scholarly journals Antiochia Syryjska jako ośrodek ascezy i monastycyzmu w drugiej połowie IV w.

Vox Patrum ◽  
2018 ◽  
Vol 70 ◽  
pp. 45-69
Author(s):  
Piotr Szczur
Keyword(s):  
Fourth Century ◽  
Spiritual Life ◽  
Male And Female ◽  
Clear Cut ◽  
The Third ◽  
John Chrysostom ◽  
The World ◽  
Monastic Life ◽  
High Esteem ◽  
The City

The article presents a particular phase in the evolution of Christian asceticism, as exemplified by the monastic-ascetic milieu of Syrian Antioch. The writings of John Chrysostom, Theodoret of Cyprus and Libanius, which all refer to ascetic and monastic life in Antioch and its environs in the second half of the fourth century, are examined. These analyses allow us to identify three types among Antiochian ascetics. First group described included lay inhabitants of Antioch, both male and female, who endeavored to conduct a deeper spiritual life; this group included also persons practicing syneisaktism – a specific mode of ascetic life in which female virgins consecrated to God lived together with men (especially clergy) practicing ascesis. The second group consisted of rustic ascetics, to wit both lay and clergy inhabitants of villages around Antioch who conduced an ascetic lifestyle. The third group were those ascetics who observed monastic (or semi-monastic) life in the Antiochian mountains, especially on Mount Silpios. Monks were held in considerably high esteem, enjoying great respect among the inhabitants of Antioch. This resulted in their occasionally ignoring the rules of detachment from the world and of solitary life, as they entertained visitors or guests and – for serious reasons (e.g. during the trial of inhabitants of Antioch following the tax rebellion in 387) – visited the city. Our analysis thus depicts Antioch and its vicinity as a center of ascetic and monastic life. The clear-cut conclusion that emerges is that pre-monastic and monastic forms of ascetic life both existed in Antioch in the second half of the fourth century.

Between the Cloister and the World: The Franciscan Third Order of Colonial Querétaro

1992 ◽  
Vol 49 (2) ◽  
pp. 157-177 ◽  
Author(s):  
Brian C. Belanger
Keyword(s):  
Eighteenth Century ◽  
Santa Cruz ◽  
Third Order ◽  
Male And Female ◽  
The Third ◽  
San Pedro ◽  
The World ◽  
San Sebastian ◽  
Mission Church ◽  
The City

“The womb of the Province” is how one eighteenth-century resident described Querétaro, for within that city the Franciscans of the Province of San Pedro y San Pablo de Michoacán supported not only the friary of Santiago el Grande with its Spanish and Indian parishes, but also the pioneering College of Santa Cruz, the convents of Santa Clara and Santa Rosa de Viterbo for women, the seminary of the Province, the mission church of San Sebastián, and the friary and shrine of Nuestra Señora de Pueblito. The city additionally served as the seat of the Provincial chapter. Friars and nuns at these various foundations directed over twenty associations of laity organized into confraternities, or cofradíos. Poised delicately between those who were professed Franciscans (male and female, of the First and Second Orders, respectively), and the lay confraternities affiliated with the monasteries, was the Third Order, an institute which has defied classification.

Christian Initiation

2018 ◽  
pp. 522-537
Author(s):  
Paul F. Bradshaw
Keyword(s):  
North Africa ◽  
Rites Of Passage ◽  
Fourth Century ◽  
Stage Structure ◽  
Third Century ◽  
Limited Evidence ◽  
Christian Initiation ◽  
The Third ◽  
The City

The limited evidence for Christian initiation practices in Syria and North Africa in the third century suggests ritual patterns that differed from each other in some ways but followed the three-stage structure of rites of passage outlined by Arnold van Gennep, even if the first and third of the stages were relatively undeveloped at that time. The fourth century saw the elaboration of these together with the temporal contraction of the middle or liminal phase in the rites of Syria and Milan, as well as in the variant practice of the city of Jerusalem.

scholarly journals Length-weight relationships and condition factor of the eaglebeak pacu Ossubtus xinguense Jégu, 1992 (Characiformes, Serrasalmidae), an endangered species from Rio Xingu rapids, northern Brazil

2015 ◽  
Vol 75 (3 suppl 1) ◽  
pp. 102-105 ◽  
Author(s):  
MC. Andrade ◽  
AJS. Jesus ◽  
T. Giarrizzo
Keyword(s):  
Endangered Species ◽  
Body Length ◽  
Condition Factor ◽  
Biological Characteristics ◽  
The Third ◽  
The World ◽  
Northern Brazil ◽  
Rheophilic Fish ◽  
The City ◽  
Belo Monte

