Graduate studies at Western
Clarendon Press (1996)
|Abstract||Situated in a period that witnessed the genesis of institutions that have lasted to this day, this path-breaking study looks at how ancient Christian women, particularly in Asia Minor and Egypt, initiated ascetic ways of living, and how these practices were then institutionalized. Susanna Elm demonstrates that--in direct contrast to later conceptions--asceticism began primarly as an urban movement, in which women were significant protagonists. In the process, they completely transformed and expanded their roles as wife, mother, or widow: as Christian ascetics, they became `virgin wives', `virgin mothers', and `virgin widows' - with all the legal and economic implications of such a dramatic shift. As importantly, though, Christian men and women ascetics lived together. As `virgins of God' they created new families `in Christ'. No longer determined by their human bonds or human sexuality, they were `neither male nor female'. Finally, the book demonstrates how ascetic bishops - today known as saints - eventually `reformed' these early models of communal, ascetic life by dividing the `virgins of God' into monks and nuns and thus laid the foundation for the monasticism we know today.|
|Keywords||No keywords specified (fix it)|
No categories specified
(categorize this paper)
|Buy the book||$25.00 used (67% off) $57.55 new (23% off) $57.55 direct from Amazon (23% off) Amazon page|
|Through your library||Configure|
Similar books and articles
A. Lee (1999). Review. 'Virgins of God'. The Making of Asceticism in Late Antiquity. S Elm. The Classical Review 49 (2):451-453.
Susanna Elm (1993). Athanasius of Alexandria's Letter to the Virgins. Augustinianum 33 (1/2):171-183.
Mary Harlow (1994). Women in Late Antiquity Gillian Clark: Women in Late Antiquity: Pagan and Christian Lifestyles. Pp. 155; 5 Plates. Oxford: Clarendon Press, 1993. Cased, £22.50. [REVIEW] The Classical Review 44 (02):369-370.
Andrew J. Dell’Olio (1998). Why Not God the Mother? Faith and Philosophy 15 (2):193-209.
Markus Ekkehard Locker (2010). And Who Shaves God? Nature and Role of Paradoxes in 'Science and Religion' Communications: 'A Case of Foolish Virgins'. Empedocles 1 (2):187-201.
Geoffrey Galt Harpham (1987). The Ascetic Imperative in Culture and Criticism. University of Chicago Press.
Stephen R. Munzer (1999). Beggars of God: The Christian Ideal of Mendicancy. Journal of Religious Ethics 27 (2):305 - 330.
Volker Stuemke (2007). The Virgins Birth as Mystery of Faith - Ethical Notes. Neue Zeitschrift Fur Systematische Theologie Und Religionsphilosophie 49 (4):423-444.
Kaye V. Cook, Daniel C. Larson & Monique D. Boivin (2003). Moral Voices of Women and Men in the Christian Liberal Arts College: Links Between Views of Self and Views of God. Journal of Moral Education 32 (1):77-89.
Christopher Hamilton (1998). Kierkegaard on Truth as Subjectivity: Christianity, Ethics and Asceticism. Religious Studies 34 (1):61-79.
Tom Grimwood (2004). The Body as a Lived Metaphor: Interpreting St Catherine of Siena as an Ethical Agent. Feminist Theology 13 (1):62-76.
George F. Isham (1996). Is God Exclusively a Father? Faith and Philosophy 13 (2):266-271.
Samuel M. Powell (2008). The World's Participation in God's Trinitarian Life. Process Studies 37 (1):145-165.
Sorry, there are not enough data points to plot this chart.
Added to index2012-01-31
Recent downloads (6 months)0
How can I increase my downloads?