Les commentaires patristiques du Psautier: IIIe-Ve siècles
Les Commentaires Patristiques Du Psautier
Contents: vol. 1. Les travaux des pères grecs et latins sur le Psautier : recherches et bilans -- vol. 2. Exégèse prosopologique et théologie. See pp. 121-26, 203-99 concerning the MS tradition of Evagrius's commentary on the Psalms. -jk
Le commentaire sur les Psaumes d'Évagre le Pontique
Etude du "Vat." gr. 754 de la "Biblioteca apostolica Vaticana". Description du ms. Etude des lemmes et des gloses. Attribution d'une oeuvre contenue dans une série de gloses ("Scholia in Psalmos") à Évagre le Pontique et non à Origène comme le prétendent les éditions de de la Rue et de Pitra. Liste des gloses du ms. -cat This work is key to reconstituting Evagrius's Scholia on the Psalms, which have not yet been edited. Rondeau is said to be preparing an edition. -jk
The annual publication of the College Theology Society
Violence, Transformation, and the Sacred: "They Shall Be Called Children of God"
Deceit, Desire, and the Desert: René Girard’s Mimetic Theory in Conversation with Early Christian Monastic Practice
The author brings early desert monasticism into conversation with mimetic theory, arguing that Evagrius and Cassian had "a profound intuitive grasp of mimetic desire that can be clarified...in light of mimetic theory." See pp. 139-141 for Evagrius. -jk
Discerning Evagrius Ponticus Discerning: Διάκρισις in the Works of Evagrius
Studies in Christian History and Thought
Discernment in the Desert Fathers: Diákrisis in the Life and Thought of Early Egyptian Monasticism
See pp. 39-68 for a discussion of Evagrius's flexible use of terminology pertaining to διάκρισις. -jk
Les Sentences des Pères du désert, les apophtegmes des Pères (recension de Pélage et Jean)
The Day-to-Day Life of the Desert Fathers in Fourth-Century Egypt
La vie quotidienne des pères du désert en Egypte au IVe siècle
Les Pères du désert: À travers leurs apophtegmes
Les Sentences des Pères du désert: Troisième recueil & tables
Abstract: "Il est aujourd'hui certain qu'Évagre est un témoin et, dans une certaine mesure sans doute, un produit de l'origénisme qui fut condamné en 400, et que ce fut son oeuvre qui, de façon prépondérante, inspira l'origénisme des moines palestiniens du VIe siècle. La thèse magistrale du professeur Guillaumont établit de façon péremptoire cette double affirmation. Nous-même, tout à fait indépendamment, sommes parvenu exactement aux mêmes conclusions." (p. 457) -pub
Immortalité de l'âme et résurrection de la chair
"Les conflits qui s'élevèrent dans l'église ancienne à propos de la résurrection de la chair et de l'immortalité de l'âme manifestèrent, croyons-nous, l'incompatibilité avec la foi tant de l'anthropologie platonicienne [représentée par l'origénisme d'Évagre] que de l'anthropologie sémitique ["à propos des discussions d'Origène avec les Thnètoppsychites et Héraclide, Origène prenant dans la même controverse ses distances à l'égard du platonisme"] et donnèrent ainsi naissance à une anthropologie chrétienne originale." (pp. 14-15; complété par Crouzel, p. 533) -cat
Revue des Sciences Philosophiques et Théologiques
Rêves et vie spirituelle d'après Évagre le Pontique
Abstract: "Selon la tradition monastique - spécialement développée par Évagre - les rêves sont révélateurs des passions de l'âme. Ils peuvent influencer l'esprit, même à l'état de veille. Les moines doivent donc chercher à modérer leur activité onirique, voire à l'éteindre, en extirpant les passions de l'âme. C'est pour cette raison, pense Évagre, que le directeur spirituel doit se soucier des rêves de son dirigé. N'est-il pas en cela le lointain précurseur de la psychanalyse?" (p. 441)
La date de la lettre à Évagre (P.G. 46, 1101-1108)
La date de la lettre à Évagre. Les noms de Dieu et les quatre comparaisons. Les noms de Dieu: expressions techniques; les adversaires visés. Les quatres comparaisons: relation du logos à l'Esprit, l'analogie des opérations de la pensée, les deux comparaisons de la lumière et de la source. La question posée. -pub
La christologie d'Évagre et l'Origénisme
L'A. se propose de relever les "erreurs christologiques reprochées aux 'origénistes', puis d'analyser la christologie d'Évagre, de dégager ensuite ses présupposés théologiques et philosophiques, de préciser enfin en quelle mesure elle se rattache à celle d'Origène." (p. 225) -cat
The New Math: How to Add and to Subtract Pagan Elements in Christian Education
Inconceivable Nothingness: The Philokalia and the Roots of Modern Greek Nihilism; An Essay in Philosophical Anthropology
The Head and Corner Stone: Evagrius Ponticus
Terms for Eternity: Aiônios and Aïdios in Classical and Christian Texts
What is truly timeless? This book explores the language of eternity, and in particular two ancient Greek terms that may bear the sense of "eternal": aiônios and aïdios. This fascinating linguistic chronicle is marked by several milestones that correspond to the emergence of new perspectives on the nature of eternity. These milestones include the advent of Pre-Socratic physical speculation and the notion of limitless time in ancient philosophy, the major shift in orientation marked by Plato's idea of a timeless eternity, and the further development of Pre-Socratic insights by Epicurean and Stoic thinkers. From the biblical perspective, the intersection of Greek and Hebrew conceptions is reflected in Septuagint, as well as new inflections in popular terminology in the Hellenistic and Roman periods, and in the role of eternity in the theology of the New Testament. The profound cross-fertilization of Christian and classical philosophical conceptions in the works of the Church fathers and their contemporaries is explored, bringing the topic into the Patristic period. Christian theology in the first five centuries of the Common Era and its choice of vocabulary prove to be most revealing of larger doctrinal commitments. Above all debate raged on the question of eternal damnation versus the idea (deemed heretical in the Christian church after the formal condemnation of Origenism) of apocastastis or universal salvation -- that is, the belief that the wicked are not condemned to eternal punishment but will eventually be included among the saved. Terminology for "eternity" is often at the core of how these issues were debated, and helps to identify which writers inclined to one or the other view of the matter. There is a small section on Evagrius Ponticus. He is shown to be as careful with his terminology as previous Patristic writers and therefore quite "mainstream" This is quite an important book, a prologemena to Ramelli's forthcomimg work on Apokatastasis.
Evagrius's Kephalaia Gnostica: A New Translation of the Unreformed Text from the Syriac
This English translation of the most complete Syriac version of Kephalaia Gnostica makes Evagrius Ponticus's thoughts concerning reality, God, protology, eschatology, anthropology, and allegorical exegesis of Scripture widely available. Features: English translation of the longer Syriac version discovered by Antoine Guillaumont. Commentary provides an integrated analysis of Evagrius's ascetic and philosophical writings Extensive introduction on the importance of Evagrius and the context of his writings
"Preexistence of Souls"? The Arche and Telos of Rational Creatures in Origen and Some Origenians
I examine the doctrine of the soul, its composition, origin and destiny, in some eminent Christian Platonists: Origin, with his doctrine of the logika, the Christian Middle Platonist Bardaisan of Edessa, Gregory of Nyssa, Evagrius and Adamantius in the Dialogue of Adamentius, ( which I suspect to include more of Origen's thought than is commonly assumed). I investigate how their psychology is related to the themes of creation and apokatastasis, a doctrine that, not accidently, is shared by them all, but that does not presuppose a belief in the 'preexistence of souls'.A common pattern emerges, which renders the label 'preexistence of souls' inadequate.From this research it results that the Dialogue of Adamentius, Gregory, and Evagrius are closer to Origen's authentic thought on the logika and their spiritual bodies between protology and eschatology than is usually assumed. Gregory, I argue, did not criticise Origen's purported preexistence of souls. As for Bardaisan, more and more clues point to a relationship with Origen's thought and his tradition.
Studien und Texte zu Antike und Christentum / Studies and Texts in Antiquity and Christianity
The Purpose of Rhetoric in Late Antiquity: From Performance to Exegesis
A Rhetorical Device in Evagrius: Allegory, the Bible, and Apokatastasis
Ramelli starts by presenting scriptural interpretation from the Kephalaia Gnostika as a means of illustrating Evagrius’ allegorical methods, with background from Origen. She emphasizes the tight bond between virtue and knowledge evident in Evagrius’ interpretations. Next, she argues that Evagrius used “astronomical allegory” to illustrate his teachings on apokatastasis, with background from Basil’s Homilies on Isaiah. -CSV
Brill's companions to classical reception
Brill's Companion to the Reception of Plato in Antiquity
tag:evagriusponticus.net,2012:scriptum:ramelli-2017 HOLLIS number: 015218583
The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena
Origen's Apologists and Followers, the Cappadocians, Evagrius, the Antiochenes, and Fourth-Century Latin Origenians
In this 379-page (!) chapter, see especially pp. 461–512, which covers Evagrius. The author argues in part that Evagrius's view of the apokatastasis (the restoration of all things at the end of time) was consonant with the teaching of Origen and the Cappadocians. -jk
The Syriac version S2 of Evagrius’ Kephalaia Gnostica. Toward a New Edition, Translation, and Commentary
Evagrius and Gregory: Nazianzen or Nyssen? Cappadocian (and Origenian) Influence on Evagrius
Ramelli argues that Gregory of Nyssa had a deep influence on Evagrius, deeper than previously thought.
Die geistliche Lehre des Evagrius Pontikus
Le début d'une doctrine des cinq sens spirituels chez Origène
"La nature mystique de cette doctrine des cinq sens spirituels: Origène et l'extase." L'origine de la doctrine d'Origène, les rapports avec ses autres théories psychologiques et son influence sur la littérature spirituelle qui procède de lui. (Crouzel, p. 367) -cat
The Monastic Concept of Purity of Heart and its Sources. [Part 5] Symeon-Macarius, the School of Evagrius Ponticus, and the Apophthegmata Patrum
Auszüge aus Evagrius' Mönchsspiegel in koptischer Übersetzung
Reprinted many times. See vol. 3, The Golden Age of Greek Patristic Literature, pp. 169-176. -jk
[Dans] Bulletin de la Société Ernest-Renan
Digest of A Guillaumont's address, "Un philosophe au désert: Évagre le Pontique" -jk
The Macarian Legacy: The Place of Macarius-Symeon in the Eastern Christian Tradition
The author argues that the Evagrian and Macarian legacies were synthesized in the Byzantine tradition, and that the two should not be seen as incompatible. -jk
Participating in Divine Simplicity: Apophatic Theology and Apatheia in the Thought of Evagrius Ponticus
The purpose of this thesis was to explore how Evagrius’ apophatic approach to the knowledge of God informs his ascetical concept of apatheia, a fusion of doctrinal reflection and spirituality. I examined Evagrius’ texts using the methods of Gadamer and Kierkegaard – literary and philosophical analysis. Evagrius constructed his theology by writing axioms meant to be meditated. I found that Evagrius’ apophatic framework is undergirded by his doctrine of God’s incomprehensibility/indescribability, monist theory of mind, theory of contemplative prayer, and spiritual exegesis of scripture. This involves negating multiple disordered thoughts in order to participate in divine simplicity, in the oneness of God. I concluded that Evagrius’ apophatic, contemplative approach to theology/doctrine facilitates his teaching of apatheia – the practice of negating multiple desires to mystically experience divine union. Essentially in doing so, Evagrius unites mysticism and asceticism, theological construction and spiritual experience. His apophatic asceticism is a fully integrated theology consisting of spiritualized thought and action. -pub
Zu griechischen Asketikern. Part 3, Zu Euagrius
Zu griechischen Asketikern. Part 2, Noch einmal zu Euagrius Ponticus
Zu griechischen Asketikern. Part 1, Zu Euagrius Ponticus
Letteratura Cristiana Antica. Nuova Serie
La preghiera secondo Origene: L'impossibilità donata
Kristianul-arkeologiuri dziebani / Studies in Christian Archeology
"Dsaglebis gandeva locvis zhams" mlocvelis saxe demonebsa da angelozebs šoris: origenedan evagre pontoelamde
[traduction du français: "Chasser les chiens au moment de la priére". L'image de l'orant entre les démons et les anges: d'Origène à Évagre le Pontique, par M. Mchedlidze, Ts. Bibleishvili]
La acedia como causa de la caída del nous en Orígenes y Evagrio Póntico
Studies by leading Origenists like Henry Crouzel and Marguerite Harl, show that, for the Alexandrian author, satiety would be the cause of the fall of the souls from the original unit, a subject that Origins receives from the Neoplatonic tradition. Evagrius of Pontus, the Egyptian desert monk who writes extensively during the second half of the fourth century, is formed in the school of Origen but reinterprets some of the key points of his teaching according to their own philosophy. In his Kephalaia Gnostica introduces the concept of negligence to refer to the cause that originated the movement, not the fall, from the Unit. The purpose of this paper is discuss the concept of negligence in Evagrius of Pontus and its ability or effectiveness to cause the movement that ended with the fall of souls. My hypothesis holds that this negligence may be understood as acedia, a concept that Evagrius use to indicate a disorder of spiritual kind. In this way, the acedia is located in a new horizon of understanding and acquires a new weight and importance. -pub A revised version, translated into English, is available under the title "Negligence as the Cause of the Fall of Souls in Origen and Its Reinterpretation by Evagrius Ponticus". -jk
Las doctrinas secretas en la obra de Evagrio Póntico
Carthaginensia (Instituto Teológico de Murcia)
Evagrio Póntico y la exclaustración de la acedia
Cauriensia (Universidad de Extremadura - España)
Las mutaciones de la acedia: De la Patrística a la Edad Media
El objetivo de este trabajo es mostrar el tránsito conceptual de la acedia desde su formulación técnica por parte de los Padres del Desierto –quienes la entienden como un logismos–, hasta su consideración estrictamente moral por parte de los autores medievales –que la ubican dentro de la categoría de vicio o pecado–. Se tendrán en cuenta de modo particular las obras de Evagrio Póntico en las que discute el tema y, entre los medievales, la Summa de vitiis de Guillermo Peraldus. -pub
