiana", published at Rome in 1685, a work in which the author exhibits his profound knowledge of the spiritual life of which he became a master more perhaps by his own holy living than by the abstract study of asceticism. The life of Brancati, written in Italian by Gabriele Baba, was published in Rome in 1699.

Due to their career and family obligations, supernumeraries are not as available to the organization as the other types of faithful, but they typically contribute financially to Opus Dei, and they lend other types of assistance as their circumstances permit. Dr. Ernesto Cofiño, Guatemalan pioneer of pediatrics Numeraries, the second largest type of the faithful of Opus Dei, comprise about 20% of total membership. Numeraries are celibate members who give themselves in "full availability" (plena disponibilitas) for the official undertakings of the Prelature.Statutes of Opus Dei 2.9 This includes full availability for giving doctrinal and ascetical formation to other members, for staffing the internal government of Opus Dei if asked by the regional directors, and for moving to other countries to start or help with apostolic activities if asked by the Prelate.

Drawn to a spiritual life, her sister and brother-in-law allowed her to live in seclusion in their house, leading an ascetical lifestyle, similar to Rose of Lima to whom she is often compared. She refused entry into a monastery, despite urging from her brother-in-law and guardian Cosme de Caso. She subjected herself to bodily mortification, with the aid of her Indian servant. She did not live in total seclusion, but rather centered her spiritual life on the nearby Jesuit church, where she participated in the Sodality of Our Lady, established by the Society in their various churches around the world to help the laity in their desire to deepen their spiritual lives.Ronald J. Morgan, Spanish American Saints and the Rhetoric of Identity, 1600-1810.

Sometimes the idea of such an immortal body has been called the resurrection body and the glorified body in Christianity, the most sacred body (wujud al-aqdas) and supracelestial body (jism asli haqiqi) in Sufism, the diamond body in Taoism and Vajrayana, the light body or rainbow body in Tibetan Buddhism, the body of bliss in Kriya Yoga, and the immortal body (soma athanaton) in Hermeticism. It has to be specified that each of these names belongs to a different tradition, and every tradition has its own doctrine that differs from the others, so these terms cannot be entirely identified with one another; nevertheless, all of these currents share a common teaching which is the idea of the formation, under special ascetical or supernatural conditions, of an immortal and spiritual body.

The Ladder of Divine Ascent, Saint Catherine's Monastery The Ladder of Divine Ascent is a late 12th century icon at Saint Catherine's Monastery, Mount Sinai.Festival icons for the Christian year by John Baggley 2000 pages 83-84 The icon represents the theological teachings of John Climacus, also known as John of the Ladder, as represented in the ascetical treatise The Ladder of Divine Ascent, written c. AD 600. The treatise has been influential in Eastern Christianity.The Quest for the City : A.D. 740 to 1100 by Ted Byfield 2004 page 20 Written Word: Exploring Faith Through Christian Art by Eileen M. Daily 2005 page 73 The icon depicts monks ascending the ladder towards Jesus in Heaven, at the top right of the image with John Climacus at the top of the ladder, being welcomed by Jesus.

Blessed Mary Frances Schervier (1819–1876) was a member of the Third Order of St. Francis who became the foundress of the Poor Sisters of St. Francis, founded to serve the needy. Within a century of the death of St. Francis, members of the Third Order began to live in common, in an attempt to follow a more ascetical way of life. The Blessed Angela of Foligno (+1309) was foremost among those who achieved great depths in their lives of prayer and service of the poor, while living in community with other women of the Order. Among the men, the Third Order Regular of St. Francis of Penance was formed in 1447 by a papal decree that united several communities of hermits following the Third Order Rule into a single Order with its own Minister General.

Numeraries, the second largest type of members of Opus Dei, comprise about 20% of total membership. Numeraries are celibate members who give themselves in "full availability" (plena disponibilitas) for the official undertakings of the Prelature.Statutes of Opus Dei 2.9 This includes full availability for giving doctrinal and ascetical formation to other members, for staffing the internal government of Opus Dei if asked by the regional directors, and for moving to other countries to start or help with apostolic activities if asked by the Prelate.Statutes of Opus Dei 2.8 Because they are making themselves fully available to do whatever needs to be done for the undertakings of the Prelature, numeraries are expected to live in special centers run by Opus Dei, and the question of which particular center a numerary will live in depends upon the regional needs.

