NOTES
1 See above.
2 See above.
3 Paul Rabbow, Seelenfiihrung. Metliodik der E.\·erzitien in der Antike, Munich 1 954, p. 23.
4 Ibid, p. 1 7.
S Ibid, p. 1 8.
6 Ibid.
7 See above.
8 Rabbow, Seelenfohrung p. 30 1 , n. 5; p. 306, nn. 14, 1 7.
9 K. Heussi, Der Ursprung des Monchtums, Tiibingen 1 936, p. 1 3 .
IO See above.
I I For example, G. Kretschmar, "Der Ursprung der friichristlichcn Askese,"
Zeitschrifi fiir Theologie U'1d Kirche 6 1 ( 1 964), pp. 27-67; P. Nagel /Jie Motivir
,
rung der Askese in der a/w1 Kird1e u'1d tier Urspnmg tlt.f Mli1ulm111., (= Tcxte und Untcrsuchungcn :r.ur Geschichtc: dc:r 11ltchriKt.lichcn l .itc:r111ur <J5), Hc:rlin l <JM; H. Lohse, AsA•ru 11111/ Mii11d1111111 i11 tlrr .-l11til•r 11111/ 111 1/er 11/tt'll l\'ird1I',
Ancient Spiritual Exercises
141
Munich/Vienna 1969; K.S. Frank, ed., Askese und Miinchtum in der a/ten Kirche (= Wege der Forschung 409), Darmstadt 1975; R. Hauser apd G. Lanczkowski,
"Askese," in Historisches Wiirterbuch der Philosophie, vol. I, cols 538-41, 1971
(with good bibliography); }. de Guibert, "Ascese," in Dictio1maire de Spiritualite, vol. I, cols 936-1010.
1 2 Justin, Dialogue with Trypho, 8, I; Tatian, Address to the Greeks, 31, 35, 55; Melito in Eusebius, Ecclesiastical History, 4, 26, 7.
13 Justin, Second Apology, 2, 13, 3; Lactantius, Divine Institutes, 1, 1, 7: "if someone had arisen who could collect the truth scattered and dispersed among the individual philosophers and sects and reduce it to one body, that one . . . would not disagree with us"; 7, 8, 3: "We . . . are able to pick out the truth by surer signs; we who gather it, not from fluctuating suspicion, but who know it from divine tradition."
14 Justin, Apology, I, 46, 1-4.
1 5 Clement of Alexandria, Stromata, I, 1 3, 57, 1-58, 5; I, 5, 28, 1-32, 4.
16 Ibid, I, 1 1 , 52, 3.
17 Most of the relevant texts have been assembled in A.N. Malingrey, "Phi/osophia. "
Etude d'un groupe de mots dans la litterature grecque, d.es Presocratiques au /Ve siecle ap. J.-C., Paris 196 1 .
1 8 Philo Judaeus, The legation t o Caius, 1 56; 345; Life of Moses, 2, 2 1 6; On the Contemplative life, 26.
19 Flavius Josephus, Antiquiti.es of the Jews, 18, 1 1 ; 23.
20 Gregory Nazianzen, Apologetica, 1 03, PG 35, 504A.
21 John Chrysostom, Against the Opponents of the Monastic life, 3, 13, PG 47, col.
372.
22 See below.
23 Theodoret of Cyrrhus, History of the Monks of Syria, 2, 3, I ; 4, I , 9; 4, 2, 1 9; 4, 1 0, 1 5; 6, 13, 1 ; 8, 2, 3 Canivet.
24 Philo Judaeus, On the Contemplative life, 2; 30.
25 }. Leclercq, "Pour l'histoire de !'expression 'philosophic chretienne'," Melanges de Science Religeuise 9 (1952), pp. 221-6.
26 E:t:ordium magnum Cisterciense, Pl 1 85, 437.
27 John of Salisbury, Polycraticus, 1, 21, Pl 199, 696.
28 Leclercq "Pour l'histoire," p. 22 1 .
29 See above.
30 Clement of Alexandria, Stromata, 2, 20, 120, I .
3 1 Basil of Caesarea, In /l/ud Attende tibi ipsi, PG 3 1 , cols 197-2 1 7. P. Adnes, "Garde du ca:ur," Dictionnaire de Spiritualitc, vol. 6, col. 108, points to the existence of a multitude of sermons relating to this theme. He cites C. Baur, Initia Patrum Graecorum (= Studi e Testi 18 1 , 2), Vatican City 1 955, p. 374.
