Students of church history and the monastic ascetic life will find this volume of much interest. Contained are three important documents of the early Christian Church: "The Sayings of the Fathers," "The Conferences of Cassian," and "The Rule of Saint Benedict." Long recognized for the quality of its translations, introductions, explanatory notes, and indexes, the Library of Christian Classics provides scholars and students with modern English translations of some of the most significant Christian theological texts in history. Through these works--each written prior to the end of the sixteenth century--contemporary readers are able to engage the ideas that have shaped Christian theology and the church through the centuries.

Students of church history and the monastic ascetic life will find this volume of much interest. Contained are three important documents of the early Christian Church: The Sayings of the Fathers, The Conferences of Cassian, and The Rule of Saint Benedict.Long recognized for the quality of its translations, introductions, explanatory notes, and...

Why do we read? Based on a series of lectures delivered at the Historical Society of Israel in 2005, Brian Stock presents a model for relating ascetic and aesthetic principles in Western reading practices. He begins by establishing the primacy of the ethical objective in the ascetic approach to literature in Western classical thought from Plato to Augustine. This is understood in contrast to the aesthetic appreciation of literature that finds pleasure in the reading of the text in and of itself. Examples of this long-standing tension as displayed in a literary topos, first outlined in these lectures, which describes “scenes of reading,” are found in the works of Peter Abelard, Dante, and Virginia Woolf, among others. But, as this original and often surprising work shows, the distinction between the ascetic and aesthetic impulse in reading, while necessary, is often misleading. As he writes, “All Western reading, it would appear, has an ethical component, and the value placed on this component does not change much over time.” Tracing the ascetic component of reading from Late Antiquity through the Renaissance and beyond, to Coleridge and Schopenhauer, Stock reveals the ascetic or ethical as a constant with the aesthetic serving as opposition, parallel force, and handmaiden, underscoring the historical consistency of the reading experience through the ages and across various media.

From meditation and fasting to celibacy and anchoritism, the ascetic impulse has been an enduring and complex phenomenon throughout history. Offering a sweeping view of this elusive and controversial aspect of religious life and culture, Asceticism looks at the ascetic impulse from a unique vantage point. Cross-cultural, cross-religious, and multidisciplinary in nature, these essays provide a broad historical and comparative perspective on asceticism--a subject rarely studied outside the context of individual religious traditions. The work represents the input of more than forty preeminent scholars in a wide range of fields and disciplines, and analyzes asceticism from antiquity to the present in European, Near Eastern, African, Asian, and North American settings. Asceticism is organized around four major themes that cut across religious traditions: origins and meanings of asceticism, which explores the motivations and impulses behind ascetic behaviors; hermeneutics of asceticism, which looks at texts and rhetorics and their presuppositions; aesthetics of asceticism, which documents responses evoked by ascetic impulses and practices, as well as the arts of ascetic practices themselves; and politics of asceticism, which analyzes the power dynamics of asceticism, especially as regards gender, cultural, and ethnic differences. Critical responses to the major papers ensure the focus upon the themes and unify the discussion. Two general addresses on broad philosophical and historical-interpretive issues suggest the importance of the subject of asceticism for wide-ranging but serious cultural-critical discussions. An Appendix, Ascetica Miscellanea, includes six short papers on provocative topics not related to the four major themes, and a panel discussion on the practices and meanings of asceticism in contemporary religious life and culture. A selected bibliography and an index are also included. The only comprehensive reference work on asceticism with a multicultural, multireligious, and multidisciplinary perspective, Asceticism offers a model not only for an understanding of a most important dimension of religious life, but also for future interdisciplinary study in general.

Scholars of religion have always been fascinated by asceticism. Some have even regarded this radical way of life-- the withdrawal from the world, combined with practices that seriously affect basic bodily needs, up to extreme forms of self-mortification --as the ultimate form of a true religious quest. This view is rooted in hagiographic descriptions of prominent ascetics and in other literary accounts that praise the ascetic life-style. Scholars have often overlooked, however, that in the history of religions ascetic beliefs and practices have also been strongly criticized, by followers of the same religious tradition as well as by outsiders. The respective sources provide sufficient evidence of such critical strands but surprisingly as yet no attempt has been made to analyze this criticism of asceticism systematically. This book is a first attempt of filling this gap. Ten studies present cases from both Asian and European traditions: classical and medieval Hinduism, early and contemporary Buddhism in South and East Asia, European antiquity, early and medieval Christianity, and 19th/20th century Aryan religion. Focusing on the critics of asceticism, their motives, their arguments, and the targets of their critique, these studies provide a broad range of issues for comparison. They suggest that the critique of asceticism is based on a worldview differing from and competing with the ascetic worldview, often in one and the same historical context. The book demonstrates that examining the critics of asceticism helps understand better the complexity of religious traditions and their cultural contexts. The comparative analysis, moreover, shows that the criticism of asceticism reflects a religious worldview as significant and widespread in the history of religions as asceticism itself is.

Explores the Weberian theme of religious asceticism in the context of medieval religion, concentrating on the Cathars and Waldensians in southern France. Analyzes how the ideology and social organization of religious groups shaped rational ascetic conduct of their members and how the different forms of asceticism affected cultural and economic life, combining a sociological approach to the analysis of medieval history with an original analysis of primary sources. For scholars of comparative historical and theoretical sociology, medieval history, and religious studies. Paper edition (unseen), $19.95. Annotation copyrighted by Book News, Inc., Portland, OR

Rousseau presents a survey of asceticism in the western church until about 400, including a selective study of Jerome, and then, moving into the fifth century.

When barbarians invaded the Roman Empire in the years around 400 AD, Christian monks hid their cloisters. Conrad Leyser shows that monks in the early medieval West were, in fact, pioneers in the creation of a new language of moral authority.

Gott examines Eliot’s The Waste Land (1922) in conjunction with Gustave Flaubert’s La Tentation de Saint Antoine (1874). He provides a highly original reading of both texts and argues that a stylistic affinity exists between the two works.

T. S. Eliot’s Ascetic Idealcharts an intellectual history of T. S. Eliot’s interaction with asceticism. Eliot’s early encounters with the ascetic ideal began a lifetime of interplay and reflection upon self-denial, purgation, and self-surrender.