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Nietzsche scholars have remarked on the similarities between his conception of the ideal soul and that of Plato. This article provides a systematic examination of this issue. The first part of the article demonstrates that there is in fact a substantive convergence between their views. However, this result is puzzling given that Nietzsche accuses Plato's moral psychology of being deeply ascetic. Thus, the second part of the article focuses on this charge. Though the textual evidence provided by Plato's dialogues remains ambiguous, the article concludes that it tends to support Nietzsche's case. However, Nietzsche not only recognizes—at least occasionally—that Platonic ascetism is less rabid than Christian ascetism but even concedes that it can prove healthy for certain people. [ABSTRACT FROM AUTHOR]

Sexual intimacy in traditional Judaism is frequently discussed in a nearly contradictory manner. While sexuality is described as a religious ideal it is concurrently portrayed in a highly puritanical version of Jewish law that minimizes such possibilities. This paradox is clarified by an exploration of the Talmud's approach to sexual pleasure in the context of marriage. An analysis of the Talmud's approach to sexual positions, frequency of marital relations, as well as homiletical approaches to sexuality and laws of ritual purity relating to sexuality demonstrates a dialectical approach to sexual intimacy. One pole endorses an ascetic approach, with a very negative view of sexuality. The other pole endorses an 'anti-ascetic' celebrating the importance and significance of sexual intimacy and pleasure in the context of marriage. [ABSTRACT FROM AUTHOR]

After a difficult conquest under the Umayyads, the eastern Maghreb or Ifrîqiya region was turned into the western borderland of the Abbasid Empire in the second half of the 8th century, and its governance was soon delegated to the Aghlabid Emirate (800–909). In this context, the Sahel (or Ifriqîyan coastline) quickly became a major centre of asceticism and pious collective retreat in places dedicated to ribât activities. This practice provided a framework for the life of devout people who kept a watchful eye on the Byzantine enemy while zealously performing their devotions. A genuine frontier society of religious men and devotees, ascetics and traditionalists arose in this burgeoning coastal fringe. Over the last two decades, this topic has given rise to a very rich historiography, notably produced by Tunisian researchers who have profoundly renewed our understanding. Based on these considerable achievements, the present contribution proposes to broaden the analysis in order to show how the rise of this movement of warrior piety, advocating an ideal of jihâd, must be related to a more global phenomenon, considered at the scale of the Abbasid Empire. Remaining in a comparative dimension, this article also proposes several approaches to the specific architecture of ribât sites, especially the place devoted to the community mosque. [ABSTRACT FROM AUTHOR]

In post-World War II United States, a Holy Cross monk named Herman Zaccarelli viewed Vatican II as an opening for the modernising of food in Catholic religious institutions. Brother Herman founded the Food Research Center for Catholic Institutions on the campus of Stonehill College outside Boston, which ran conferences and seminars for monks and nuns who sought to change their approach to cooking and eating. Zaccarelli, a product of mid-twentieth century American cultural ideas and mores, grounded his efforts in religious obligation and located the change he sought within the “spirit of Vatican II”. Many of the new ideas and practices ran counter to long-held habits and rituals regarding food – habits of restraint, asceticism and sacrifice, which set up intergenerational tensions. This story focuses on food to illustrate these larger tensions and transformations in post-WWII American Catholicism.

In post-World War II United States, a Holy Cross monk named Herman Zaccarelli viewed Vatican II as an opening for the modernising of food in Catholic religious institutions. Brother Herman founded the Food Research Center for Catholic Institutions on the campus of Stonehill College outside Boston, which ran conferences and seminars for monks and nuns who sought to change their approach to cooking and eating. Zaccarelli, a product of mid-twentieth century American cultural ideas and mores, grounded his efforts in religious obligation and located the change he sought within the "spirit of Vatican II". Many of the new ideas and practices ran counter to long-held habits and rituals regarding food – habits of restraint, asceticism and sacrifice, which set up intergenerational tensions. This story focuses on food to illustrate these larger tensions and transformations in post-WWII American Catholicism. [ABSTRACT FROM AUTHOR]