32 Deuteronomy, 1 5: 9. [ The Septuagint Greek version of the Bible renders this phrase as proseche seautoi me genetai rhema krypton en tei kardiai sou: "Pay attention to yourself, lest a hidden word come to be in your heart," which the King James Version renders as "Beware that there be not a thought in thy wicked heart. " The Greek title of Basil's sermon is consequently eis to Proseche seautoi:
"On t he wonl�, 'Oivt• hcml to yourself' " Trnns.)
142
Spiritual Exercises
33 Basil, In Illud Allende, 2, 201B, pp. 433--4 Wagner.
34 Ibid, 3, 204A, p. 43S Wagner. This distinction was current in Platonic circles; cf.
Plato, First Alcibiades, 130-ld; Apology, 36bk6.
3S Ibid, 3, 204B; S, 209B, pp. 43S, 440 Wagner.
36 Ibid, S-6, 209C-2 1 3A, pp. 440-2 Wagner.
37 On the following exercises, the reader may consult the following articles in the Dfrtionnaire de Spiritualite: "Attention," "Apatheia," "Contemplation," "Examen de Conscience," "Direction spirituelle," "Exercices spirituels," "Garde du coeur."
38 Prosechon heautoi. Athanasius, Life of Antony, 3, PG 26, 844B, p. 32 Gregg.
39 Ibid, 9 1 , 969B, p. 97 Gregg.
40 Dorotheus of Gaza, Didaskaliai, 1 0, §104, line 9 Regnault/de Preville = p. 1 63
Wheeler. The concept of prosoche plays a very important role throughout the monastic tradition; cf. for instance Diadochus of Photice, Kephalaia Gnostica,
§27, p. 98, 19 Des Places.
41 See above.
42 Athanasius, Life of Antony, 8S3A; 868A; 9698; pp. 37, 43, 97 Gregg/Clebsch.
43 Cf. above.
44 Ibid, 19, 872A, p. 4S Gregg/Clebsch.
4S Ibid.
46 Epictetus, Manual, 2 1 . See above.
47 Marcus Aurelius, Meditations, 2, 1 1 .
48 Dorotheus of Gaza, Didaskaliai, §1 14, 1-lS Regnault/de Preville = p . 1 73
Wheeler.
49 Ibid, §1 04, 1-3 Regnault/de Preville = p. 163 Wheeler.
SO Marcus Aurelius, Meditations, 7, S4.
Sl Athanasius, Life of Antony, 873C; Basil of Caesarea, Regulae fusius tractatae, PG
3 1 , 921 B = p. 243 Wagner. Cf. John Cassian, Col/ationes, vol. 1 , p. 84 Pichery
= p. 84 Luibheid: "we must practice the reading of the Scripture, together with all the other virtuous activities, and we do so to trap a"d to hold our hearts free of the harm of every dangerous passion." [Basil and Athanasius use the term phulake, among whose many meanings are "protection," "control," "guarding,"
and "observance." It can also mean a prison or a prisoner. Originally, however, phu/ake meant a night-watch or the person charged with this duty (the Latin custodia); and this is the meaning I have tried to convey by translating he tes leardias phulalee by "watch of the heart." All the other meanings, however, arc relevant and should be borne in mind. - Trans.]
S2 Dorotheus of Gaza, Didoslealiai, §104 Regnault/de Preville = p. 1 63 Wheeler.
S3 Porphyry, Porphyry the Philosopher, To Marcella, 1 2.
S4 Marcus Aurelius, Meditations, 6, 7.
SS Basil, In 11/ud allende, p. 243 Wagner.
S6 Diadochus of Photice, Kepha/aia Gnostica, 27, p. 98, 1 1 Des Places.
57 Ibid, S6, p. 1 17, l S .
S S Ibid, S9, p . 1 1 9, 1 -2.
S9 Ibid, 97, p. 1 60, 3 .
60 On the theme of presence, see above.
Ancient Spiritual Exercises
143
61 See above.
62 Evagrius of Pontis, Pralttikos, §9 1 , p. 9 1 Bamberger.
63 Cf. T. Klauser, "Apophthegmata," Rea/lexicon for Antilte und Christentum ( 1950), pp. 545-50.
64 Cf. E. von lvanka, "Kephalaia," Byzantinische Zeitschrifl 47 ( 1954), pp. 258-9 1 .