Teología Espiritual (Facultad de Teología San Vicente Ferrer - Valencia)
La acedia y el transitus monástico en el siglo XII
El autor nos presenta la acedia y el transitus monástico en el siglo XII. Era frecuente entonces, encontrarse con casos como el de Adan Scott, que como la mayoría de los que optaban por la vida monástica, estaba marcada por el deseo y la tendencia a la perfección. Se trataba, indudablemente, de una vida en tensión. ¿Qué podía ocurrir, sin embargo, cuando luego de varios años de vida religiosa, se descubría que el estado de perfección que se buscaba originariamente estaba aún lejano? O, aún más, ¿qué reacción podía suscitarse en la psicología del monje cuando caía en la cuenta que las tentaciones y los ataques que sufría en su estado de vida actual eran mucho más duros que los que debía enfrentar en la vida del mundo? Sobrevendría, seguramente, una etapa de fuerte frustración, tristeza y desesperanza. Adán relata esta difícil situación, con palabras particularmente dramáticas, en el primer capítulo de su obra Soliloquiorum de instructione animae: «Yo creía que, al renunciar al mundo e ingresar en la vida religiosa, encontraría la paz y el reposo». -pub
Revista de Humanidades Médicas & Estudios Sociales de la Ciencia y la Tecnología
Acedia y depresión: Aportes para una reconstrucción histórica
Acedia and depression. A contribution for an historical reconstruction. The many histories of depression that have been written in the last decades dedicate, in my opinion, few pages to the study of an important precedent of this pathology that took place in closed religious ambiences of the first centuries of the Christianity and, later, during the Middle Ages. I refer to the spiritual phenomenon named acedia and that was object of study of remarkable personages of these times. The manifestation of the same phenomenon will be assimilated to those of the melancholy during the modernity and will center the attention not only of physicians but also of writers. The purpose of this paper is to delineate some fundamental elements of the acedia and its close relationship with today’s depression, from an approach that bears in mind principally the writings of the Christian patristic and medieval authors and its projections into the Modern Ages. -pub
Las numerosas historias de la depresión que se han escrito en las últimas décadas dedican, a mi juicio, pocas páginas al estudio de un importante antecedente de esta patología que tuvo lugar en ámbitos religiosos cerrados propios de los primeros siglos del cristianismo y, más adelante, durante la Edad Media. Me refiero al fenómeno espiritual denominado acedia y que fue objeto de estudio de notables personajes de esas épocas. Las manifestaciones de este fenómeno se asimilarán a las de la melancolía durante la modernidad y centrará la atención no solo de médicos sino también de literatos. El objeto de este artículo es delinear algunos elementos fundamentales de la acedia y sus estrechas relaciones con lo que hoy denominamos depresión, a través de una aproximación que tenga en cuenta principalmente los escritos de los autores cristianos patrísticos y medievales y sus proyecciones en la época moderna. -pub
Acedia is a spiritual phenomenon which is present throughout Patristic times and the Middle Ages that, after Modern times, suffers a series of transformations that turn it into melancholy or, in contemporary times, into depressive disorders. The aim of this paper is firstly to show the centrality of acedia in the spirituality of the Desert Fathers and secondly to follow the course of transformations and treatments that it suffers along the Middle Ages, through the different authors who write about it in their works. -pub
Religious Apologetics – Philosophical Argumentation
A Philosophical Myth in the Service of Christian Apologetics? Manichees and Origenists in the Sixth Century
Notes sur la pensée systématique d’Evagre le Pontique
Origene e l'alessandrinismo cappadoce: III-IV secolo; atti del 5. Convegno del Gruppo italiano di ricerca su "Origene e la tradizione alessandrina", Bari, 20-22 settembre 2000
The Man of Many Devices, Who Wandered Full Many Ways: Festschrift in Honor of Janos M. Bak
Mankind's Common Intellectual Substance: A Study in the Letters of Saint Antony and his Life by Saint Athanasius
An examination of the "Origenism" of St. Antony's Letters and its possible influence in the Life of St. Antony by St. Athanasius. -mj
L'epistula fidei di Evagrio Pontico: Temi, contesti, sviluppi; Atti del III convegno del gruppo italiano di ricerca su "Origene e la tradizione alessandrina"
In margine alla definizione della Trinità: Un confronto tra gli scritti trinitari di Gregorio di Nissa e l'Epistula fidei di Evagrio Pontico
La γνῶσις χριστοῦ di Evagrio Pontico
Acedia—The Anchoretic Bovarism: Gustave Flaubert and Evagrius Ponticus
Starting from The Temptation of Saint Anthony, Gustave Flaubert’s literary work,and from the situation of its misunderstanding and negative reception which it faced during its time, not to mention the later indifference, we set as the goal of this article the cultural and historic recuperation of the emotion that constitutes the main object of the Flaubertian work. The thesis of this article is that emotions are not ahistorical or atemporal, but typical for a certain period of time, for an epoch or, more precisely, for a historical world. That is the reason why Flaubert’s work was rejected. It presupposed as self – understood a feeling, acedia, which, in fact, had long disappeared from people’s affective horizon. Our main landmark in the reconstruction of this feeling is Evagrius Ponticus. At the end of the article, we contradict Gabriel Bunge, the author of a well-known work on acedia, who defends the atemporality of emotions. An eloquent example of the situation in which a written work can get starting from this presupposition, is the unhappy fate of Flaubert’s The Temptation of Saint Anthony.
Acts of International Colloquim-Language, Culture, Civilization Craiova, 25-27 2010
See pp. 21–40 for translation of Epistula fidei. Commentary vacillates on whether Basil or Evagrius should be credited. -jk
Origene e Evagrio nella cultura siriaca: storie, dottrine, testi / Origen and Evagrius in Syriac Culture: History, Doctrine, and Text
Universal Restoration in Evagrius Ponticus’ ‘Great Letter’
Casiday claims that there is not a firm evidence for an ‘isochristic’ Christology in Evagrius’ Great Letter. His belief is that confusion has resulted from this letter being read through the condemnations of Constantinople II, and then the Great Letter being read as a key for the Kephalaia Gnostika. Casiday notes that the term “isochrist” does not appear in Evagrius’ corpus, no less in the Great Letter, even though there is firm evidence for universal salvation. From there, he analyzes evidence from the Great Letter about the dissolution of names and numbers and argues, contrary to some previous scholars, that Evagrius may suggest the eternal preservation of the tripartite soul and personal difference, even after the final unification with God. -CSV
Ab Oriente et Occidente (Mt 8,11): Kirche aus Ost und West; Gedenkschrift für Wilhelm Nyssen
Praktike, physike und theologike als stufen der Erkenntnis bei Evagrios Pontikos
Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten
Becoming One Spirit: Origen and Evagrius Ponticus on Prayer
Church, Society and Monasticism: Acts of the International Symposium, Rome, May 31-June 3, 2006
Evagrius Engaged: Pastoral Aspects of His Life and Works
Vita come tensione nell'antropologia di Evagrio Pontico
Ascetic Behavior in Greco-Roman Antiquity: A Sourcebook
Partial translation of the Antirrheticus. -jk
The Journal of Medieval Monastic Studies
Translation, Controversies, and Adaptations at St Sabas Monastery during the Sixth Century
This article identifies two texts from St Sabas Monastery that give important information about theological crises that occured there during the sixth century: Evagrius Ponticus's *Gnostic Chapters* as well as the *Book of Cassian the Monk*. The importance of the monastery as a centre of spiritual and theological authority is explained, before our sources of information are critically surveyed. Counter to the arguments of their respective editors, I argue that the two texts studied here should be seen to correct the bias of a major source for information about the crises (Cyril of Schythopolis's monastic lives), rather than to corroborate that bias.
Freiburger Zeitschrift für Philosophie und Theologie
Mysterium Unitatis: Der Gedanke der Einheit von Schöpfer und Geschöpf in der evagrianischen Mystik
"Der folgende Beitrag versucht nicht, die ganze Fülle der evagrianischen Einheitsmystik auszuschöpfen, sondern beschränkt sich bewußt darauf, deren 'biblische Grundintuition' herauszuarbeiten, von der her allein auch jene Texte zu deuten sind, die wir hier nicht vorgestellt haben. Evagrios ist ohne Zweifel ein echter und tiefer 'Mystiker'. Für die 'christliche' Mystik (oder besser Spiritualität) ist diese stets 'verinnerlichte Theologie'. Fassen wir letztere in jenem engeren Sinn, wie ihn Evagrios mit der Patristik voraussetzt, als Trinitätstheologie, dann ist Mystik also verinnerlichte Trinitätstheologie. Dies bedeutet, daß Evagrios, falls er ein christlicher Mystiker ist - was bisweilen bezweifelt worden ist - von jener 'Selbstoffenbarung' Gottes her denken muß, die uns im 'Mysterium Trinitatis' gegeben ist." (p. 450) -cat Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten. -jk
All Are from One: On St Antony the Great's Protology
Explores the influence of St Antony on Evagrius.
This ultimately joyful work is one of the few books available in English to deal exclusively with the problem of despondency—acedia—and how it can be overcome. Bunge analyzes the views of Evagrius Ponticus, the famous "philosopher of the desert," on the dangers of acedia. Evagrius develops a sophisticated psychology which remains beneficial to us today. Indeed, this 4th-century Desert Father writes for Christians everywhere: for those in modern deserts—the city—and for those subject to silent despair. This is a companion book to Dragon's Wine and Angel's Bread (SVS Press, 2009).
Eremos. Texte zur Spiritualität, Geschichte und Kunst
Gastrimargia: Wissen und Lehre der Wüstenväter von Essen und Fasten; Dargestellt anhand der Schriften des Evagrios Pontikos
Ausgehend von der Acht-Laster-Lehre des Mönchsvaters Evagrios Pontikos (+399, ägyptische Wüste) behandelt der Autor das erste Laster, die Sünde oder den Dämon der Gastrimargia, den "entfesselten Magen". Er beschreibt zunächst eine Erscheinung unserer Tage, das moderne Laster des "Over-Eatings" (Kap. I) und die klassischen Erscheinungsformen der Gastrimargia (Kap. II). Erst anschließend wird in die Kunst des Fastens (Kap. IV) eingeführt und die theologische Dimensionen des Essens (Vom Segen des Essens, Kap. V) dargestellt. - Essen und Fasten sind für den Menschen höchst fragwürdige Vorgänge, Vorgänge die sein Menschsein in Frage stellen können. Der Autor bietet in seinem Text Diagnose und Therapie der Gastrimargia aus der Weisheit der frühen christlichen Mönchsväter für den heutigen Menschen. -pub
Il Monachesimo tra Eredità e Aperture: Testi e temi nella tradizione del monachesimo cristiano
Christ, the Icon of the Father, in Evagrian Theology
In this chapter, Casiday disputes Elizabeth Clark’s depiction of Evagrius as iconoclastic. To do so, he distinguishes Evagrius’ teachings from those of iconoclasts from later centuries, and presents parallels from his present day that reflect an openness to the use of sacred images; he presents the importance of the body in the Neoplatonic philosophies of Plotinus and Porphyry; he shows the importance of Christ as an image of the Father, and presents Evagrius’ own pedagogical use of images and symbols on the way to imagelessness. To close, Casiday argues for taking the tradition of monastic theology found in the Philokalia tradition as a useful interpretive key. -CSV
Gabriel Bunge and the Study of Evagrius Ponticus: A Review Article
Dorothée de Gaza est-il un disciple d'Évagre? (A propos d'une édition de ses oeuvres spirituelles)
Compte rendu de l'édition par L. Regnault et J. de Préville du Corpus des Oeuvres spirituelles de Dorothée de Gaza (Sources chrétiennes 92), particulièrement le "Doctrinae diuersae I-XVII" et la "Vita S. Dosithei". La vie de Dorothée et les circonstances entourant son départ du monastère de Séridos. -cat
Toward a Theology of Eros: Transfiguring Passion at the Limits of Discipline
Praying Is Joying: Musings on Love in Evagrius Ponticus
Especially in the painful disciplines of asceticism and the prayerful fantasies of mysticism, there emerges a sublimely sadomasochistic eroticism played out on a charged field of divine-human seduction that promises to take subjects to their limits and beyond, opening them in and to the cut of love. In his Chapters on Prayer, Evagrius of Pontus exults: “Happy the spirit [nous] which attains to total insensibility at prayer”. This chapter places Evagrius in dialogue with philosopher Jean-Luc Nancy in such a way as to uncover prayer as the site of the advent of a love that cuts across, breaks, or shatters the subject. In the masochistic erotics of ancient asceticism, there is disclosed the collapsing of the binary of activity and passivity that anchors Anders Nygren's dualism of agape and eros. Evagrius assumes a distinction between “impure passions” and the state of spiritual love that is both the precondition and the goal of prayer. For Evagrius, passion is that which produces psychic disturbance and distraction, scattering creative energies and dissipating joy. -pub
Dragon's Wine and Angel's Bread: The Teaching of Evagrius Ponticus on Anger and Meekness
Translated from the German. Contents: Introduction: "Aggressiveness" : an entirely natural concern? -- The Evagrian image of man -- The vice of demons -- Anger in the list of the eight evil thoughts -- The essential definition of vice -- The consequences -- Anger and prayer -- The blinding of the intellect -- The means of healing -- "Pure prayer" -- Dialogue with God -- The virtue of the angels -- "For his teaching was very meek." -cat
Paternité spirituelle: La Gnose chrétienne chez Evagre le Pontique
French translation of Geistliche Vatershaft. -cat
Schriftenreihe des Zentrums Patristischer Spiritualität Koinonia-Oriens im Erzbistum Cologne
Das Geistgebet: Studien zum Traktat De oratione des Evagrios Pontikos
Includes a translation of On the "Our Father." -jk
Earthen Vessels: The Practice of Personal Prayer According to the Patristic Tradition
Translation from German, Irdene Gefässe. Includes bibliographical references (p. 205-207) and indexes. Pen and ink drawings by Francseco Riganti. -cat
Tunbridge Wells, Kent and Collegeville, Minn.