Daha çok “Somuncu Baba” adıyla bilinen Şeyh Hâmid-i Velî, 9/15. asrın tanınmış sûfîlerinden olması yanında Anadolu tasavvuf geleneği açısından oldukça önemli bir isimdir. Ebheriyye, Nakşbendiyye, Safeviyye ve Halvetiyye tarikatlarıyla silsile yönünden irtibatı bulunmaktadır. Kendisine bir tarikat atfedilmeyen Somuncu Baba, Bayrâmiyye gibi Anadolu’nun ilk Türk tarikatı sayılan tarikatın kurucusu Hacı Bayrâm-ı Velî’yi yetiştirmiştir. Ayrıca o, esas itibariyle müstakil bir tarikat hüviyetinde olmayıp tarikatlarda bir neşve olarak bulunan melâmet düşüncesinin müstakil bir tarikata dönüşmesini sağlayan silsilenin öncüsü kabul edilebilir. Anadolu tasavvuf geleneği açısından mühim bir yeri olduğu düşünülen Somuncu Baba’nın tasavvufî görüşlerini ortaya koyan kapsamlı bir çalışma yapılmamıştır. Bu nedenle onun tasavvufî görüşlerinin ele alınması önem arz etmektedir. Bu çalışmada ona atfedilen eserler ve şiirler ile onun hayatını ele alan kaynaklardan hareketle tasavvufî düşüncelerini yansıttığı düşünülen kavramların ortaya konması amaçlanmıştır. Bu bağlamda, ona atfedilen Şerhi Hadîs-i Erbaîn, Zikir Risâlesi ve Silâhü’l-Mürîdîn adlı eserleri ve kaynaklarda yer alan bilgiler çerçevesinde onun tasavvufî görüşlerini yansıttığı düşünülen yirmi beş kavram üzerinde durulmuştur. Bu kavramlar tevbe, verâ, zühd, sıdk, tevekkül, sabır, kanaat, fakr, zikir, dua, seyr ü sülûk, şeyh, mürşid, mürid, mücâhede, riyâzet, halvet, aşk ve muhabbet, fenâ, bekâ, tevhid, kalp marifet ve melâmettir. Somuncu Baba’ya atfedilen ve ondan bahseden eserlerdeki tasavvuf kavramlarının ele alınış şeklinin sözlük ve tasavvuf geleneğinde kullanılan manalara uygun olduğu söylenebilir. Ayrıca bu eserlerde tasavvufî meselelere nazarî ve şeklî yönüyle değil öncelikle yaşayarak olmak üzere pratik ve uygulanabilir yönüyle bakıldığı, bu nedenle ona atfedilen eserlerde tasavvuf kavramlarının tasnifi ya da tarifleri yerine daha çok uygulamaya dönük esaslar şeklinde yer aldığı görülür. Ayrıca gerek ona atfedilen eserlerden ve gerekse ondan bahseden kaynaklardan anlaşıldığı üzere onun tasavvufî düşüncesinin temelini Kur’an ve sünnet yani şer’i hükümler ile Rasulullah’ın hayat anlayışı oluşturmaktadır. Bunun yanında o, kendinden önce yaşamış sûfîlerin sözlerine önem vermiştir. Somuncu Baba, sûfîlerin önemle üzerinde durduğu kavramları yaşadığı çağa, temel manalarına uygun bir şekilde taşıyan sûfîlerdendir. Ayrıca onun gerek doğrudan eserlerinde ele aldığı gerekse eserlerinden ve ondan bahseden kaynaklardan ulaşılan tasavvufi kavramları pratik hayatına yansıttığı görülür. Mesela o, dünya ve içindekilerden yüz çevirmiş, zühd hayatını tercih etmiştir. Kendisine isabet eden bir dünyalıktan dolayı nefsini kınamış ve kalbi hüzünlenmiştir. Şöhret, bilinmek ve tanınmak gibi nefsî hasletlerden sıyrılmış, melâmet gibi gizlenme yolunu tercih etmiştir.

