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2 results

  • 27 - Asceticism and monasticism, I: Eastern

  • from Part IV - Christian Beliefs and Practices
  • Edited by Augustine Casiday, University of Wales, Lampeter, Frederick W. Norris
  • Book:
    The Cambridge History of Christianity
    Published online:
    28 March 2008
    Print publication:
    30 August 2007, pp 637-668

  • Summary

    Asceticism had deep roots in ancient society, both in the various religious traditions of the Eastern Mediterranean and in the Greek philosophical tradition. However, the emergence of monasticism constitutes a strikingly rapid and radical change of social, political and religious culture. This chapter discusses asceticism and monasticism in the East during the fourth and fifth centuries. It presents a discussion of some general characteristic features that precedes a typological description of the main varieties and a sketch of the tradition's emergence in the five major areas: Egypt, Palestine, Syria, Asia Minor and Constantinople. In various ways the ascetic groups in the cities, as well as the ascetic households, were transformed into monasteries. In monastic communities, the spiritual direction of the disciple by his master or the answers of the solitary monks to those seeking advice were gathered and transmitted in growing collections of spiritual wisdom.

  • 17 - Cyrenaica

  • from PART IV - ROME, ITALY AND THE PROVINCES
  • Edited by Alan K. Bowman, University of Oxford, Peter Garnsey, University of Cambridge, Dominic Rathbone, King's College London
  • Book:
    The Cambridge Ancient History
    Published online:
    28 March 2008
    Print publication:
    12 October 2000, pp 547-558

  • Summary

    The account of geographical and social conditions in Cyrenaica, its Augustan organization and Julio-Claudian development given in CAH X2 619-40 is taken for granted. As early as the second century BC so it is currently proposed, a series of sculptured reliefs found a little outside the walls of Cyrene presented Libyan religious ideas in a form strongly hellenized, but in many features patently non-Greek; and examples of the series were being produced also in the Roman period. By the time of Marcus Aurelius, Cyrene too seems restored to vigour. The new Roman influences were balanced by a new strengthening of the Greek tradition. Cyrenaica, in fact, by the end of the second century was showing a vitality which can fairly be reckoned as consonant with her natural resources, and a culture which is a striking combination of Greek, Roman and Libyan elements.