See vol. 2, February, revised by Paul Burns. Evagrius's inclusion here is not reflected in the Roman Martyrologion. -jk
The origins of the Enneagram are a constant point of fascination and discussion. Uncovering the source of this remarkable oracle provides for both a deeper personal understanding and the means by which to interpret the enneagram system with legitimate authority. In the last few decades, Evagrius of Pontus has emerged as a seminal figure within mystical Christianity and mystical Islam. His influence upon the psychology and mysticism of Eastern and Oriental Christianity is immense. Much of his writing had been considered lost in antiquity, but in some remarkable recent discoveries in the libraries of Mt. Athos new light has been shone upon the Evagrian Corpus. Among the recovered writings is a letter to the monk Eulogios that describes a psychological system of nine passions and their corresponding virtues dating back to the fourth century CE. Their arrangement and description provide remarkable and groundbreaking new insights into the Enneagram. This article explores the new discoveries from Mt. Athos, and for the first time it reveals the nine passions of Evagrius of Pontus. The article then compares the Evagrian system with the modern Enneagram with a view to interpreting the Enneagram in a new and contemporary way. -pub
Évagre le Pontique fut-il un condisciple de saint Jean Chrysosotome?
The writings of Evagrius Ponticus (ca 354-399), a disciple of both Basil the Great and Gregory of Nazianzus, testify to the high culture, not only theological but also philosophical and rhetorical, of their author. Until now, it was unknown where and by whom Evagrius had acquired this intellectual education, since his disciple and biographer Palladius does not breathe a word about it. A contextual reading, however, of a passage by the historian Socrates of Constantinople leads the author of this paper to the conclusion that a certain "Evagrius", who together with John Chrysostom attended in Antioch the classes of the rhetorician Libanios and the philosopher Andragathios, can be no other than Evagrius Ponticus. If so, many of the details of the first Origenist controversy, in which John Chrysostom was involved in spite of himself, light up. The same can be said about the fate of the personal disciples of Evagrius, Palladius of Galatia and Heraclides of Cyprus, who both were consecrated bishop by John Chrysostom. -pub
"In Geist und Wahrheit": Studien zu den 153 Kapiteln Über das Gebet des Evagrios Pontikos
Aktive und kontemplative Weise des Betens im Traktat De oratione des Evagrios Pontikos
The Mystical Meaning of Scripture: Remarks on the Occasion of the Publication of Evagrius Ponticus Scholien zum Ecclesiasten
Schriftenreihe des Zentrums Patristischer Spiritualität Koinonia-Oriens im Erzbistum Köln
Simandron: Der Wachklopfer; Gedenkschrift für Klaus Gamber (1919-1989)
"Nach dem Intellekt Leben": Zum sog. "Intellektualismus" der evagrianischen Spiritualität
Geistliche Vaterschaft: Christliche Gnosis bei Evagrios Pontikos
Reviewed: Solericanals, J M. Studia Monastica 37.2 (1995): 441-42. -jk
Akedia: Die geistliche Lehre des Evagrios Pontikos vom Überdruss
Hénade ou Monade? Au sujet de deux notions centrales de la terminologie évagrienne
Akèdia: La doctrine spirituelle d'Évagre le Pontique sur l'Acédie
Preface by d'Adalbert de Vogüé. Translated from the German. Includes bibliographical references. Other Titles: Spiritualité orientale. Série Monachisme primitif. -cat
Evagrios Pontikos: Der Prolog des Antirrhetikos
Contains a translation of the letter-prologue to the Antirrheticus. Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten. -jk
"Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten
Celebrating the 70th birthday of Gabriel Bunge, this volume collects a number of articles published between 1986 and 1999. -jk
Encore une fois: Hénade ou Monade? Au sujet de deux notions-clés de la terminologie technique d'Évagre le Pontique
FiAM (Mezhdunarodniy blagotvoritel'nyi Fond imeni Aleksandra Men'a)
Вино дракона и хлеб ангельский. Учение Евагрия Понтийского о гневе и кротости.
Russian translation of "Drachenwein und Engelsbrot".
Homo Medietas: Aufsätze zu Religiosität, Literatur und Denkformen des Menschen vom Mittelalter bis in die Neuzeit; Festschrift für Alois Maria Haas zum 65. Geburtstag
Created and Renewed after the Image of God
La montagne intelligible: De la contemplation indirecte à la connaisance immédiate de Dieu dans le traité De oratione d'Évagre le Pontique
Commentary on the Prologue of the Antirrhetikos by Evagrius of Pontus
Drachenwein und Engelsbrot: Die Lehre des Evagrios Pontikus von Zorn und Sanftmut
"Créé pour être": A propos d'une citation scripturaire inaperçue dans le Peri Archon d'Origène (III, 5, 6)
Abstract: "The issue debated by Origen, whether the devil might be saved, must be considered within the broader context of the origin, the nature and the destiny of evil. If evil is neither original nor eternal (Sap. 14, 13), what about those affected by it, devil, devils, sinners, at the moment of its eschatological annihilation? Since Sap. 1, 14, the pivot of the debate in Arch III, 6, 5 seemed to exclude the ontological annihilation of the evil one, nothing was left but the possibility of his 'conversion.'" (p. 29)
Irdene Gefässe: Die Praxis des persönlichen Gebetes nach der Uberlieferung der Heiligen Väter
Translated into English as Earthen Vessels. Explains some concepts and has numerous references to Evagrius's works. -ak
"Der mystische Sinn der Schrift": Anlässlich der Veroffentlichung der Scholien zum Ecclesiasten des Evagrios Pontikos
Gabriel Bunge situates the scholia collections within Evagrius’ monastic period, as texts written “as a monk for monks.” He provides detail on their utility within the ancient monastic discipline of reading and provides ways in which the scholia collections could be profitably read today. -CSV
"Priez sans cesse": Aux origenes de la prière hésychaste
The "Spiritual Prayer": On the Trinitarian Mysticism of Evagrius of Pontus
Pojecie apathei w pismach Ewagriusza z Pontu [The notion of apatheia in the writings of Evagrius Ponticus]
[Anachorese in the writings of Evagrius Ponticus] Includes a summary in German. -cat
Kategorie mysli w nauce scetycznej Ewagriusza z Pontu [Categories of Thougths in Evagrius Ponticus's ascetic doctrine]
Ewagriusza z Pontu 'De malignis cogitationibus': O samym dziele; Tlumaczenie [Evagrius of Pontus, 'De malignis cogitationibus': About the work; translation]
Chrzescijanska asceza rozumiana inaczej [Christian ascetism seen in another way]
Uwagi bibliograficzne na temat literatury zwiazanej z Ewagriuszem z Pontu [Bibligraphical remarks regarding Evagrius Ponticus Literature]
Ocena moralna sfery popedowej w nauce Ewagriusza z Pontu o naturze ludzkiej [Moral judgement of irrascible sphere in Evagrius Ponticus's doctrine on human nature]
Trudy (pónoi) jako termin ascetyczny u Ewagriusza z Pontu [Hardships as a ascetic concept in Evagrius Ponticus]
Notes: Article includes a German summary.
Ewangelizacja W Epoce Patrystycznej [Evangelization in the Patristic Period]
Apostolat na pustyni w pismach Ewagriusza z Pontu [Apostolate in the Desert in Evagrius's Works]
Includes a summary written in German. -cat
Arches: Revue Internationale des Sciences Humaines
Coping with the Grief of Ignorance: Evagrius Ponticus's Hermeneutics of the Distance Between God and Humanity
Philocalie des pères neptiques: Composée à partir des écrits des saints pères qui portaient Dieu, et dans laquelle, par une sagesse de vie, faite d'ascèse et de contemplation, l'intelligence est purifiée, illuminée et atteint la perfection
Translation of Evagrius as preserved in the Philokalia. 1:78–83: Hypotyposis; 84–96: On the Thoughts; 97: Praktikos fragments; 98–111 On Prayer. -jk
Translation of Evagrius as preserved in the Philokalia. 1:99–106: Hypotyposis; 107–24 On the Thoughts; 1:125–26: Praktikos fragments; 272–89 On Prayer (ascribed to Nilus). -jk
See vol. 1 for Outline Teaching on Asceticism and Stillness in the Solitary Life; Texts on Discrimination in Respect of Passions and Thoughts; Extracts from the Texts on Watchfulness; On Prayer: 153 Texts. -jk
Philocalie des pères neptiques: Composée à partir des écrits des saints pères qui portaient dieu ...; Publiée pour la première fois par saint nicodème l'hagiorite à venise, en 1782
Translation of Evagrius as preserved in the Philokalia. Pp. 19–26: Hypotyposis; 27–43: On the Thoughts; 45–46: Praktikos fragments; 47–65 On Prayer -jk
Евагрије Понтски: Монасима у манастирима и заједницама (Εὐαγρίου Ποντικοῦ: Πρὸς τοὺς ἐν κοινοβίοις ἢ συνοδίαις μοναχούς) - превод (translation)
Bilingual Greek-Serbian (Cyrillic) edition of the Chapters to Monks. -jk
Greek retroversion and Serbian translation of Evagrius, Ep. 1, along with extensive footnotes providing background explanations. -jk
Origeniana tertia: The Third International Colloquium for Origen Studies, University of Manchester September 7th-11th, 1981; Papers
Bibliotheca Ephemeridum theologicarum Lovaniensium
Origeniana octava: Origen and the Alexandrian Tradition = Origene E La Tradizione Alessandrina: Papers of the 8th International Origen Congress, Pisa, 27-31 August 2001
Macarian or Evagrian: The Problem of Origenist Legacy in Eastern Syriac Mystical Literature
Zu der neuen lateinischen Übersetzung des Mönchsspiegels des Euagrius
Évagre le Pontique, "Sententiae ad monachos" ("Versio latina" A) (sententia 55): reconstitution. -cat
Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia'
Affecting Rhetoric: The Adoption of Ethopoeia in Evagrius of Pontus’ Ascetic Program
Muelhberger's chapter is one in a volume dedicated to the presence of classical forms of paideia in the monastic world of late antiquity. Her own contribution is a study of ethopoeia in two texts of Evagrius' that have been lost in Greek but preserved in Syriac translation: the Protrepticus and the Paraeneticus. As attested in surviving educational handbooks of the period, Ethopoeia was a standard part of rhetorical education, in which one would compose a speech in the person of some character, such as Heracles, in his/her particular situation in a story or fable. The situations were typically difficult, so that the exercise forced the author to encounter and speak out of a situation laden with pathos. In each of the texts just mentioned, Evagrius engages in the same exercise, only with characters from the Bible. The author takes this fact as more evidence of the co-extensive nature of Christian and Hellenistic education in this period. Evagrius is only one notable example of monastic authors who appropriated Hellenistic educational techniques to find their way in a growing ascetic landscape. -CSV
The first chapter compares Evagrius and Augustine's views on angels.
Greek Works Translated Directly into Latin Before 1350
I Padri cappadoci: Storia, letteratura, teologia
The author includes Evagrius as one of the Cappadocians, giving a broad introduction to his life, works, and thought. -jk
Εὐάγριος ὁ Πόντικος: Βίος, συγγράμματα, διδασκαλία
See also Biserica Ortodoxa Romîna 56 (1938): 97-109, with bibliography. -cat
Ortodoksja, herezja, schizma w Kościele starożytnym [Orthodoxy, Heresy and Schism in Early Church]
Syryjskie przekłady Kephalaia Gnostica Ewagriusza z Pontu [Syriac Versions of Evagrius Ponticus’ Kephalaia Gnostica]
Le versioni syriache dei testi di evagrio ci aiutano di confermare la paternità dei suoi trattati conservati in greco, sono fondamentali per attribuire a lui le opere pervenuteci sotto il nome di Nilo di ancira e infine ci danno l’accesso ai suoi testi do cui l’originale greco è andato completamente perduto. Nel caso di Kephalaia Gnostica abbiamo a che fare proprio con il terzo caso dato che l’originale greco dell’opera non è arrivato fino ai nostri tempi e le traduzioni syriache sono uniche che ci danno la possibilità di conoscere e ricostruire questo testo. Poi, le traduzioni syriache dell’opera hanno avuto il ruolo fondamentale sia nel far conoscere agli ambienti monastici syriaci la dottrina spirituale e mistica del nostro autore sia nella creazione del linguaggio tecnico della spiritualità syriaca. Infine, con la pubblicazione della versione S2 da parte di a. Guillaumont non ripulita dagli cosidetti errori di origenismo è stato possibile conoscere meglio il cosidetto origenismo di evagrio e di compararlo con la dottrina condannata dal Concilio di Costantinopoli del 553 e posteriori. Le analisi di G. Bunge hanno mostrato chiaramente che la dottrina condannata dai concili non è uguale a quella di evagrio e quindi le versioni syriache pos-sono aiutarci di precisare meglio anche questo aspetto delle sua dottrina. -pub
Osiem logismoi w pismach Ewagriusza z Pontu
[Eight Logismoi in the Writings of Evagrius Ponticus]. Full description (table of contents, summary) in English available. -jk
Próznosc i pycha: mysli racjonalnej czesci duszy w duchowej walce wedlug Ewagriusza z Pontu [Vanity and hubris: thoughts of the rational part of the soul in spiritual straggle according to Ecagrius Ponticus]
Smutek i zlosc w nauce duchowej Ewagriusza z Pontu [Grief and anger in the spiritual teaching of Evagrius Ponticus]
Includes a summary in Latin. -cat
Mysli zmyslowej czesci duszy i sposoby walki z nimi wedlug Ewagriusza z Pontu [Thoughts of the sensual part of soul and the way to combat them according to Evagrius Ponticus]
Lexique du désert: Étude de quelques mots-clés du vocabulaire monastique grec ancien
L'appel à l'expérience chez quelques auteurs de la Philocalie
L'expérience spirituelle chez quelques auteurs de la "Philocalie" principalement chez Jean Climaque, Isaac de Ninive et Diadoque de Photicé. Etude du mot peira.
Philoxenos of Mabbug and the Simplicity of Evagrian Gnosis
Examines the fact that Evagrius' writings in the fifth and sixth centuries were viewed in multiple fasion by different writers and theologians. It is argued that Philoxenos of Mabbug, a West Syrian author, used the Evagrian ascetic system as a counter to speculative theology.