After a difficult conquest under the Umayyads, the eastern Maghreb or Ifrîqiya region was turned into the western borderland of the Abbasid Empire in the second half of the 8th century, and its governance was soon delegated to the Aghlabid Emirate (800–909). In this context, the Sahel (or Ifriqîyan coastline) quickly became a major centre of asceticism and pious collective retreat in places dedicated to ribât activities. This practice provided a framework for the life of devout people who kept a watchful eye on the Byzantine enemy while zealously performing their devotions. A genuine frontier society of religious men and devotees, ascetics and traditionalists arose in this burgeoning coastal fringe. Over the last two decades, this topic has given rise to a very rich historiography, notably produced by Tunisian researchers who have profoundly renewed our understanding. Based on these considerable achievements, the present contribution proposes to broaden the analysis in order to show how the rise of this movement of warrior piety, advocating an ideal of jihâd, must be related to a more global phenomenon, considered at the scale of the Abbasid Empire. Remaining in a comparative dimension, this article also proposes several approaches to the specific architecture of ribât sites, especially the place devoted to the community mosque.

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The Kitāb al-Aġānī (The Book of Songs) devotes a long section to the life of Abū l-ʿAtāhiya, with perhaps the following question in mind: how could the most famous representative of ascetic poetry face such insistent accusations of zandaqa ? A discreet apology for the poet, the text of al-Iṣfahānī shows us that the duplicity for which he has been blamed results more from his paradoxical position as a both an ascetic and a courtier than from his otherwise fluctuating religious creeds. This reading is to be found only in the Kitāb al-Aġānī , as the great dictionaries of the following centuries erased the ambiguities and inconsistencies of Abū l-ʿAtāhiya's life, in order to construct the figure that is familiar to us today: that of a man who, after a dissolute youth, converted and devoted himself exclusively to calling his contemporaries to turn their actions towards the hereafter. [ABSTRACT FROM AUTHOR]

This article analyzes the chapter on ethics from Müneccimbaşı Ahmed Dede’s (d.1702) commentary Sharḥ al-Akhlāq al-‘Aḍuḍ, a practical philosophy of ethics, household management, and politics. Müneccimbaşı lived from the mid-17th to the beginning of the 18 th century in the Ottoman period. Firstly, considering the period in which Müneccimbaşı’s commentary was written, it can be seen as a renewal and adjustment of the old tradition in terms of moral/practical philosophy. However, in the context of philosophical ethics, the commentary aimed to renew and update the ancient philosophy not as a separation of methods but within the framework of expanding the area of integrated methods. The second aim expressed the problematic of combining peripatetic philosophy’s virtue theory with the method of purification and abstraction from physical, bodily pleasure and other things through mujāhada [spiritual struggle] and riyāḍa [asceticism] in Sufi thought in order to see and know the essence of the absolute lights, which is the purpose of Ishrāqī wisdom. Accordingly, virtue theory involves having the temperaments and behaviors arising from the powers of desire and anger from the human soul become mediocre and moderate in terms of quantity and quality through wisdom.

