The Ladder of Divine Ascent

Then there may follow a reading from the Ladder of Divine Ascent.

The Ladder of Divine Ascent by St John of Sinai.

The Ladder of Divine Ascent, published by Holy Transfiguration Monastery.

Ascending the Heights: A Layman's Guide to the Ladder of Divine Ascent.

Venerable Acacius of Sinai, who is mentioned in The Ladder of Divine Ascent (6th century)

The Ladder of Divine Ascent is a late 12th century icon at Saint Catherine's Monastery, Mount Sinai.

(In monasteries, it is traditional to add a reading from the Ladder of Divine Ascent at the Third, Sixth, and Ninth Hours.)

The Ladder of Divine Ascent Translated by Archimandrite Lazarus Moore (Harper & Brothers, 1959)

The Inter-Hours may also be read during Great Lent if there is to be no reading from the Ladder of Divine Ascent at the Little Hours.

He composed The Ladder of Divine Ascent which likens spiritual life to the ladder seen by the Patriach Jacob extending from earth to heaven (Genesis 28:12-17)."

John Climacus: The Ladder of Divine Ascent By Colm Luibheid, John Henebry (Google Books)

The Sunday which ends the fourth week is dedicated to St. John Climacus, whose work, The Ladder of Divine Ascent has been read throughout the Great Lenten Fast.

Descriptions of the Hesychast practices can be found in the Philokalia, The Way of a Pilgrim, and St. John Climacus' The Ladder of Divine Ascent.

Jacob's Ladder as an analogy for the spiritual ascetic of life had a large diffusion through the classical work The Ladder of Divine Ascent by St. John Climacus.

The icon represents the theological teachings of John Climacus, also known as John of the Ladder, as represented in the ascetical treatise The Ladder of Divine Ascent, written c. AD 600.

Even though of a weak constitution Father Ambrose continued work assisting Elder Makary with the translation of the Holy Fathers, in particular, with the translation of The Ladder of Divine Ascent.

Icons based on The Ladder of Divine Ascent by John Climacus show monks climbing a 30-rung ladder to heaven represented by Christ, or falling from the ladder into hell, often represented by an open-jawed dragon.

The most commonly illustrated texts were religious, both scripture itself (particularly the Psalms) and devotional or theological texts (such as the Ladder of Divine Ascent of John Climacus or the homilies of Gregory of Nazianzus).

The Ladder of Divine Ascent was written there by John Climacus (c.600), a work of such importance that many Orthodox monasteries to this day read it publicly either during the Divine Services or in Trapeza during Great Lent.

This volume contains the Life of St. John by Daniel, The Ladder of Divine Ascent, and To the Pastor, and provides footnotes explaining many of the concepts and terminology used from an Orthodox perspective, as well as a General Index.

In Eastern Christianity, the monastic traditions of "constant prayer" that traced back to the Desert Fathers and Evagrius Pontikos established the practice of hesychasm and influenced John Climacus' book The Ladder of Divine Ascent by the 7th century.

One book commonly read during Great Lent, particularly by monastics, is The Ladder of Divine Ascent, which was written in about the 7th century by St. John of the Ladder when he was the Hegumen (Abbot) of St. Catherine's Monastery on Mount Sinai.