The Practical Christology of Philoxenos of Mabbug
The first work in English solely focused on the theology of Philoxenos of Mabbug, whose works are the largest surviving single corpus in all of Syriac literature Offers a new approach to the theological disputes over Christology with particular attention to miaphysite/ monophysite perspective, an aspect of the controversy that has often proved opaque in previous scholarship Connects early Christian doctrinal controversies to contexts of religious practice, such as asceticism and liturgy Philoxenos of Mabbug (c. 440-523) was a prolific late-antique theologian and polemicist who produced the largest literary corpus to have survived in Syriac. He earned a reputation as the leading Syriac opponent of the Council of Chalcedon (451) and its two-nature Christology. In The Practical Christology of Philoxenos of Mabbug, David A. Michelson offers a new understanding of Philoxenos one-nature Christology by interpreting the post-Chalcedonian doctrinal disputes through a holistic analysis of Philoxenos life and works. Michelsons close reading of the entire Philoxenian corpus reveals a miaphysite perspective on the Christological controversies in which the intellectual clash was not primarily over defining doctrine. As a metropolitan bishop, sponsor of a revised New Testament, and monastic theologian, Philoxenos was principally concerned with matters of Christian praxis and the ascetic pursuit of divine knowledge. This book shows how he opposed Chalcedonian Christology because he was convinced its intellectual theological method was inimical to the mystical pursuit of divine knowledge through liturgical and ascetic practice. Philoxenos polemical engagement drew upon a theological epistemology that he had adapted from Pro-Nicene theologians including Ephrem, the Cappadocians, and Evagrius. Philoxenos argued that divine knowledge was not to be achieved through human understanding or doctrinal inquiry. Instead, true divine knowledge was attained through practice, specifically contemplation, reading of scripture, participation in the liturgical mysteries, and ascetic discipline. Michelson considers each of these practices in turn to show how Philoxenos thought ofopposition to Chalcedon as part of a larger vision of ascetic and spiritualstruggle. In short, for Philoxenos conflict over Christology was foremost a practical matter. Readership: Students and scholars of early Christianity; of the history of Late Antiquity; of historical theology; of patristics
Animals as Religious Subjects: Transdisciplinary Perspectives
"Marvel at the Intelligence of Unthinking Creatures!": Contemplative Animals in Gregory of Nazianzus and Evagrius of Pontus
Oeconomus gratiae: Studi per il 20. anniversario di episcopato di Alfredo M. Garsia
Le definizioni di proseuche nel De oratione de Evagrio Pontico
Ecclesiologia e catechesi patristica, "sentirsi Chiesa": Convegno di studio e aggiornamento, Pontificium Institutum Altioris Latinitatis (Facoltà di lettere cristiane e classiche) Roma, 6-7 marzo 1981
La chiesa orante nella catechesi spirituale di Evagrio Pontico
Intorno ad uno scolio creduto di Evagrio
"Sur la base d'une reconstitution du texte, l'A. refuse d'identifier un scholion du cod. Patmos 270 comme étant d'Évagre. Comparaison avec des "Scholia" d'Origène." -cat
En réponse à un contradicteur, l'A. réaffirme que pour Cassien, à l'instar de tous les Pères, la contemplation est plus parfaite que la vie active, mais qu'elle suppose obligatoirement la pratique et la perfection des vertus de cette vie active, qu'elle en est l'aboutissement le plus parfait. -cat
Der 8 [achte] Brief des hl. Basilius, ein Werk des Evagrius Pontikus
Study of the so-called Epistula fidei, then attributed to Basil of Caesarea. The author argues that the letter was written by Evagrius. -jk
The Book of Mystical Chapters: Meditations on the Soul's Ascent, from the Desert Fathers and Other Early Christian Contemplatives
Three centuries of chapters taken from various theologians of the Eastern Orthodox tradition, arranged in ascending levels of Praktikos, Theoretikos, and Gnostikos. Extensive citation from the Praktikos and Chapters on Prayer, among others. -jk
Prayer and Spirituality in the Early Church
Centre for Early Christian Studies, Australian Catholic University
The Prayer of the Heart in Patristic & Early Byzantine Tradition
Early Christian Mystics: The Divine Vision of the Spiritual Masters
See chapter titled "Ascetical practice and contemplative life: Evagrius Ponticus." Title page verso: "Several portions of this book include revised and expanded material from The foundations of mysticism and The growth of mysticism, both by Bernard McGinn" -pub
The Presence of God: A History of Western Christian Mysticism
Includes bibliographical references (p. 442-483) and index.
Studia Anselmiana philosophica theologica
Giovanni Cassiano ed Evagrio Pontico: Dottrina sulla carità e contemplazione
Origeniana nona: Origen and the Religious Practice of His Time; Papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005
La tradizione latina del De octo spiritibus malitiae di Evagrio Pontico
Un correspondant de Grégoire de Nazianze identifié: Pansophios d'Ibora
L'A. propose comme le correspondant auquel Grégoire Nazianze adresse ses lettres 238 et 239, "Pansophios, évêque d'Ibora dans l'Hélénopont, élu après la mort d'Araxios, avec l'appui de Grégoire de Nysse (fin 378 ou fin 380). Mis en relation avec Grégoire de Nazianze par Évagre le Pontique (originaire d'Ibora), il l'invita à venir le voir et lui envoya des présents de fête. Présent au concile de Constantinople en 387." (p. 26) -cat
Institute for Byzantine and Modern Greek Studies
The Philokalia: Writings of Holy Mystic Fathers in Which Is Explained How the Mind Is Purified, Illumined, and Perfected Through Practical and Contemplative Ethical Philosophy
Translation of Evagrius as preserved in the Philokalia. 1:123–37: Hypotyposis; 1:139–69: On the Thoughts; 1:171–72: Praktikos fragments; 2:59-90: On Prayer, assigned by the translator to Nilus. -jk
Selections from On Prayer. -jk
Apatheia bei den Stoikern und Akedia bei Evagrios Pontikos: ein Ideal und die Kehrseite seiner Realität
Leontius of Byzantium: A Cyrillian Christology
The article "is a closely argued historical study that takes issue with David Beecher Evans' claim that Leontius' Christology was totally unorthodox, in the tradition of Origen and the Origenist Evagrius of Pontus," and concludes that in modern terminology Christ is, for Leontius, one person. (p. 399) -cat
Review of Greg Peters, Peter of Damascus: Byzantine Monk and Spiritual Theologian (Toronto, 2011)
La doctrine de la déification dans l'Eglise grecque jusqu'au XIe siècle
Etude de la doctrine de la déification dans l'Eglise grecque. Les degrés de l'oraison et la "Garde de l'esprit". La connaissance pneumatique. Théologie mystique trinitaire. Déification participée dans la theoría accomplie. -cat
Etude de la doctrine de la déification dans l'Eglise grecque. Les voies de la contemplation-union et la [theosis]. L'apatheia et la théorie des passions dans la pensée de l'Orient chrétien. La nature et la grâce; le concept de la liberté humaine et le synergisme des Pères, vécu par les moines. Les méthodes et le caractère de l'ascèse orientale. "Garde du corps" et purification par les vertus. -cat
The Problem of the Vision Face to Face and Byzantine Patristic Tradition
"I shall allow myself to retrace briefly the more salient moments of this long controversy by theologians concerning the vision of God in the patristic tradition. We shall then seek to determine among certain Greek Fathers some doctrinal traits which might characterize theological conceptions of the face to face vision, where the moment of the knowledge of God [katousian] does not intervene." (pp. 231-32) -cat
See 1:24-29 for the Georgian fragment of the Praktikos; 21-24 for the Antirrheticus; 29 for the Tractatus ad Eulogium; 29-36 for the De vitiis quae oposita sunt virtutibus; 36-38 for the De octo spiritibus malitiae. -jk Corp. author: Sot`a Rust`avelis saxelobis k`art`uli literaturis instituti. Georgian, with summaries in Russian. Note(s): At head of title: Sak`art`velos SSR mec`nierebat`a akademia. Sot`a Rust`avelis saxelobis k`art`uli literaturis instituti.Colophon title:; Letopis’ drevnegruzinskoi pis’mennosti sbornik. -cat
Journal of the American Academy of Religion
Leading the Life of Angels: Ascetic Practice and Reflection in the Writings of Evagrius of Pontus
On 'Discernment of Spirits' in the Early Church
Il più grande mistico del deserto: Evagrio il Pontico (m. 399)
Évagre le Pontique. Vie, oeuvres, doctrine spirituelle (ascèse, mystique, prière, connaissance, contemplation). -pub
Epektasis: Mélanges patristiques offerts au cardinal Jean Danielou
Jean Chrysostome et la querelle Origéniste
Bulletin de l'Académie Royale de Belgique. Classe des Lettres et des Sciences Morales et Politiques, 5e Série
À propos d'un aphorisme d'Evagrius Ponticus
L'ancienne version latine des Sentences d'Évagre pour les Moines
[Dans] Chronique d'histoire des Origines Chrétiennes
"Aperçu de la tradition consignée dans les 'Apophthegmes des Pères'. Très brève note sur les problèmes soulevés par les différentes vies de Pacôme. Aperçu de l'étude consacrée à la personne et à l'oeuvre d'Évagre le Pontique." -cat
Annuaire de l'école pratique des hautes études, Ve section, Sciences Religieuses
Recherches sur la postérité littéraire et doctrinale de Clément d'Alexandrie
Influence de Clément d'Alexandrie sur les anciens écrivains de l'Orient: Origène, à propos du "StromateVII", sur la prière; les "Lettres" d'Antoine, à propos de la connaissance de Dieu; Évagre le Pontique, à propos des passions; Pseudo-Denys l'Aréopagite, à propos de l'interprétation de la montée du Sinaï. -cat
Rivista di Storia e Letteratura Religiosa
A proposito di una recente edizione del presunto Commentario all'Ecclesiaste di Evagrio Pontico
Tradition and the Normativity of History 26-29 October 2011
Agapé as an Expression of Apatheia: Contextualizing the Texts of Evagrius Ponticus and John Cassian in the 21st Century
The 21st Century immersion in individualism can be transformed by a transfiguration of reality through renunciation of the intrinsic motivation of fear and replaced with the intrinsic motivation of agapé through contemplative prayer. Contemplative prayer is the motivating force behind the process of theosis. In the later fourth century CE an Egyptian desert monastic, Evagrius of Ponticus, systematized a way of thinking, feeling and living so the soul of one’s existence could ascend to the Divine. Evagrius taught purity of heart, purity of intention, a way of loving the Divine and others that was the access to natural science, theology and final happiness. His Christological contribution created a school of the praktikos, a student of the inner life, to teach a process for conversion of heart, a daily conversation with the Divine that sought to purify humanity of its intrinsic link to fear and show the desert monastics a way to overcome fear with love with eyes opened to the deifying light. This process of temporal renunciation termed theosis strove to attain the metaphysical state of apatheia, a freedom from compulsions, obsessions and addictions to that which exists outside of us. The goal of apatheia was to strip the praktikos of extrinsic interference, rendering one receptive to Divine grace to mediate a life of agape, an incommutable responsibility to the other in our midst. John Cassian, expanding on Evagrius, wrote The Institutes and The Conferences, which contain an ethos of transfigurative methods to purify one's “outward appearance” (exteriorem ornatum) to heal “inner worship” (interioremcultum). The monastic praktikos was to liberate individualism by cultivating humility through praxis and theoria to inculcate the intrinsic motivation of agapé through mysterical prayerfulness, the primary locus of theology. -pub
Leuven Encounters in Systematic Theology (LEST) VIII
Hans Gerstinger: Festgabe zum 80. Geburtstag; Arbeiten aus dem Grazer Schülerkreis
Zur profanen Bildung des Euagrios Pontikos
Lackner surveys the evidence for Evagrius’ secular education in grammar, rhetoric, and philosophy. Evidence from Palladius and the Historia Monachorum suggest that Evagrius had at least a basic education before he came under the influence of the Cappadocians. That he was accomplished in rhetoric is suggested by his being recommended to Nectarius as a dialectician after the departure of Gregory Nazianzus from Constantinople and by his supposed debates with philosophers in Alexandria. More concretely, one can see Evagrius’ rhetorical education appear in the letters, where he uses tropes common during the second sophistic. Of Evagrius’ philosophical education, Lackner finds even more direct evidence. He focuses on allusions to Porphyry’s Isagoge and Aristotle’s Categories in the KG. Though he does not wish to decide definitively whether Evagrius’ allusions came directly from a reading of philosophical texts or not, he is relatively sure that Evagrius read the Isagoge. --CSV
Catena Havniensis in Ecclesiasten: In qua saepe exegesis servatur Dionysii Alexandrini
See pp. xxii-xxiii for a view contrary to Géhin 1979 regarding the genuineness of CPG 2458.5. -jk
Antidōron: Hulde aan Dr. Maurits Geerard bij de voltooiing van de Clavis patrum Graecorum = hommage à Maurits Geerard pour célébrer l'achèvement de la Clavis patrum Graecorum
Nuove catene esegetiche sull'Ecclesiaste
L'esegesi di Evagrio al libro dell'Ecclesiaste
Das Geheimnis der Taufe in den Werken Babai dem Großen
Reprinted Paris: Éditions du Cerf, 1992. Deals with the baptism of Christ and the baptism of humans. Baptism has, according to Babai, two effects, a negative and a positive. the negative clears away the sinful, the positive communicates different talents and gifts. -jk
Das Problem des Pelagianismus bei Babai dem Großen
"Unserer Untersuchung legen wir zugrunde den 'Liber de unione,' den 'Zenturienkommentar' und den 'Markuskommentar.' Der Pelagianismus stellte folgende Hauptgrundsätze auf: 1. Die ersten Menschen befanden sich bei ihrer Erschaffung nicht in einem übernatürlichen Urzustande. 2. Die Sünde im Paradiese hat nur Adam geschadet; sie hatte keine Auswirkung auf das Menschengeschlecht. 3. Die Kindertaufe sei nicht notwendig, da es keine Ersünde gibt. 4. Der Mensch bedarf der Gnade nicht; er kann das Gute vollbringen kraft seiner eigenen Natur ohne die Gnade. Welche Stellung hat nun Babai im einzelnen eingenommen gegenüber diesen dogmatischen Grundsätzen? Das Schrifttum Babais bietet uns hier einen vierfachen Themenkreis zu näheren Erörterungen: 1. Die Taufe; 2. Kindertaufe und Erbsünde; 3. Die Folgen des Sündenfalles im Paradiese für die Menschheit; 4. Notwendigkeit und Wirksamkeit der Gnade. Dazu gesellt sich noch eine direkte und formelle Zurückweisung des Pelagianismus." (p. 78) -cat
Zum theologischen Menschenbild Babais den Großen nach seinem noch unveröffentlichten Kommentar zu den beiden Sermones des Mönches Markus über Das geistige Gesetz
"Das letztgenannte Werk, der Markuskommentar, soll im folgenden dem Inhalte nach der Forschung bekanntgemacht werden. Der Inhalt dieses Kommentar ist im wesentlichen anthropologisch ausgerichtet. Deshalb stellen wir seine Wiedergabe unter diesen Gesichtspunkt. Wir bedienen uns dabei der rein descriptiven Methode, wobei wir zur Ergänzung, zur Vertiefung und zum besseren Verständnis die beiden bereits edierten Werke Babais, den Kommentar zu Evagrius Ponticus mit dem Zusatzkommentar der 60 Kapitel und den Liber de unione, herangezogen haben. Bei der hier durchgeführten theologischen Sachvergleichung hat sich herausgestellt, daß die beiden genannten Werke und der Markuskommentar nur einem Verfasser, eben Babai, zugeschrieben werden können. Zuvor noch einiges über die handschriftliche Überlieferung des Markuskommentars, den Verfasser der Grundschrift, d. h. der beiden Sermones, über Zeit, Zweck und Veranlassung des Kommentars. Leider ist die handschriftliche Überlieferung in einem sehr schlechten Zustande. Der Markuskommentar ist uns erhalten in einer einzigen Handschrift in London, und zwar in Br M add 17 270 (wohl 9. Jh.), die ausschließlich den Kommentar enthält. Von den 42 Blättern ist kaum eines leserlich, eine ganze Reihe bieten nur verstümmelte Sätze. Bei einer Ausgabe des syrischen Textes müßte man sich schon auf einige Textstücke beschränken. Die Verfasserschaft Babais steht außer Diskussion. Wir sind nun in der Lage, in unserem Zusammenhang einiges Neue beizutragen zum literarischen Schaffen und zum Lebensbild des Mönches Markus, des Verfassers der beiden Sermones." (pp. 46-47) -cat
Богословские труды, 1952-1983. Статьи, доклады, переводы.