Shaykh Hāmid-i Wali, better known by the name “Somuncu Baba” in addition to being one of the well-known sufis of the 9/15th century, is a very important name in terms of Anatolian Sūfī tradition. It has relations with the Abheriyya, Naqshbandiyya, Safawiyya and Khalwatiyya sects in terms of succession. Somuncu Baba, to whom a sect was not attributed, trained Hajji Bayrām-ı Wali, the founder of the sect, which is considered the first Turkish sect of Anatolia, like Bayramiyya. In addition, he can be accepted as the pioneer of the lineage that enables the thought of “malāmāt”, which is not an independent sect, but as a joy (nashwa) in the sects, to turn into an independent sect. No comprehensive study has been conducted to reveal the mystical views of Somuncu Baba, who is thought to have an important place in terms of Anatolian Sūfī tradition. For this reason, it is important to consider his mystical views. This study, it is aimed to reveal the concepts that are thought to reflect his mystical thoughts, based on the works and poems attributed to him and the sources dealing with his life. In this context, twenty-four concepts, which are thought to reflect his Sūfī views, have been emphasized within the framework of his works named Sharh al- hadith al- Arbaīn, Rissāla al-Dhikr and Silāh al-Mürīdīn and the information in the sources. These concepts are tawba (repentance), wara’, zuhd (ascetism), sıdq (truth), tawakkul (trust in God), sabr (patience), faqr (poverty), dhikr (praise), du’ā (prayer), sayr al-suluk (spiritual journey), Shaykh (religous leader), murshid (a spiritual quide), murīd (disciple), mujāhadah (contentment), riyāda (ascetivc), khalwat (seclusion), ‘ıshq and muhabbat (love and affection), bada (annihilation), baqaa (perpetuity), tawhid (oneness), qalb (heart), soul and malāmāt (taking blame). It can be said that the way in which the concepts of Sufism are handled in the works attributed to and mentioning Somuncu Baba is in accordance with the meanings used in the dictionary and Sūfī tradition. In addition, it is seen that in these works, sūfī issues are not considered theoretically and formally, but with a practical and applicable aspect, primarily by living, therefore, in the works attributed to him, the concepts of Sufism take place in the form of more practical principles rather than classification or descriptions. In addition, as it can be understood from the works attributed to him and the sources mentioning him, the basis of his Sūfī thought is the Qur'an and Sunnah, that is, the Shari'a provisions and the Prophet's understanding of life. Besides, he gave importance to the words of the Sūfīs who lived before him. Somuncu Baba is one of the Sūfīs who carried the concepts that the Sūfīs emphasis on, following the basic meanings of the period in which he lived. In addition, it is seen that he reflects the sūfī concepts that he directly deals with in his works and that can be reached from his works and the sources that mentioned him. For example, he turned away from the world and its contents and preferred the life of asceticism. He condemned his soul because of those who had his share of worldly goods he condemned his soul and his heart was saddened because of the worldliness he had. He got rid of selfish traits such as fame, being known and preferred the way of hiding like a malāmāt. [ABSTRACT FROM AUTHOR]

Indian philosophy provides a paradigm for understanding human development. It places human development along the line of karma (affirmation), jñāna (rejection) and bhakti (accommodation). Those three attitudes can be observed both chronologically, as they describe the societal progress, and synchronically, as they describe individual ways of coping with the world. In this paper the attitude towards the body is being used as a template for understanding the attitude towards the world. [ABSTRACT FROM AUTHOR]

Minimalism is a growing consumerist approach based on deliberate detachment from one's material needs and acquisitions. The aim of this paper is to examine a singular case of minimalism which has developed in the sports sector, based on the stylization by detachment of the practice of hiking: ultralight or lightweight backpacking. While the sports market is traditionally characterized by the accumulation and renewal of equipment, this sport subculture aims the radical reduction of equipment weight and is promoted in France by an online community of practice. Lightening one's equipment implies adopting an original material culture of detachment (mostly by innovation through withdrawal) which goes hand in hand with an alternative subjectivation of practitioners based on a form of voluntary simplicity and asceticism. This enculturation has political consequences, contributing to reconfiguring behaviors, norms and consumer values in the light of alternative markets, partly detaching oneself from "consumer society." [ABSTRACT FROM AUTHOR]