The second task of ascetical theology is to point out the dangers which may frustrate the attainment of Christian perfection and to indicate the means by which they can be avoided successfully. The first danger to be noticed is evil concupiscence. A second danger lies in the allurements of the visible creation, which occupy man's heart to the exclusion of the highest good; to the same class belong the enticements of the sinful, corrupt world (1 John 5:19): those men who promulgate vicious and ungodly doctrines and thereby dim or deny man's sublime destiny, or who by perverting ethical concepts and by setting a bad example give a false tendency to man's sensuality. Thirdly, ascetics acquaints not only with the malice of the devil, lest one falls prey to his cunning wiles, but also with his weakness, lest one lose heart.

His sermons at various Paris churches quickly placed him in the front rank of the preachers of his day, and in 1675 his work on the text Martha, Martha, thou art careful (Luke, x, 41) won the Balzac prize for eloquence awarded by the French Academy. In such esteem was he held by his spiritual superiors that Archbishop de Harlay appointed him, in 1679, temporary confessor of the nuns of Port-Royal, and also a member of the archiepiscopal commission for the emendation of the Breviary. His relations with the leading Jansenists, however, soon awakened distrust, and he found it necessary to retire, in 1682, to the Priory of Villiers-sur-Fère, a benefice granted him by his patron, Cardinal Colbert of Rouen. In this retirement he devoted the remainder of his life to his ascetical compositions.

Their full availability for the Prelature is lived out as full availability for doing a specific type of work, namely looking after the domestic needs of the conference centers and the residential centers of Opus Dei.Statutes of Opus Dei 2.8 and 2.9 Hence they live in special centers run by Opus Dei and do not have jobs outside the centers. Associates are celibate faithful who make themselves fully available to God and to others in apostolic celibacy, and stably take on at least one (sometimes more) apostolic assignment(s) from the Prelature in giving doctrinal and ascetical formation and/or coordinating activities.Statutes of Opus Dei 2.10 They differ from numeraries in not making themselves "fully" available to staff the official undertakings of the Prelature, instead giving themselves in additional social realities, such as through their profession or to their own families.

The ethics of some of Prophet Muhammad's companions, who became paradigms of what can be called an early Sunni isolationism, were later adopted by Muslim ascetical groups, who would be later known as Sufis.Hamid, "Ethics of Early Muslim Ascetics", AJISS 2001: p. 101 However, unlike the early companions, who demarcated reclusion from un-Islamic practices such as monasticism and cleared it from any suggestion of divisiveness, there were those amongst the Sufis who regarded “ascetic seclusion alone as the means of attaining goodness.” In addition, some of the companions interpreted these prophetic and Qur’anic recommendations figuratively. Al-Hakim al-Tirmidhi (750-869 CE), a Sunni jurist and one of the great early authors of Sufism, discusses a report attributed to the companion and first caliph Abū Bakr al- Ṣiddīq where the latter defines ‘uzla or retreat in the bodily sense as a synonym for monasticism.

Because of this, "wanderers of third-century Syria introduce[d] a motive for practicing Christian asceticism that is different from anything we have found preserved in Egyptian desert tradition." From its very beginning, Syriac Christianity was intrinsically an ascetical faith built on its reactions and adoptions from Marcionism, and Manichaeism among other cultural heresies which promoted the Christian faith as radical dedication and sacrifice; something monastic living the world over was centered on. Thus, the Syriac Christians heard Jesus’ words of "whoever wants to save his life will lose it," as a challenge to seek a drastic way of living which measures up to Jesus’ call for discipleship. So what real difference did Christ as head of the monastic movement in Persia create? It was found in the Syrians’ refusal to flee from a culture in which they felt called to serve and transform.

Orthodox monasticism does not have religious orders as are found in the West, nor do they have Rules in the same sense as the Rule of St. Benedict. Rather, Eastern monastics study and draw inspiration from the writings of the Desert Fathers as well as other Church Fathers; probably the most influential of which are the Greater Asketikon and Lesser Asketikon of St. Basil the Great and the Philokalia, which was compiled by St. Nikodemos of the Holy Mountain and St. Makarios of Corinth. Hesychasm is of primary importance in the ascetical theology of the Orthodox Church. Holy Trinity- Makaryev Monastery, on the Volga River in Nizhny Novgorod Oblast, Russia. Most communities are self-supporting, and the monastic’s daily life is usually divided into three parts: (a) communal worship in the catholicon (the monastery's main church); (b) hard manual labour; and (c) private prayer, spiritual study, and rest when necessary.

Although the Ferrar community remained a part of the Anglican ethos (Bishop Francis Turner composed a memoir of Nicholas Ferrar prior to his death in 1700), not until the mid-nineteenth century with the Oxford Movement and the revival of Anglican religious orders did Little Gidding reach the consciousness of the average Anglican parishioner. Since that time, interest in the community has grown and not been limited to members of the Anglican Communion. According to ascetical theologian Martin Thornton, much of the appeal is due to Nicholas Ferrar and the Little Gidding community's exemplifying the lack of rigidity (representing the best Anglicanism's via media can offer) and "common-sense simplicity", coupled with "pastoral warmth", which are traceable to the origins of Christianity. Between 1841 and 1855, several religious orders for women were begun, among them the Community of St Mary the Virgin at Wantage and the Society of Saint Margaret at East Grinstead.