Izdatel'stvo bratstva vo imia sviatogo kniazia Aleksandra Nevskogo
Ангелы и бесы в духовной жизни по учению восточных отцов
Concerns the teaching on angels and demons in the life of Antony, and the works of Evagrius of Pontus, Macarius of Egypt, and Diadochus of Photiki.
Origenism and Anti-Origenism in the Late Sixth and Seventh Centuries
Examines the complexity of Christological arguments in the sixth and seventh centuries and the influence of Origenist concepts on those arguments.
Evagrius Ponticus and Maximus the Confessor: The Building of the Self in Praxis and Contemplation
Examines the close affinities between Evagrius and Maximus regarding the purpose of ascetic practice and contemplation.
Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies
Evagrius Ponticus: The Making of a Gnostic
Focusing on Evagrius' concept of perfection as the acquisition of spiritual knowledge, this book revisits current perceptions of Evagrius's thought and character by comparing and contrasting him with his contemporaries and predecessors, both Christian and pagan. Ideas of the three 'Cappadocians' and the author of the Macariana, as well as Stoic, Neo-Platonic and earlier Christian writers such as Alcinoos, Plotinus, Clement and Origen, are all explored. Konstantinovsky draws attention to a lack of uniformity in the fourth-century views on the origin of the soul, the body-soul relation, and the eschatological destiny of humankind. Contents: Evagrius in situ : the making of a gnostic -- Knowledge through mental faculties in relation to spiritual knowledge -- Natural contemplation versus knowledge of God's essence -- The intellect's vision of light -- Christology -- The last things. -pub
The Philokalia: A Classic Text of Orthodox Spirituality
Evagrius in the Philokalia of Sts. Macarius and Nicodemus
Evagrius Ponticus on Being Good in God and Christ
Can moral theories of the kind Evagrius Ponticus upheld be useful today? Is his ethics one of many other virtue ethical theories or is it something else entirely? I argue that Evagrius’s theory of virtue is an instance of traditional Christian moral theory. Moreover, as a Christian theory, Evagrius’s moral system stands apart from non-Christian moral theories, virtue, consequentialist and deontological. I further maintain that his morality is robust, because it is able to undercut some of the strongest critiques generally made against moral theories: those of inconsistency and selfishness. It is also successful, because it produced fertile cultural movements that continue at present. I conclude, however, that its theistic, kenotic and inverted nature presents a direct challenge to ethical assumptions of today. -pub
Horizonte der Christenheit : Festschrift für Friedrich Heyer zu seinem 85. Geburtstag
Lehrstuhl für Geschichte und Theologie des christlichen Ostens
Unpublizierte Fragmente des Markianos von Bethlehem (CPG 3898)
See p. 155 for a Greek excerpt of De oratione taken from four codices. -jk
Regula Benedicti 73:8: A Rule for Beginners
Papers from the 1985 and 1986 Cistercian Studies Conferences, organized by the Institute of Cistercian Studies of Western Michigan University, and held in conjunction with the 20th and 21st International Congresses of Medieval Studies in Kalamazoo, Michigan, on May 9-12, 1985 and May 8-11, 1986. -cat
The Christology of Evagrius and the Parent System of Origen
Sur les pas des Araméens chrétiens: Mélanges offerts à Alain Desreumaux
Sinai Syr. 24 as an Important Witness to the Reception History of Some Syriac Ascetic Texts
Author notes that in Sinai Syr. 24 every mention of Evagrius in the Homilies of St. Isaac of Nineveh has been altered. -jk
Les citations d'auteurs latins Chrétiens dans les vies de saints Bretons Carolingiennes
Relevé des citations patristiques, dans les vies bretonnes des 9e-10e siècles. Elles sont groupées dans quelques vies et appartiennent à l'hagiographie, l'exégèse, l'histoire, les recueils de formules, l'homélie exégétique, aux règles, à la poésie. Ces nombreuses citations donnent une idée de la façon dont travaillaient les rédacteurs des vies. -jk
http://discovery.lib.harvard.edu//?itemid=%7clibrary%2fm%2faleph%7c002159716; http://nrs.harvard.edu/urn-3:hul.eresource:oxfbyzan
Isaak von Ninive und seine Kephalaia Gnostika: Die Pneumatologie und ihr Kontext
"Isaac of Nineveh (7th century AD), or Isaac the Syrian, was, among all the Syriac writers, the one to exert the greatest influence outside the Syriac-speaking world, becoming a highly venerated Father of Byzantine Orthodox spirituality and theology. In Isaak von Nineve und seine Kephalaia Gnostika, Nestor Kavvadas first draws out the frictions between East Syrian episcopacy and the anchorite mystical movement as represented by Isaac, in search of the historical context of Isaac's teaching on the working of the Holy Spirit on the monk. Then, he draws out of Isaac's writings, and especially the Kephalaia Gnostika, the underlying structure of Isaac's thought on the working of the Holy Spirit, with the tension here between the here and now and the 'New World' that can be momentarily anticipated in the present world."--Provided by publisher.
Eastern Influences on the Rule of Saint Benedict
Corpus scriptorum Christianorum Orientalium. Scriptores Syri 144–145.
Commentaire du livre d'abba Isaïe (logoi I-XV)
Syriac text and French translation of Pushaḳa de-memre de-ketaba de-Abba Ishaʻya.ʾ Vol. 1 contains the Syriac text, v. 2 the translation. Syriac fragments of Evagrius at p. 256. -jk
Palladius of Helenopolis: The Origenist Advocate
Chapter 4 "The Lausiac History" reconstructs the context of the composition of HL, and sees it as an "Origenist Apologia" directed to the imperial court in response to the accusations of Jerome. Palladius' relationship to Evagrius and other "Origenist" monks is discussed here. Chapter 5 "The ascent to God in prayer" deals with the influence on the HL of Evagrius' understanding of praxis, natural contemplation and Scripture, and theologia. -be
Kirakos Erznkaci's On the Eight Thoughts of Evagrius.
Antony, Athanasius, Evagrius: The Egyptian Fate of Origenism
This book brings together essays by eminent scholars who explore selected aspects of Evagrius’s life and times and address his far-flung and controversial but long-lasting influence on Latin, Byzantine, and Syriac cultures in antiquity and the Middle Ages. Touching on points relevant to theology, philosophy, history, patristics, literary studies, and manuscript studies, Evagrius and His Legacy is also intended to catalyze further study of Evagrius within as large a context as possible. Contributors: Gregory Collins, OSB, Kevin Corrigan, Brian E. Daley, SJ, Luke Dysinger, OSB, Joel Kalvesmaki, Julia Konstantinovsky, Dirk Krausmüller, David Michelson, Blossom Stefaniw, Columba Stewart, OSB, Anthony J. Watson, Robin Darling Young. -pub
Evagrius in the Byzantine Genre of Chapters
The Soul's Cure in Letters: The Death of Gregory of Nazianzus and the Consolation of Evagrius of Pontus
Translation of Evagrius of Pontus, Letter 57, along with commentary, arguing that Evagrius wrote the letter in response to news of the death of Gregory of Nazianzus, and used the moment as a lesson to show how one should go through consolation.
Provides definitive lists of Evagrius's works, of editions and translations of those works, and of studies related to his life and thought. The Guide includes an inventory of relevant ancient sources that refer to Evagrius and a display of imagery from the ancient world. Updated quarterly, the Guide will gradually introduce a manuscript checklist, images of manuscripts, transcriptions of those manuscripts, and open source critical editions of Evagrius's writings. -pub
The Epistula fidei of Evagrius of Pontus: An Answer to Constantinople
The De fide or Epistula fidei by Evagrius is widely thought to have been written from Constantinople around 381 to Christians back home, in Pontus. In this article I revive and refine a thesis advanced in 1923 by Melcher, that the letter was written in fact to Constantinople, after Evagrius fled the city in 382. Building on Melcher’s insights, I argue that Evagrius wrote the letter from Jerusalem or Egypt, as a monk, sometime in 383 or later. Thus, the letter is not really a defense of his actions, even though he explains why he fled Constantinople. It is rather a pastoral letter, draped in the spiritual and intellectual mantle of Gregory—an attack on the heresies in the city and a demonstration to the orthodox of a higher epistemology. Revising the date and audience of the Epistula fidei permits new insights into the development of Evagrius’s theology, the state of Constantinople under Nectarius, and the contested inheritance of Gregory of Nazianzus. -pub
Les sages du désert: Antoine, Pachôme, Évagre, Syméon
Bibliothèque de l'École des hautes études. Section des sciences religieuses
Monachismes d'Orient: Images, échanges, influences; hommage à Antoine Guillaumont; cinquantenaire de la chaire des "Christianismes orientaux", EPHE SR
Soul Making: The Desert Way of Spirituality
Die arithmetische Feinstruktur im Traktat De oratione des Evagrios Pontikos
"In the introduction to his tractate De oratione Evagrios Pontikos speaks of figures" "that are “triangles”, “squares”, and even “spheres”. These remarks are less cryptic if one regards the numerical systems used in late antiquity. However, they may hint at a hidden structure within De oratione. Selecting all chapters whose numbers are “triangles”, or “squares” respectively, etc., we find chains of sayings which follow certain themes woven into the “fabric” of the tractate. This discovery reveals again Evagrios as the "master of literary composition." -pub
Horsiese zwischen Pachom und Evagrios Pontikos
The Significance of Acedia and Apatheia in Evagrius Ponticus
Translation by Marc DelCogliano of author's "Die Bedeutung von Akedia und Apatheia bei Evagrios Pontikos," with updates by the author. Includes a fresh English translation from the Greek retroversion (by Frankenberg) of Evagrius's Antirrheticus 6 (On Acedia). -MDC
Die Praktike bei Evagrios Pontikos und in den Pachom-Briefen
Ausgehend von einem Überblick über Leben und Lehre bzw. Schriften lassen sich anhand der bei Evagrios systematisiert und bei Pachom in den Schriften verteilt vorliegenden Aussagen zu den Grundlagen christlicher Nachfolge im monastischen Leben, anders als beim Thema der kontemplativen Gottesschau, Gemeinsamkeiten beobachten, die einerseits in den Bezugsrahmen der Theologie der Wüste, andererseits in den des Christseins schlechthin einzuordnen sind. -cat (L'AP)
Die Bedeutung von Akedia und Apatheia bei Evagrios Pontikos
Has a German translation of Antirrhetikos 6. -jk
Why Can’t We See Demons? The Evagrian Concept of the Structure of Bodies Originating from Three Parallel Material Worlds, in the Context of Aristotelian Quality Theory
Drawing from Evagrius's Letter 56 and the Aristotelian approach to sense-perceptible bodies, the author adumbrates Evagrius's common theory about the corporeality shared by demons, humans, and angels. By "quality" the author does not mean Aristotle's third category but rather something more like "temperament" or "mixture" (κρᾶσις). -jk
Palladius of Helenopolis: a Party and Its Supporters in the Church of the Late Fourth Century
Monastic Thought on the Passions: Pseudo-Macarius versus Evagrius Ponticus
This paper offers a comparative study of two prominent figures of Byzantine monasticism – Evagrius of Pontus and Pseudo-Macarius – with regard to their teaching concerning the passions. The author considers the basic ideas of the passions in the writings of these two authors and discusses the similarities and differences between their teachings, as well as the compatibility of the Macarian teaching on the passions with the Evagrian schema of eight generic thoughts. The comparative analysis shows that the Macarian and Evagrian lists of passions, though different, are not incompatible. They represent different approaches and emphases, rather than a disagreement in principles between the two ascetic writers.