Bu çalışmada bir teolojik arkeoloji çerçevesinde Sünni İslam’daki ahlak sorunu ele alınmaktadır. Bu doğrultuda şu varsayımlardan hareket edilmektedir: Kur’an’ın ahlaki siyasal ufku zaman içerisinde kayba uğratılmıştır. Usul’ün teolojik kuruluşu ahlaki kırıl- malara yol açmaktadır. Kader inancı ahlaki açıdan sorunludur. İmanın tanımlanması ve iman amel ilişkisi ile ilgili olarak kimlik tartışmaları ahlaki sorunlar doğurmaktadır. Ke- lam alanında akıl ahlakı terk etmiş ve soyut bir hal almıştır. Salih amel ahlakı yerini zühd ahlakına bırakmıştır. Bu varsayımların ele alınmasından sonra metinde son olarak seküler dünyada dinin ve ahlakın imkanı sorgulanacaktır.

Mysticism, a way of faith based on emotion and intuition; is the unification with God without mediation and soul's attainment of absolute truth. Because life is the source of desires and evils, all earthly affairs must be avoided physically and mentally. Shortly, the person who let down the desire for living and gave up on world can attain salvation. Indian mysticism constitutes an important part of the oldest sources of the mystic thought in the world. The aim of this study is to investigate the existence of the mystic life in Indian thought which attaches importance to an ascetic life. [ABSTRACT FROM AUTHOR]

This article analyses the significant occurrences of the terms σῶμα and σάρξ in Homilies on the Psalms, to outline Origen’ s concept of the human body and to summarise how he deals with related themes preaching on the Psalter. He regularly resorts to the allegory so as to spiritualise the biblical message, thus offering new examples of the hermeneutical values of the metaphor of the spiritual senses. However, he also often hints at the relationship between body, soul, and spirit: this hierarchical anthropological conception is also at the core of Origen’ s fundamental optimism that a virtuous use of the body plays a significant role in everyone’ s salvation. In fact, provided that one succeeds in avoiding the excesses of corporeal needs, it is not required to resort to extreme ascetic practices: a firm but rational control on the desires of the flesh is enough for the believers to focus on the necessary spiritual activities. At the root of this positive consideration there is also the exemplary paradigm of the resurrection of Jesus with his very own flesh: from this perspective, then, Origen can stress that the final deification of man will involve not only the spirit and the soul, but also the body [ABSTRACT FROM AUTHOR]

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The topic of this article is the K. al-Makāsib ("A Note on Earnings"), an early theological text, written by al-Muḥāsibī (d. 243/857). While several studies on the first part exist, the second part has been largely ignored. Its subject is the concept of waraʿ ("scrupulousness"). The article contains a full translation and a commentary of the second part of the K. al-Makāsib, based on the only preserved manuscript. At the beginning of the text, waraʿ is defined as "to abstain from anything which displeases God." This is about more than just the avoidance of what is forbidden and the fulfilment of what is commanded. There exist doubtful things (shubuhāt), for which it is unclear whether they fall under the forbidden or not. Piety demands avoidance of them. While religious law relates to human actions only, al-Muḥāsibī insists on the significance of "acting with the heart". The pious must undertake a soul-searching (muḥāsaba) before taking any action. Many concrete examples of scrupulous behavior are mentioned. One topic is how to earn a living. Some recommend earning it by the work of one's hands, others prefer begging, and yet others prefer to live off rubbish, or even off herbage alone. Asceticism with its different forms of starvation is discussed. A larger topic is the question of cooperation with a potentially immoral government, and, more narrowly, how to proceed when illegal money is received, particularly in the case of inheritance, or what it means "to help" someone else by committing forbidden acts. [ABSTRACT FROM AUTHOR]