Abstract This study reports on the length-weight relationships and condition factor for the endangered rheophilic fish Ossubtus xinguense Jégu from Rio Xingu rapids. This species is threatened by construction of the third largest hydroelectric in the world, the Belo Monte dam close to the city of Altamira, northern Brazil. Specimens were collected in the dry season between July 2012 and September 2012. Male specimens have body length larger than females, atypical in serrasalmid fishes, and different length-weight relationships were found between adult and juvenile specimens. This study presents the first biological characteristics for O. xinguense.

scholarly journals Mogontiacum: czynniki rozwoju

2021 ◽  
Vol 31 (1) ◽  
Author(s):  
Leszek Mrozewicz
Keyword(s):  
Economic Development ◽  
Fourth Century ◽  
First Century ◽  
Third Century ◽  
Military Base ◽  
The Third ◽  
Political Status ◽  
History Of ◽  
The City ◽  
Real City

The history of Mogontiacum spans the period from 17/16 BCE to the end of the fourth century CE. It was a strong military base (with two legions stationed there in the first century) and a major settlement centre, though without municipal rights. However, the demographic and economic development, as well as the superior administrative and political status enabled Mogontiacum to transform – in socio-economic and urbanistic terms – into a real city. This process was crowned in the latter half of the third century with the construction of the city walls.

The World Council of Churches and Its Vancouver Theme: “Jesus Christ the Life of the World” in Historical Perspective

1983 ◽  
Vol 76 (1) ◽  
pp. 1-52
Author(s):  
George Huntston Williams
Keyword(s):  
Historical Perspective ◽  
Fourth Century ◽  
Sufficient Reason ◽  
Third Century ◽  
World Council Of Churches ◽  
Technical Language ◽  
The Third ◽  
The World ◽  
The New Testament ◽  
World Council

In reference to triadological and christological inaccuracies of a nevertheless very important regional synod of Antioch of 268 that definitively condemned and dispossessed Antioch's bishop, Paul of Samosata, St. Athanasius wrote: “Yes, surely every council has a sufficient reason for its own language” (De synodis 45). The Father of triadological orthodoxy indeed changed some of his own technical language in the course of many synods during the fourth century. The creed called liturgically that of Nicaea (325)—which, since the scholarship of the Lutheran Pietist Johann Benedickt Carpzov, Sr., has been called the Niceno-Contstantinopolitan Creed—was ascribed to Constantinople in 381, as a clarification of that at Nicaea, by two readers purportedly reciting the acts of these two councils at the Council of Chalcedon in 451. What is remarkable about Athanasius—referring in the middle third of the fourth century to a synod in the last third of the third century—and about the Fathers of 451—referring back to two earlier ecumenical councils—is that they purported to be expounding an unchanging truth revealed in the Septuagint and the New Testament, once for all delivered (Jude 3), that had simply been made clearer by generations of liturgical practice and theological scrutiny, privately and in synod.

scholarly journals Wiku Catur Asrama Menurut Lontar Wasista Tattwa

2020 ◽  
Vol 11 (1) ◽  
pp. 1
Author(s):  
Ngakan Ketut Juni
Keyword(s):  
Spiritual Life ◽  
Self Awareness ◽  
Social Community ◽  
Household Tasks ◽  
The Third ◽  
The Family ◽  
The World

<em>Wiku according to Lontar Wasista Tattwa is a well-behaved saint, a descendant of a saint, able to recite and master the third Vedic mantra, his </em><br /> <em>behavior is perfect, always meditating on God. One type of wiku described in the Wasista Tattwa ejection is the boarding chess board, namely: brahmacari wiku, grhasta wiku, wanaprasta, and bhiksuka. Brahmacari wiku duty is not to be angry with the community, there is nothing that be desired, there is no binding work in the world, no house or residence. The obligation of Wiku Grehastha is to be married and have children, make the family happy, always diligently study the three Vedas, be friendly to guests, always obey God, and be diligent in practicing yoga. Obligation of wiku wanaprasta is to direct oneself to God and attain self-awareness, no longer commit myself to household tasks and social community. The duty of the bhiksuka wiku is to focus on the spiritual life or free oneself from his avidya (spiritual darkness).</em>

scholarly journals Titus Groan's journey: From Gormenghast to the City

2020 ◽  
Vol 50 (3) ◽  
pp. 175-192
Author(s):  
Mladen Jakovljević
Keyword(s):  
Science Fiction ◽  
The Third ◽  
The World ◽  
The City