Cyril of Scythopolis and the Second Origenist Controversy
Summary of a critical study on Cyril's monastic biographies concerning their reliability as historical sources for Sixth-Century origenism
The Second Origenist Controversy: A New Perspective on Cyril of Scythopolis' Monastic Biographies as Historical Sources for Sixth-Century Origenism
This study is noteworthy for reconstructing the events surrounding the condemnation of Origenism and the three Chapters in the mid-sixth century. The author argues that the fifth ecumenical council was a struggle, in the main, between two coalitions. The anti-Origenists managed to have Origen, Didymus, and Evagrius condemned, but only in a special preliminary session; the main sessions condemned the three Chapters, argued by the author to be a victory for those who opposed the anti-Origenists. This explains the discrepancies in reports of the 5th ecumenical council as to what really happened, with anti-Origenists such as Cyril of Scythopolis downplaying the condemnation of the three Chapters, and suggesting instead that it was a resounding defeat of Origenism. -jk
The Christian Ascetic Tradition on Dejection and Despondency
Did Evagrius Ponticus (AD 346–99) Have Obsessive–Compulsive Disorder?
http://jmb.rsmjournals.com/content/18/1/49.abstract https://www.academia.edu/keypass/MXh6bm95cjF6MUNVOVJySlJPaXpkZTQxRXhOMkRhOXV1QXZvMFpaUVlWZz0tLUcySHRPSGJlOUhMMUUyaHkyUmIwbEE9PQ==--879a2eca20eaf979b7724ae0f21c6facde427999/t/HeR-NirePnx-nJ4Lc/resource/work/13744403/Did_Evagrius_Ponticus_AD_346-99_Have_Obsessive-Compulsive_Disorder
Evagrius Ponticus was one of the most important and influential spiritual writers in the early Christian church. This author argues that he suffered from obsessive-compulsive disorder: in particular, the demonic ‘thoughts’ which he repeatedly describes meet all the criteria for obsessions. If this is true, it offers a new perspective on the relation between pastoral theology and psychiatric disorders: the spiritual tradition which Evagrius helped found may, as a result, have tended to exacerbate such symptoms in others, but it also possessed the resources to address them in a practical way. -pub
Texte und Untersuchungen zur Geschichte der altchristlichen Literatur
The Sapphire Light of the Mind: The Skemmata of Evagrius Ponticus
See chapter titled Mystic as desert calligrapher: Evagrius Ponticus. -cat
Desert Christians: An Introduction to the Literature of Early Monasticism
See esp. part 4, Monastic Theologians: 10. Evagrius Ponticus: Ascetical Theory (p. 311); The Desert Calligrapher (p. 312); The Art of the Chapter (p. 316) The Eight Evil Thoughts (p. 322) Combat with Demons (p. 327) Notes (p. 330) Bibliography (p. 333) APPENDIX 10.1. Evagrius's Number Symbolism (p. 339) APPENDIX 10.2. Evagrius Ponticus, Sententiae ad Virginem (p. 342). 11. Evagrius Ponticus: Mystical Theology (p. 345) Mapping the Journey to God (p. 345) Pure Prayer (p. 350) Cosmology (p. 354) The Origenist Controversy (p. 359) Notes (p. 364) Bibliography (p. 367) APPENDIX 11.1. A Glossary of Evagrian Spirituality (p. 368) APPENDIX 11.2. Evagrius Ponticus, Skemmata (p. 370). -cat
"Salt for the Impure, Light for the Pure": Reflections on the Pedagogy of Evagrius Ponticus
Bibliothèque des centres d'études supérieures spécialisés; Travaux du Centre d'études supérieures spécialisé d'histoire des religions de Strasbourg
La Bible et les Pères, colloque de Strasbourg
Y a-t-il une influence du "Grec biblique" sur la langue spirituelle des Chrétiens? Exemples tirés du Psaume 118 et de ses commentateurs d'Origène à Théodoret
Mémorial Mgr Gabriel Khouri-Sarkis, 1898-1968, fondateur et directeur de l'Orient syrien, 1956-1967: Revue d'étude et de recherches sur les églises de langue syriaque
L'Attitude de Philoxène de Mabboug à l'égard de la spiritualité "savante" d'Évagre le Pontique
Les origines de la doctrine de la 'La-hasusuta' (apatheia) chez Philoxène de Mabbug
La doctrine de la "la-hasusuta" a comme source immédiate la doctrine de l'"apatheia" d'Évagre le Pontique. Sources de Philoxène et d'Évagre. -cat
Abhandlungen der Geistes- und Sozialwissenschaftlichen Klasse
Akademie der Wissenschaften und der Literatur; in Kommission bei F. Steiner
Berliner Sogdische Texte, vol. 2, Bruchstücke der grossen Sammelhandschrift C 2
Antirrheticos in Sogdian. Berliner sogdische Texte I published as Abhandlungen der Preussischen Akademie der Wissenschaften Philosophlisch-historische Klasse; jg. 1941, nr. 10. Paged also: [819]-918. -cat
Contextualizing the Spiritual Doctrine of Evagrius of Pontus in Fourth Century Egyptian Monasticism: Determining the Source of Desert Animosity
Nilus-Exzerpte im Pandektes des Antiochus
"Des citations de deux oeuvres de Nil d'Ancyre [dans la Clavis P. G., sous le nom d'Évagre le Pontique: le'De octo spiritibus malitiae' et le 'De oratione', dans le 'Pandecta scripturae sacrae' d'Antiochus de Saint-Sabas. -cat
It is widely accepted that Evagrius Ponticus had a large influence on the writings of John Cassian. Cassian’s use of the eight vices compiled by Evagrius are a clear indica-tion of this influence. Many scholars also deem Cassian’s demonology to be an inherit-ance of Evagrius, but a closer look shows how Cassian both inherits and developsEvagrian concepts. An important part of his demonology is his conception of the personof the Devil. Cassian’s origin story of the Devil vastly departs from Evagrius’ makingthe role of the Devil in either theologian’s writings serve a different purpose and openup questions concerning Evagrius’ influence on Cassian.
Centre d'études des religions du livre. Laboratoire associé au C.N.R.S. No 152
Pp. 452-53 has an update on the work of the Guillaumonts on Evagrius. -jk
Texte und Textkritik: Eine Aufsatzsammlung
Fragments grecs inédits d'Évagre le Pontique
Includes fragments from Letters 4, 25, 27, 31, 52, 56, 58. See esp. 216-21. -jk
Die spirituelle Hausapotheke: Für alle Fälle
Die spirituelle Hausapotheke Die große Widerrede, der Antirrhetikos des Evagrius Ponticus gegen die negativen Gedanken, ist auch heute noch eine wichtige Inspiration für das spirituelle Leben. In diesem Büchlein sollen die wertvollen und durchaus sehr lebenspraktischen Vorschläge aus dem 4. Jahrhundert in leicht lesbarer Weise für alle Not- und Lebenslagen des heutigen Menschen nutzbar gemacht werden. Dazu werden Textauszüge aus dem Antirrhetikos in Bezug zu solchen Lebenslagen gebracht. Kommentare von Anselm Grün runden das Ganze ab.
A proposito della presenza di Origene in 'praedestinatus': Il Cristianesimo Latino del sec. V tra Origene e Agostino
"La presenza di Origene [nel 'Praedestinatus'] viene registrata cinque volte." Vi "viene invece proposto e difeso l'origenismo dei monaci egiziani e palestinesi del sec. IV che, veicolato dai 'Kephalaia' di Evagrio, assurge nel monachesimo gallo del sec. V a nuova sintesi ascetico-antropologica...dopo l'anno 425, e più precisamente dopo la morte di Agostino Ý430." l'autore del "Praedestinatus" "ricalcava in sostanza la tesi di Rufino 'De adulteratione librorum Origenis' [e] distingue definitivamente tre Origene: uno di origine sira, corruttore di costumi; uno eretico, adulterato da 'perversi dottori' (Marcione-Apelle-Ampolliano) e mai esistito; uno cattolico." "Se in 'Paedestinatus' (!) Agostino è il principale autore incriminato...appare evidente che qualcuno sta tirando in ballo Origene per gli stessi motivi predestinazionisti." "Benché [l'autore del 'Praedestinatus'] giudichi la predestinazione-eresia (la predeterminazione degli uomini da parte di Dio al male e al bene) non di Agostino bensí di altri, è tuttavia come simpatia più vicino ad Origene che al vescovo d'Ippona...la sua apologia di Origene tende, da una parte, a liberare il maestro alessandrino da una possibile accusa predestinazionista; dall'altra, riproponendo vecchi argomenti di contraffazioni indotte nei suoi scritti (l'Origene da non seguire perché falso e mai esistito), tenta di dargli uno spazio ufficialmente riconosciuto presso quanti lo seguivano come loro maestro spirituale." (pp. 229; 232-34; 238; 240) -cat
Überlieferungsgeschichtliche Untersuchungen
Markos Eremites und der Origenismus: Versuch cr Neudeutung von Op[usculum] XI
Pp. 325-334 for Syriac and Latin translation of The Just and the Perfect (CPG 2465).
L'édition romaine (1673) des Tractatus de S. Nil et l'Ottobonianus gr. 25
Christian Spirituality: Origins to the Twelfth Century
Eastern Christianity: Monasticism and Asceticism
Prayer in Eastern Monasticism and in St Benedict
Pub. info: Still River, Mass.: St Bede's Publications. -pub
Three parts in two separate volumes, discussing Ethiopic fragments of Evagrius, prob. spurious.
Les manuscrits éthiopiens de M.E. Delorme
This article spans three volumes: 18:423-27, 20:207-9, 22:443-47 and includes the Ethiopic version of The Eight Spirits of Wickedness. -jk "The attribution to Evagrius of other writings...is not based on a clear identification of the texts." -A. Bausi.
La mauvaise passion de la colère selon Évagrius
Social Psychology ; Motivation ; Personality ; Behavior ; Identity Formation ; Self Image;
Possible Selves in Late Antiquity: Ideal Selfhood and Embodied Selves in Evagrian Anthropology *
In social psychology an ideal self is understood as a psychological component of the self that serves as the core mechanism for self-regulation and motivation. According to the theory of Possible Selves put forward by psychologists Hazel Markus and Paula Nurius, the self is a collection of schemas or possible selves, which represent individuals' ideas of what they might become, what they would like to become, and what they are afraid of becoming. According to this prominent model, people evaluate their current selves with reference to possible selves. The latter function as incentives for behavior by providing a conceptual link between cognition and motivation. This article considers the intellectual background that gave rise to this double view of selfhood and examines the ideal self model prescribed by the Alexandrian theologians and their followers. The identification of the self is tied to value judgments, namely, to what one believes to express oneself best, be that cognition, desire, moral choices or personality. -pub
An Ancient Monastic Writing Giving Advice to Spiritual Directors (Evagrius of Pontus, On Teachers and Disciples)
ISBN 9061865115 (Leuven University Press)
Origeniana quinta: Historica, Text and Method, Biblica, Philosophica, Theologica, Origenism and Later developments: Papers of the 5th International Origen Congress, Boston College, 14-18 August 1989
The Image of God and the Anthropomorphite Controversy in Fourth Century Monasticism
Contemplation et imagerie sacrée dans le Christianisme Byzantin
Contrairement à un avis assez répandu "l'icône est moins consubstantielle à l'orthodoxie...dans la théologie officielle et dans la religion communautaire." Il en est de même des milieux monastiques de souche intellectualiste évagrienne, pour qui la prière pure est la prière par excellence, car ils sont hostiles, à toute démarche imaginative. Analyse des affinités de la théologie iconomaque avec l'idéal de la prière pure; analyse de l'influence de la multiplication des icônes; examen de témoignages des XI-XIIe s. et XIVe s. (hésychasme). (p. 29) -cat
Supercheries et méprises littéraires: L'oeuvres de Saint Théodore d'Édesse
Un auteur spirituel Byzantin du 12e siècle: Pierre Damascène
Divine Sovereignty, Divine Providence,and Prayer in the Thought of Evagrius Ponticus
According to the thesis of the project, the intent is to detail the relationship in Evagrius’ thought between prayer and theological conviction, namely sovereignty and providence. The present work intends to illustrate that Evagrius’ s position on sovereignty and providence informs his teachings on prayer. -pub
Mystagogy: A Monastic Reading of Dionysius Areopagita
Dionysius’ Predecessors: Evagrius and Macarius
Wahrheit und Methode: Platonische Dialektik und Evagrische Seelenführung
Philosophie des Mönchseins: Am Beispiel des Ad Monachos des Evagrius Ponticus und seines Bezuges zum 'asketischen' Charakter der antiken Ethik
The Watchers' Whispers: Athenagoras's Legatio 25, 1-3 and the Book of the Watchers
The passage 25,1-3 in Athenagoras' «Legatio pro christianis», a work replete with Greek philosophical and mythological material, seems to represent a retelling of a Jewish narrative, both biblical and pseudo-epigraphic, namely the myth of the Watchers. The Athenian introduces Greek philosophical terminology and problems within his retelling of the myth. Athenagoras, employing especially Stoic psychological terms, investigates the way the fallen angels act within the human souls. In this way, one may say that he internalized the myth and conferred on it a psychological analysis. He was probably the first to undertake this kind of investigation, before Evagrius, who articulated the most elaborate analysis of the psychological effects of the demonic influences. -cat (L'AP:)
Four Faces of Anger: Seneca, Evagrius Ponticus, Cassian, and Augustine
Passions, Pleasures, and Perceptions: Rethinking Evagrius Ponticus on Mental Representation
Evagrius Ponticus’s theory of the eight bad thoughts has often been read as indebted to Stoic ideas of mental representation. This is in part, however, a consequence of the fact that the significance of φαντασία to Plato’s own thought has only recently begun to receive adequate attention. In this paper, I explore how recent studies into Plato’s theory of passion help illuminate Evagrius’s ideas about the relationship between affect and mental representation. Interpreting Evagrius’s treatment of passion as perspectival (rather than judgmental) helps illuminate his understanding of the relationship between the ascetic and contemplative lives and his conception of selfhood.