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In his significant Arabic translation and interpretation of the Pauline Epistles and the Acts of the Apostles, Bišr b. al-Sirrī used muʿtazila to translate Pharisee throughout his work. This paper elaborates upon the multiple difficulties in revealing the connotations of muʿtazila in Bišr’s work from the middle of the third/tenth century. Furthermore, it offers an explication of his particular use of this term by taking into consideration several aspects, especially the nuance of ascetic piety. Dans sa traduction arabe et son interprétation des Épîtres de Paul et des Actes des Apôtres, Bišr b. al-Sirrī a utilisé le terme muʿtazila pour traduire « pharisien » tout au long de son ouvrage. Cet article développe les multiples difficultés à révéler les connotations de muʿtazila dans l’ouvrage de Bišr à partir du milieu du troisième/dixième siècle. En outre, il présente une explication de son utilisation particulière de ce terme en prenant en considération plusieurs aspects, en particulier la nuance de la piété ascétique. This article is in German. [ABSTRACT FROM AUTHOR]

The existential and religious attitude of classical Brahmanism has always been utterly anti-naturalistic; those philosophers looked down at all human conditions and accomplishments. Consequently, they put forward renunciation, ascesis, the reabsorption within the ultimate reality which emanated the corrupted multiplicity, as the sole religious ideals. Brahmanical ethics sees renunciation as the highest human goal; this option prevails over any other possible life attitude. The present article deals with two main classical writings on this topic: Maitreya-Upani{ad and Jābāla-Upani{ad, both of them being included, by the Brahmanical tradition, among the „Sa8nyāsa-Upani{ads” (Upani{ads of renunciation). Maitreya-Upani{ad is a rare and, probably, the shortest version of the classical Maitr3-Upani{ad. It takes a sheer anti-naturalistic stance along with expressing the longing for transcendence. King B[hadratha, in spite of his royal condition, feels disgusted by whatever means human life and natural conditions and, consequently, decides to give up on everything and to engage on an ascetic path culminating in the ontological regression towards the source of all manifestation. The phases of the regression are depicted in quite an usual way, which mixes Sā8khya elements with some concepts whose presence in a Brahmanical writing seems rather weird. Jābāla-Upani{ad is quite a heterogenous text, containing some proto- Tantric elements (mentions of pilgrimage places, interiorization of pilgrimage and of religious tokens, salvific formulae) and, in its second half, stipulations regarding the act of renunciation and the condition of the one who renounces. The text lays stress on the relation between renounciation and moral, social or religious regulations. Renunciation cancels all worldly obligations, all moral imperatives, leaving the one who embraces it in a state of total freedom. The hermit becomes like a „madman”, defying all worldly reasons and all worldly obligations, and freely roaming in a Universe that ceases to bind him in any way. [ABSTRACT FROM AUTHOR]

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Analyzing the hermeneutical grounds of the fantastic Romanian fairytale, like the present one, reveals at a close look and with a suitable method not only the function, but also the traditional Romanian imaginary value, generator and consumer fairytale fantastic. It is a difficult and lengthy process, but it is also very important in detecting and updating intentionality of consciousness that spreads it. Ascetics of Romanian fantastic tale are initiated characters who know not only the realities of life in this world, but also the secrets of the World and, most importantly!, are willing to start a heroic tale in these mysteries, its ultimate desire fully success. In this study, I attempted to discover and highlight a few aspects. First, I wanted to see the reason why these characters replace everyday social reality and chose to live together in a surreal from another world/dimension. Secondly, which are the imaginative features allocated by the anonymous creator of such characters. Not least, I wanted to see to what extent such presences of the imaginary traditional ascetic will moral reorder/revalued the path of the heroic main character. And the hermeneutical analysis and updating it applied this reason, merely to emphasize, once again, the dynamics of symbolic traditional thinking, where everything thought, represented and valued way... [ABSTRACT FROM AUTHOR]