Gerson, whose old age was spent at Lyon in the abbey of St. Paul, where he instructed poor children, died there in 1429. Saint Francis de Sales died at Lyon on 28 December 1622. The Curé Colombet de St. Amour was celebrated at St. Etienne in the 17th century for the generosity with which he founded the Hôtel-Dieu (the charity hospital) and free schools, and also fed the workmen during the famine of 1693. M. Guigue has catalogued the eleven "hermitages" (eight of them for men and three for women) which were distinctive of the ascetical life of Christian Lyon in the Middle Ages; these were cells in which persons shut themselves up for life after four years of trial. The system of hermitages along the lines described by Grimalaius and Olbredus in the 9th century flourished especially from the 11th to the 13th century, and disappeared completely in the 16th.

Associates are faithful of Opus Dei who make themselves fully available to God and to others in apostolic celibacy, and stably take on at least one (sometimes more) apostolic assignment(s) from the Prelature in giving doctrinal and ascetical formation and/or coordinating activities.Statutes of Opus Dei 2.10 They differ from numeraries in not making themselves "fully" available to staff the official undertakings of the Prelature, instead giving themselves in additional social realities, such as through their profession or to their own families. Because of this difference in availability for the official activities of Opus Dei, unlike numeraries the associates do not live in Opus Dei centers but maintain their own abodes. Some of their family life (emotional and social support) comes from the centers of Opus Dei, some from other associates of Opus Dei, and some from their personal families and friends; the precise ratio of this distribution depends upon the circumstances of the individual associate.

On the strength of this impulse given to the Litany of Loreto, certain ascetical writers began to publish a great number of litanies in honour of the Saviour, the B. Virgin, and the saints, often ill-advised and containing expressions theologically incorrect, so that Pope Clement VIII had promulgated (6 Sept., 1601) a severe decree of the Holy Office, which, while upholding the litanies contained in the liturgical books as well as the Litany of Loreto, prohibited the publication of new litanies, or use of those already published in public worship, without the approbation of the Congregation of Rites. At Rome the Litany of Loreto was introduced into the Basilica di Santa Maria Maggiore by Cardinal Francesco Toledo in 1597; and in 1613, Pope Paul V ordered it to be sung in that church, morning and evening, on Saturdays and on vigils and feasts of the Madonna. As a result of this example the Loreto Litany began to be used, and is still largely used, in all the churches of Rome.

Prayer, above all, in its stricter meaning, is a means of attaining perfection; special devotions approved by the Church and the sacramental means of sanctification have a special reference to the striving after perfection (frequent confession and communion). Ascetics proves the necessity of prayer (2 Corinthians 3:5) and teaches the mode of praying with spiritual profit; it justifies vocal prayers and teaches the art of meditating according to the various methods of St. Peter of Alcantara, of St. Ignatius, and other saints, especially the "tres modi orandi" of St. Ignatius. An important place is assigned to the examination of conscience, because ascetical life wanes or waxes with its neglect or careful performance; without this regular practice, a thorough purification of the soul and progress in spiritual life are out of the question. It centres the searchlight of the interior vision on every single action: all sins, whether committed with full consciousness or only half voluntarily, even the negligences which, though not sinful, lessen the perfection of the act, all are carefully scrutinized (peccata, offensiones, negligentioe; cf.

John McEleney was born in Woburn, Massachusetts, the only son among seven children of Charles H. and Bridget (née Gaffigan) McEleney. He attended local public schools, graduating from Woburn High School in 1914. He studied at Boston College, where he earned a Bachelor of Arts degree in 1918 and later a Master of Arts degree in 1924. In 1918, McEleney entered the Society of Jesus, more commonly known as the Jesuits, at the novitiate in Yonkers, New York. He completed his classical studies at St. Andrew-on-Hudson Seminary in Hyde Park in 1921, and then studied philosophy at Weston College in Massachusetts and at Woodstock College in Maryland. From 1924 to 1927, he was a language professor at the Ateneo de Manila University in the Philippines. He then returned to Weston College, where he completed his theological studies in 1931. On June 18, 1930, McEleney was ordained to the priesthood by Bishop John Peterson at Weston. He then served as assistant master of novices at the Shadowbrook novitiate in Lenox until 1934, when he was sent to study ascetical theology at North Wales in the United Kingdom.