Zeitschrift für Antikes Christentum / Journal of Ancient Christianity
ISSN ISSN (Online) 1612-961X, ISSN (Print) 0949-9571,
Vice and Self Examination in the Christian Desert: An Intellectual Historical Reading of Evagrius Ponticus
This thesis offers an analysis of the vice tradition of the fourth-century monk Evagrius Ponticus.sWhile Evagrius, like others before him, understands that virtue and vice have an affective component, and that these affections are reactions to mental images, for Evagrius these images aresveridically thinner than what we find in earlier discussions of passion in ancient philosophy. As a result, vice is less a matter of false reasoning andsfalse perception than it is a matter of the excessive dwelling on representations connected with events of one’s personal history, to the point that the passions aroused at the time of those events become globalized dispositions. Evagrius’s concern withshow memories lead us to dwell on these “bad thoughts” proves to be point of contact with psychoanaly which many modern authors, including Michel Foucault, have detected; yet a closesanalysis of what Evagrius takes to be involved in self-examination revealssthat Foucault’s account of the “technologies of the self” fails to take into account Evagrius’s interest in the distinction between the endowed self, that self which is examined, and the ideal self, the goal of the ascetic activity. -pub
Ce travail expose quelques aspects de la psychopathologie telle qu’elle a été évoquée dans la littérature monastique chrétienne des ive–ve siècles. Trois auteurs sont abordés en particulier : Évagre le Pontique (345–399) ; Jean Cassien (360–435) ; Théodore de Pétra ( ?−530). Plus largement, l’étude renvoie aux Apophtegmata Patrum, collection de textes qui recueille les « paroles » ou « déclarations » (c’est le sens grec du mot apophtegme) que des moines expérimentés adressaient à leurs disciples. Trois dimensions de la psychopathologie sont retenues : le rôle de la parole, en particulier dans l’expression spécifique curatio verbi ; l’intérêt psychique de la vie onirique ; la mise en place originale dans le monachisme byzantin du ve siècle d’une structure sociale appropriée d’accueil et de soin de moines présentant des troubles mentaux. Observées à l’aune d’un genre de vie inédit relativement, ces notions de psychologie et de maladie de l’âme, (morbus animae) selon l’expression classique, ne sont pas dépourvues d’intérêt scientifique, d’autant qu’elles sont adossées à une conception de l’homme psychique et des ses difficultés qui laisse présager l’humanisme d’Hegel et des aliénistes. À ce titre, pour le moins, le monachisme chrétien ancien tel qu’il apparaît dans ses écrits, acquiert un droit de cité à explorer dans le cadre d’une histoire de la psychopathologie.
Cappadocian Elements in the Mystical Theology of Evagrius Ponticus
La réception du livre de Qohélet (ier-xiiie s.)
L’Ecclésiaste à l’épreuve de l’allégorie dans les scholies d’Évagre le Pontique
Βιβλιοθήκη Ἑλλήνων Πατέρων καὶ Ἐκκλησιαστικῶν Συγγράφεων
Αποστολική Διακονία της Εκκλησίας της Ελλάδος
Contains editions of Praktikos, Gnostikos, Kephalaia Gnostika, "Hellenic Excerpts, Thoughts, Contradiction" (according to publisher), Sentences to Monks, and Sentences to a Virgin. -jk
Les six centuries des "Kephalaia gnostica": Édition critique de la version syriaque commune et édition d'une nouvelle version syriaque, intégrale, avec une double traduction française; Kephalaia gnostica
Syriac text of both the expurgated and the unexpurgated versions, with French translation on each page; introduction in French. Reviewed: Jean Kirchmeyer, L'Orient Syrien 9 (1964): 383-89. -jk
Les leçons d'un contemplatif: Le traité de l'oraison d'Évagre le Pontique
Translation of On Prayer. Cf. A. Baumstark. Geschichte der syrischen Literatur. 1922, p. 87.
De malignis cogitationibus. Greek text with parallel French translation; introductory material and notes in French. Reviewed: Gould, Graham. Journal of Theological Studies 50, no. 2 (1999): 778-79. -jk
Le gnostique, ou, A celui qui est devenu digne de la science
Critical edition of the Greek fragments, with complete translation of those fragments integrated with the Syriac and Armenian versions. Includes commentary and tables. Reviewed: E. Desplaces, Revue de Philologie de Litterature et d'Histoire Anciennes 63, no. 2 (1989): 305-6. F. X. Druet, Etudes Classiques 59, no. 1 (1991): 82. Graham Gould, Journal of Theological Studies 41 (1990): 687-90. J. Mallet, Rivista di Storia e Letteratura Religiosa 26, no. 1 (1990): 188-90. A. Pasquier, Laval Theologique et Philosophique 48, no. 3 (1992): 473-74. -jk
Text in French and Greek on facing pages; introd. and commentary in French. Reviewed: A. Pasquier, Laval Theologique et Philosophique 52, no. 3 (1996): 897-98. Graham Gould, Journal of Theological Studies 46, no. 1 (1995): 352-54. -jk
Critical text, French translation, and commentary of the Scholia on Proverbs. Reviewed: J. W. Trigg, Church History 59, no. 3 (1990): 387-88. J. Schamp, Revue Belge de Philologie et d'Histoire 68, no. 1 (1990): 179-81. Andrew Louth, Journal of Theological Studies 41 (1990): 686. J. Mallet, J. Rivista di Storia e Letteratura Religiosa 25, no. 1 (1989): 157-60. See appendix 2 for editions and translations of CPG 2457 and 2442. -jk
A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, 2nd series
See pp. 115–122 for translation of Epistula fidei. Attributed by translator to Basil, 360. Reprinted in 1905, Oxford. -jk
Complete Slovenian translation of the majority of Evagrius's works: KAZALO 9 G. Kocijančič: Predgovor 13 W Harmless DJ: Mistik kot puščavski kaligraf: Evagrij Pontski (prevedel Vid Snoj) 43 GNOME 45 Druga poglavja (CPG 2443) 47 Duhovne gnome v abecednem zaporedju (CPG 2444) 50 Druge gnome (CPG 2445) 52 Druga poglavja (fragment) (CPG 2446) POGLAVJA IN TRAKTATI 53 Praktik (CPG 2430) 85 Gnostik (CPG 2431) 102 O molitvi (CPG 2452) 131 Gnostična poglavja (CPG 2432) 191 Motrenja (CPG 2433) 199 Samotarjem v samostanih in skupnostih (CPG 2435) 213 Spodbuda za devico (CPG 2436) 220 Spodbuda samotarjem (CPG 2454) 227 Triintrideset urejenih poglavij ali Opredelitve strasti duše, dovzetne za smisel (CPG 2442) 232 Osnove samotarskega življenja: predstavitev delovanja molka (CPG 2441) 245 O osmih hudobnih duhovih (CPG 2451) 263 O mislih (CPG 2450) 302 Evlogiju (CPG 2447) 339 O nekrepostih, ki so nasprotne krepostim (CPG 2448) 345 Ugovarjalec (CPG 2434) 439 SHOLIJE 441 Sholija k Apostolskim delom (nocpg05) 442 Sholije k Jobovi knjigi (CPG 2458.2) 446 Sholije k Pridigarju (CPG 2458.5) 473 O molitvi očenaš (CPG 2461) 476 Sholije k Lukovemu evangeliju (CPG 2458.6) 487 Sholije k Pregovorom (CPG 2456) 566 Razlaga Pregovorov (CPG 2477) 568 Sholija k Prvi Samuelovi knjigi (CPG 2458.1) 568 Sholije k Psalmom (fragmenti) (CPG 2455) FRAGMENTI 571 Opredelitve (nocpg03) 573 Tri poglavja o molitvi (CPG 2453) 575 Spodbuda umu (CPG 2473) 576 O serafih, o kerubih (CPG 2460, 2459) 579 PISMA (CPG 2437-2439) SPISI DVOMLJIVEGA AVTORSTVA IN NEPRISTNI SPISI 661 Nasveti (CPG 2432a3b) 663 Spodbude (CPG 2469) 665 Posnemanje Visoke pesmi (CPG 2463) 666 O učiteljih in učencih (CPG 2449) 668 Parenetik (CPG 2443) 673 Posnemanje Pridigarja (CPG 2464) 675 Posnemanje Pregovorov (CPG 2464a) 669 Izbrana bibliografija
Spiritual Progress: Studies in the Spirituality of Late Antiquity and Early Monasticism; Papers of the Symposium of the Monastic Institute, Rome, Pontificio Ateneo S. Anselmo, 14-15 May 1992
Spiritual Progress in the Works of Evagrius Ponticus
De Historia Lausiaca quaenam sit hujus ad monachorum Aegyptiorum historiam scribendam utilitas: Adjecta sunt quaedam hujus historiae Coptica fragmenta inedita
Contains the important Coptic Life of Evagrius, with Latin translation. See the translation by Vivian. -jk
Histoire des monastères de la Basse-Egypte vies des saints Paul, Antoine, Macaire, Maxime et Domèce, Jean le Nain, &a [sic]: Texte copte et traduction française
Histoire des monastères de la Basse-Egypte
Edition and French translation of Coptic collection of apophthegmata. See pp. 137–138, 157–158, 160–161, 195–196, 200–202 for accounts of interactions between Macarius and Evagrius.
Limning the Psyche: Explorations in Christian Psychology
Ascetic Theology and the Eight Deadly Thoughts: [Evagrius of Pontus' Teachings as Resource for Spiritual Regeneration]
The Patristic Background of St. Symeon the New Theologian's Doctrine of the Divine Light
Treatment of Evagrius's use of light imagery: 229-31. -jk
On Prayer: An Interpretation of St. Neilos / Περὶ προσευχῆς: Ἑρμηνεία στὸν ὅσιο Νείλο τοῦ ἀσκητή
Commentary on On Prayer, CPG 2452. See the review by Fr. Maximos (Constas), https://www.academia.edu/31257527/Elder_Aimilianos_Commentary_on_Evagrios_On_Prayer.pdf
vol. 2 of The Psychological Basis of Mental Prayer in the Heart. Available online or in print (but only through the website, as print-on-demand). This volume presents five texts of Evagrius in new English translations: Praktikos (called by the author Treatise on the Practical Life); On the Thoughts; the Gnostic; the complete Kephalaia Gnostica; and the Skemmata. In addition, the author presents a detailed commentary on the Praktikos and On the Thoughts, and a detailed discussion of the parts of the Kephalaia Gnostica that pertain to Evagrius's doctrines of asceticsm and contemplation. -jk
Acedia—religiöse Gleichgültigkeit als Logismos und Denkform bei Evagrius Ponticus
Dissertation (Doctoral) : Universität des Saarlandes, 1988. -cat
Lebensverwirklichung und christlicher Glaube: Acedia-Religiöse Gleichgültigkeit als Problem der Spiritualität bei Evagrius Ponticus
Originally presented as the author's thesis (doctoral) -- Humboldt-Universität, Berlin. -cat
Department of Religious Studies, University of Missouri
Wisdom of the Byzantine Church : Evagrios of Pontos and Maximos the Confessor
Four lectures by Andrew Louth; edited by Jill Raitt. At head of title: 1997 Paine Lectures in Religion. -cat
Wealth and Poverty in Early Church and Society
Baker Academic; Holy Cross Orthodox Press
Care for the Poor, Fear of Poverty, and Love of Money: Evagrius Ponticus on the Monk's Economic Vulnerability
Originally presented at a conference sponsored by the Stephen and Catherine Pappas Patristic Institute at Holy Cross Greek Orthodox School of Theology in Brookline, Massachusetts, in October 1995. -cat
Making Public the Monastic Life: Reading the Self in Evagrius Ponticus' Talking Back
First presented at a conference, "The Religious Self in Antiquity" held at Indiana University in September 2003. -cat
See 3:68-120 for Evagriana. Pp. 117-20 has a Greek fragment of the Life of Evagrius. -jk
Φιλοκαλία τῶν νηπτικῶν συνερανισθεῖσα παρὰ τῶν ἁγίων καὶ θεοφόρων πατέρων ἡμῶν ἐν ᾑ διὰ τῆς κατὰ τὴν Πρᾶξιν καὶ Θεωρίαν Ἠθικῆς Φιλοσοφίας ὁ νοῦς καθαίρεται, φωτίζεται, καὶ τελετοῦται
Reprint of the Philokalia, first published in Venice, 1782. Hypotyposis: 1:38-43; On the [Evil] Thoughts, 44–57; 5 chapters from the Praktikos (29, 32, 91, 94, 15; uncredited): 58; On Prayer: 1:176-89 (ascribed to St. Nilus). At pp. 36-37 are two images of Evagrius, drawn by Ράλλη Κοψίδη (1957), and commentary on his place in the Orthodox tradition. -jk
Contains a Greek fragment of KG IV.76: Ἔλεγε καὶ Εὐάγριος ὅτι ἐμπαθής τις ὢν καὶ προσευχόμενος ταχυτέραν αὐτῷ γενέσθαι τὴν ἔξοδον, ἔοικεν ἀνθρώπῳ παρακαλοῦντι τὸν τέκτονα ταχέως συντρίψαι τὴν κλίνην τοῦ ἀσθενοῦντος. Διὰ γὰρ τοῦ σώματος τούτου περισπᾶται ἡ ψυχὴ ἀπὸ τῶν παθῶν αὐτῆς καὶ παρακαλεῖται·
Bible. Kings Criticism, interpretation, etc.
Bible. Octateuch Criticism, interpretation, etc.
Bible. Old Testament. Kings, 3rd-4th (Vulgate)
Christian literature, Early Greek authors.