Basralı Râbiatü’l- Adeviyye Doğuda bir Müslüman zâhide/sûfi olarak, Avilalı Teresa ise Batıda bir Hıristiyan mistik olarak yaşadı. Her ikisinin de ruhani yaşantıyı önceleyen mistik kültüre kazandırdıkları bazı görüşler vardır. Bunların başında sevgi/ilahi aşkı önemseme, asketik bir yaşamı tavsiye, dünyaya karşı kayıtsız kalma bulunmaktadır. Hiç şüphesiz her ikisinin kendi dinleri doğ- rultusunda oluşturdukları düşünce sistemlerinde birbiriyle örtüşen ve birbirinden ayrışan görüşleri vardır. Ancak gaye itibariyle her ikisi de Tanrıyla beraber olmanın ve bu yolda gayret göstermenin gereğine inanmaktadır. Gerek Râbia gerekse Teresa kendi dindaşlarınca model şahsiyet olarak algılanmış ve savundukları mistik anlayış asırlardır taraftar bulmuştur. Her ikisi de bekâr yaşamayı tercih etmiş, yaşadıkları asır itibariyle toplum nazarında hep veli(ye)/azize olarak anılmışlardır. Râbia daha çok bu disiplinin ameli kısmına önem verirken, Teresa mistisizme getirdiği nazari görüşleriyle de dikkat çekmektedir.

A su llegada a Roma en el año 382, Jerónimo se convirtió en el guía espiritual de un grupo de mujeres aristocráticas que, influidas por el emergente espíritu del monacato oriental, llevaban una vida ascética en el interior de sus mansiones. Siguiendo la estela de la tradición intelectual que había caracterizado al otium aristocrático, aunque en este caso reorientado hacia el universo cultural cristiano, el estudio y la exégesis de las Sagradas Escrituras a través de la lectio divina se convirtió en el rasgo distintivo del propositum sanctitatis.On his arrival at Rome (382), Jerome did become the spiritual leader of an aristocratic women’s group that, influenced by the emergent spirit from the eastern monastic life, did lead an ascetic life inside their palaces. Following the trail of the intellectual tradition that had characterized the aristocratic otium, although reorientated in this case to the Christian cultural universe, the study and exegesis of the Holy Scriptures throughout the lectio divina did become into the distintive feature of the propositum sanctitatis.

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Through the study of the corporal dimension of social life, it is possible to penetrate into certain ways of organization and structuration of subjectivity in the different historical stages and the different cultural contexts in which man inhabitates. In general terms, we can differentiate two subperiods of modernity: simple or early modernity, and second or late modernity. The thesis that guides our paper, and which is based on a number of social theories such as Marxism, psychoanalysis and poststructuralism, is that the ways in which the body is constructed in these two subperiods of modernity are clearly different, and thus their specificities need to be strongly delineated in order to achieve a deeper understanding of that dimension of social life. [ABSTRACT FROM AUTHOR]

Our objective is the study about ascetic identity present in two forms of "monasticism in motion": the pilgrimage and hermitism. This concept includes medieval monastic traditions that give priority to ascetic loneliness associated with territorial movement periods. We believe that the two modalities - although traditionally based on different terms - correspond to a same monastic practice, if seen from a broader perspective. This hypothesis is confirmed when observed together with documentation and discussion about the origins and forms of expansion of primitive monasticism. [ABSTRACT FROM AUTHOR]

The Apocryphal Acts of the Apostles recounts the tradition of the apostles and their public deeds. They are presented in conflict with the world around them, and they demonstrated the power of the Only One God through miracles, asceticism and martyrdom, and Christianity they represent contrasts with the beliefs and power of the Greek-Roman world. This antisocial instance is reinforced by the chastity message preached by the apostles which leads to the breakup of the marriage bond, and in the conflicts between the apostles and the civil and religious authorities. They also have apologetic, missionary, and edification concerns, but they reject the traditional cultural and social ideals in favor of new ones. The Apocryphal Acts also reflect the network of social and political patronage of the then-current Roman Empire; and redefine it from a Christian viewpoint. They present Christ as the true patron, the one above human patrons, including the emperor. The attempt to reformulate the established assumptions is a defining characteristic of the Christian identity represented in this kind of literature. [ABSTRACT FROM AUTHOR]

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