The protagonist's passage from the world of Gormenghast in Mervyn Peake's Titus Groan and Gormenghast, the first two volumes of the story, to the futuristic world of the City in the third volume, Titus Alone, is often seen as a break between the two worlds. This unexpected passage from one world to another also brings an unexpected switch to science fiction. Both these changes, the passage to another, radically different world and a shift to science fiction, are not so abrupt or radical as they may seem on the surface. Placing the Gothic and science fiction features into the spotlight, while not denying the existence and importance of others, can show how the reality in the trilogy is shaped, how its two worlds are connected into a whole, and how they give one another shape in the overall picture of Gormenghast. Together, they can add to the illumination of the anomaly of Mervyn Peake's story of Gormenghast.

Inspirational Fictions: Autobiography and Generic Reflexivity in Ovid's Proems

2000 ◽  
Vol 47 (1) ◽  
pp. 67-79 ◽  
Author(s):  
Ingo Gildenhard ◽  
Andrew Zissos
Keyword(s):  
The Self ◽  
Practical Application ◽  
Way Of Life ◽  
Male And Female ◽  
The World ◽  
Ars Amatoria ◽  
Female Audience ◽  
The City ◽  
Recent Critic ◽  
Literary Circles

When the first edition of theMetamorphosesappeared in the bookshops of Rome, Ovid had already made a name for himself in the literary circles of the city. His literary début, theAmoves, immediately established his reputation as a poetic Lothario, as it lured his tickled readers into a typically Ovidian world of free-wheeling elegiac love, light-hearted hedonism, and (more or less) adept adultery. Connoisseurs of elegiac poetry could then enjoy hisHeroides, vicariously sharing stirring emotional turmoil with various heroines of history and mythology, who were here given a literary forum for voicing bitter feelings of loss and deprivation and expressing their strong hostility towards the epic way of life. Of more practical application for the Roman lady of the world were his verses on toiletry, theMedicamina Faciei, and once Ovid had discovered his talent for didactic expositionà la mode Ovidienne, he blithely continued in that vein. In perusing the urbane and sophisticated lessons on love which the self-proclaimederotodidaskalospresented in hisArs Amatoria, his (male and female) audience could hone their own amatory skills, while at the same time experiencing true Barthianjouissancein the act of reading a work, which is, as a recent critic put it, ‘a poem about poetry, and sex, and poetry as sex’. And after these extensive sessions in poetic philandering, his readers, having become hopeless and desperate eros-addicts, surely welcomed the thoughtful antidote Ovid offered in the form of the therapeuticRemedia Amoris, a poem written with the expressed purpose of freeing the wretched lover from the baneful shackles of Cupid.

Goa during the First Century of Portuguese Rule

Itinerario ◽  
1984 ◽  
Vol 8 (1) ◽  
pp. 36-57
Author(s):  
M. N. Pearson
Keyword(s):  
Sixteenth Century ◽  
First Century ◽  
Men And Women ◽  
The Third ◽  
The World ◽  
The City

“Goa has never been other than fundamentally Indian …” J.M. Richards, 1982.“The posteritie of the Portingales, both men and women being in the third degree, doe seeme to be naturall Indians, both in colour and fashion.” J.H. van Linschoten, c. 1590.“Rich on trade and loot, Goa in the halcyon days of the sixteenth century was a handsome city of great houses and fine churches… In the eyes of stern moralists the city was another Babylon, but to men of the world it was a paradise where, with beautiful Eurasian girls readily available, life was a ceaseless round of amorous assignments and sexual delights”. G.V. Scammell, 1981.

A New Edition of the Marble Plan of Ancient Rome

1961 ◽  
Vol 51 (1-2) ◽  
pp. 143-152 ◽  
Author(s):  
Herbert Bloch
Keyword(s):  
Third Century ◽  
Ancient Rome ◽  
The Third ◽  
The World ◽  
The City

Few monuments of Ancient Rome can command more interest and fascination than the Marble Plan of the city of Rome. Early in the third century this colossal map was put up in panels on the wall of a building in the Forum Pacis at the behest of the Emperor Septimius Severus or his Praefectus Urbi. It is a unique document not only because no other plan of a major Roman city survives, but also because the city which it depicts is Rome, at the height of her development as the capital of the world. Although only a fraction of the Plan has come down to us, these fragments are invaluable for our knowledge of individual buildings as well as of the city as a whole; hence its appeal to students of architecture and urbanistics, of archaeology and history.

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