Königsbücher (Book of the Old Testament)
Les anciens commentateurs grecs de l'Octateuque et des Rois: [Fragments tirés des chaînes]
Includes a Greek fragment of KG VI.61: εἰ ὁ θεὸς “οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων” (Mt 22.32), κατὰ δὲ Μωυσέα τὸν ἅγιον οἱ ἐγγαστρίμυθοι τοὺς νεκροὺς ἐρωτῶσιν (Dt 18.11), ἡ τοῦ Σαοὺλ ἐγγαστρίμυθος οὐ τὸν Σαμουήλ ἀνήγαγεν ἐκ νεκρῶν, εἴπερ μὴ νεκρὸς ἀλλὰ ζῶν ἐστιν Σαμουήλ. -jk
Les anciens commentateurs grecs de l'Octateuque et des Rois
En amice lector, Thesaurum damus inaestimabilem D. Basilium uere Magnum sua lingua disertissime loquentem quem hactenus habuisti Latine balbutientem: unum hunc dedit nobis Graecia numeris omnibus absolutum, siue pietatem animi spectes, siue sacrae pariter ac prophanae philosophi[a]e peritiam, siue diuinitus afflatam eloquentiam : mihi crede, reddet te tibi meliorem, quisquis hunc familiarem habere uoles
En amice lector, Thesaurum damus inaestimabilem D. Basilium uere Magnum sua lingua disertissime loquentem quem hactenus habuisti Latine balbutientem
This book, given sigla G in Gribomont's edition, is based on an edition of V. Opsopoeus (Grossenhain, 1528) from a codex from the King of Hungary Matthias Corvino. The codex is now presumed lost, but is the basis for Erasmus's edition. On the underlying MS, see N. Wilson's description of Corpus Christi Coll. gr. 284 (A Descriptive Catalogue of the Greek Manuscripts of Corpus Christi College, Oxford [Cambridge, 2011], 30). -jk
ATLA Historical Monographs Collection. Series 2 (1894-1923)
Die Origenistischen Streitigkeiten im sechsten Jahrhundert und das fünfte allgemeine Concil
Evagriana d'un manuscrit Basilien (Vaticanus gr. 2028; olim Basilianus 67)
Description, contenu et place dans la tradition manuscrite d'Évagre du "Vaticanus gr." 2028. Les nouveaux fragments grecs d'Évagre: "Kephalaia gnostica" (fragmenta graeca [text, translation 64-66]); "Epistulae LXII" (fragmenta graeca) (Ep. 16 [67-71]) (extrait); "Ad imitationem Cantici canticorum" [Greek: 59-85 text; 71-73 trans.; Arabic: 77 text; 80-81 trans.]; "Ad imitationem Ecclesiastae" (graece ineditum) ("uersio arabica" [76 text; 78-79 trans.]); "Ad imitationem Prouerbiorum" (arabice [78 text; 81 trans.]); "Epistulae LXII" (fragmenta graeca) ("uersio syriaca") (16) (extrait). Manuscrits et apparat critique. -pub
Mémoires littéraires, philologiques et archéologiques
Draws from Paris. gr. 1188, f. 237 and Paris. gr. 1066, f. 59 for the Greek and Brussels 10,615-729 and Florence, Laurent. Plut. XXII dextr. cod. 1, f. 11 for the Latin translation.
Correspondance: vol. 2, pt. 2, Aux cénobites, Lettres 399-616
Letters 600ff. deal with the question if it is profitable for monks to read Origen, Evagrius, and Didymus the Blind.
Les deux traités à Euloge d'Evagre le Pontique: Introduction, édition critique, traduction, commentaire et notes
Evagrius Ponticus expounded his ascetic philosophy, centered on the notion of a list of vices and corresponding virtues, in several treatises, several of which have already been critically edited. The present work consists of an introduction, an edition, and a French translation of two texts which stand out, to a certain degree, within the Evagrian opus. The treatise addressed to the monk Eulogius, along with its appendix describing the Vices opposed to Virtues, which appears adjoined to the former in a majority of manuscripts, display stylistic and doctrinal characteristics which have often called its authenticity into question. A detailed study of the manuscript testimony, both of the Greek original and of the various oriental versions (Syriac, Arabic, Armenian, Georgian and Ethiopic), has allowed us to confirm the treatises' authenticity and to establish their text reliably, as it can be seen to have suffered considerable turmoil during its transmission. Aside from material damage, Evagrius' works, in the Greek medium, were mainly distributed under the name of Nilus of Ancyra, owing to Evagrius' condemnation for alleged Origenism, at the council of Constantinople II in 553. The accompanying commentary aims at addressing the proximity of Evagrian thought with the legacy of Origen, as well as highlighting the formation, formulation, and posterity of that most remarkable of Evagrian doctrines, the list of vices, and the philosophical and ascetic context wherein it originated.
Studies in Byzantine History and Civilization
The Minor Genres of Byzantine Theological Literature
Les collections de Kephalaia monastiques: Naissance et succès d'un genre entre création originale, plagiat et florilège
Overview of the history of the genre of chapters (kephalaia), beginning with the role of Evagrius, tracing its development through the 14th century in monastic milieux. The article also deals with secular chapter literature and florilegia. -jk
D’Égypte en Mésopotamie: La réception d’Évagre le Pontique dans les communautés syriaques
In discussing the transmission of Evagrius's works into Syriac, the author deals with Giullaumont's hypothesis that Sergius of Reshaina is the translator of S2, the unexpurgated Syriac translation of the Kephalaia gnostika. Géhin argues against this possibility, on the basis of translation techniques and choices. He also discusses the influence of Evagrius on Philoxenus of Mabbug and Sassanian-period Syriac authors such as Babai the Great. -jk
Byzantine Theology and Its Philosophical Background
À propos d’une expression des Chapitres sur la prière d’Évagre: 'Vis selon l’intellect'
The Chapters on Prayer unanimously ascribed by the Byzantine tradition to a certain Nilus were attributed convincingly to Evagrius Ponticus by Irénée Hausherr. Based on a phrase in ch. 110 “Live in accordance with the intellect”, this contribution intends to examine the well refined conception of Evagrius about prayer: True prayer should be related to the highest activities of the intellect and should require an overflow of the normal cognitive activity. On this point, his teaching is in a particular tributary of Platonism and of all the Alexandrian-Patristic tradition (Clement of Alexandria, Origen). But by asserting that this eminent activity doubles itself through an experience of enlightenment, Evagrius blew a breach in that what, in a first approach, could be seen as an absolute rejection of every image and representation. Because of the topic of the intelligible light, of its reality and its significance, our text was used in the 14th century during the Palamite controversy, when every part intends to find citations in favour of its own position. -pub DOI: 10.1484/M.SBHC-EB.1.100960
La dette d'Isaac de Ninive envers Évagre le Pontique
En marge de la constitution d'un repertorium Evagrianum Syriacum: Quelques remarques sur l'organisation en corpus des oeuvres d'Évagre
Study of the transmission of Evagrius's works in Syriac, through the lens of ten manuscripts. Focusing on BL Add. 14578, which contains virtually the entire corpus of Evagrius in Syriac, Géhin explores the way the works were aggregated and disaggregated through time. He compares this 7th-c. MS with later ones, exploring basic ways copyists and compilers reorganized Evagrius's writings. The article concludes with two appendixes: an analysis of the 48 pieces in BL Add. 14578 and a table of the order of Evagrius's works as attested in ten Syriac MSS (following principally the sequence of BL Add. 14578). -jk
EN MARGE DE LA CONSTITUTION D'UN REPERTORIUM EVAGRIANUM SYRIACUM, QUELQUES REMARQUES SUR L'ORGANISATION EN CORPUS DES ŒUVRES D'ÉVAGRE
Fragments patristiques syriaques des Nouvelles découvertes du Sinai
The Catalogue of the new Syriac manuscripts of Sinai by Mother Philothea completes the series of inventories devoted to the “New Finds” of 1975 and the previous publication of Sebastian Brock (1995). The current article focuses only on the parchment manuscripts of patristic, monastic or hagiographic content described in the Catalogue. It provides a study of each of them, proposing new identifications of texts and authors, specifying the dates and styles of writing, and finally reconstituting the dismembered manuscripts sometimes scattered throughout Europe. The fragments, the majority of which are of Melkite origin, are a major contribution to the knowledge of this religious community. -pub Relevant to Evagrius are the following: M10N, M46N (CPG 2433, 2450, 2483); M37N (CPG 2452) -jk
Antoine Guillaumont (1915-2000) et Claire Guillaumont (1916-2005): Cinquante ans de recherches sur le monachisme ancien et Évagre le Pontique
Contents: La tradition manuscrite -- La doctrine des chapitres --Composition, style et langue -- Principes de la présente édition -- Collection athénienne -- Chapitres attestés en dehors de la collection athénienne -- Annexe. Édition des chapitres des florilèges communs à la collection athénienne ou à la chaîne de Nicétas -- Appendix 1. "L'idole du péché" --Appendix 2. Sur l'utilisation du ch. 72 dans les Scholies à l'Échelle -- Tables de concordance. From the publisher: Les Chapitres des disciples d'Évagre, découverts vers 1975 dans un manuscrit du Musée Bénaki d'Athènes et édités ici pour la première fois, sont formés d'un peu plus de 200 képhalaia rassemblés par un ou plusieurs disciples d'Evagre au début du ve siècle. On y retrouve les grandes lignes de la doctrine spirituelle du maître, concernant la vie " pratique " et la vie " gnostique " : comment se forment les pensées (logismoi), par quels moyens peut-on les repousser, dans quelles conditions parvient-on à l'impassibilité, la contemplation et l'état de prière ? Dans ces questions, marquées par la philosophie, le lecteur trouvera l'écho d'Origène et des Cappadociens. Quelques chapitres exégétiques proposent une interprétation allégorique, parfois assez originale, rappelant qu'une des fonctions du gnostique est d'interpréter spirituellement les Écritures. Cette collection, qui ne nous est pas parvenue dans son intégralité, complète notre information sur Évagre et nous livre vraisemblablement le dernier état de sa pensée, le plus mystique. Elle a été lue aussi bien par les syriaques et les arméniens que par les byzantins. Maxime le Confesseur y a largement puisé pour composer ses IV Centuries sur la charité. Paul GÉHIN, responsable de la Section grecque de l'Institut de Recherche et d'Histoire des Textes (Paris), a déjà publié dans la collection deux oeuvres exégétiques d'Evagre, les Scholies aux Proverbes (SC 340) et les Scholies à l'Ecclésiaste (SC 397), et, en collaboration avec Antoine et Claire Guillaumont, le traité Sur les pensées (SC 438). -pub
Rivista di Studi Byzantini e Neoellenici
Reconstitution et datation d’un recueil syriaque melkite (Ambr. A 296 inf., ff. 22-224 + Sinaï syr. 10)
Notes on Sinai Syr. 10 and Evagrius's On the Eight Thoughts (attributed to him, not to Nilus). -jk
Les Syriques transmetteurs de civilisations: L'expérience du Bilâd El-Shâm à l'époque omeyyade.
Markaz al-Dirāsāt wa-al-Abḥāth al-Mashriqīyah, al-Jāmiʻah al-Anṭūnīyah
Les versions syriaques et arabes des Chapitres sur la prière d'Évagre le Pontique: Quelques données nouvelles
Supplementary publishing data: Beirut: Centre d'Études et de Recherches Orientales -cat
La place de la Lettre sur la foi dans l'oeuvre d'Evagre
Évagre le Pontique: Une anachorèse spirituelle vers le 'Lieu de Dieu.'
Nouveaux fragments grecs des lettres d'Évagre
Compte rendu de l'édition de l'oeuvre d'Évagre le Pontique "Le gnostique ou A celui qui est devenu digne de la science" édité par Antoine et Claire Guillaumont (Sources chrétiennes 356). L'ouvrage qui "s'adresse au maître spirituel, lui indique les voies à suivre dans son enseignement, des conseils de méthode", l'attitude qu'il doit adopter face à ses élèves. L'enseignement dispensé suivra les trois grandes étapes du progrès spirituel: pratique ou éthique, physique et théologique. (p. 264) -cat
Un nouvel inédit d'Évagre le Pontique: son commentaire de l'Ecclésiaste
For a contrary view on the genuineness of these fragments, see Labate. -jk
Spiritualité orientale, Série Monachisme primitif
Études sur la spiritualité de l'Orient chrétien
Alexandrina: Hellénisme, judaïsme et christianisme à Alexandrie; Mélanges offerts au P. Claude Mondésert.
Le gnostique chez Clément d'Alexandrie et chez Évagre le Pontique
Comptes rendus des séances de l'Académie des inscriptions et belles-lettres
Le rôle des versions orientales dans la récupération de l'oeuvre d'Évagre le Pontique
"Tels sont les services que peuvent rendre les versions orientales, de manière différente selon les trois cas que j'ai envisagés: - servir à l'établissement du texte grec des traités dont l'original grec est conservé; - assurer, conjointement avec la critique interne, l'authenticité évagrienne de traités qui, dans la tradition manuscrite grecque, sont partagés entre Évagre et Nil, et, naturellement, comme dans le cas précédents, aider à l'établissement critique du texte; - faire connaître les traités d'Évagre dont le texte grec est perdu." (p. 73) -cat
Persée : Portail de revues en sciences humaines et sociales
La vision de l'intellect par lui-même dans la mystique Évagrienne
Reprinted in Études sur la spiritualité de l'Orient chrétien, (1996) 143-50. "Dans son traité 'Sur la prière'...Évagre...décrit un état qu'il appelle "la prière pure", instant privilégié où l'intellect [nous], libre de toute passion, accède, de façon fugitive et anticipée, à ce qui, en principe, est le fait de l'intellect 'nu.'" "Ainsi donc, dans les moments de prière pure, l'intellect se voit lui-même, et il se voit parce qu'il est devenu lumineux; mais cette lumière, qui lui permet de se voir, de voir son 'état,' est la lumière divine qui le revêt. Cette lumière divine est Dieu lui-même." (pp. 255; 260) -cat
Les versions syriaques de l'oeuvre d'Évagre le Pontique et leur rôle dans la formation du vocabulaire ascétique syriaque
Publications de l'Institut orientaliste de Louvain
Gnosticisme et monde hellénistique: Actes du colloque de Louvain-la-Neuve (11-14 mars 1980)
Université catholique de Louvain, Institut orientaliste
Abstract: Présentation du corpus des "Epistulae LXII" d'Évagre le Pontique conservé en syriaque. Les destinataires. -cat
L'expérience de la prière dans les grandes religions: Actes du colloque de Louvain-la-Neuve et Liège (22-23 novembre 1978)
Le problème de la priere continuelle dans le monachisme ancien
Treats the texts 1 Thess 5:17, 3:8; Luke 18:1. Discussion follows, on 293-94. -jk
La vie gnostique selon Évagre le Pontique
Aux origines du monachisme chrétien: Pour une phénoménologie du monachisme
La travail manuel dans le monachisme ancien: Contestation et valorisation
Alt. series name: Collection Spiritualité orientale et vie monastique. Volume contains previously published articles, 1967-1978. -pub
See pp. 185-212 for reprint of 1972 article. -jk
Colloque sur les visions mystiques: [a L'occasion Du] 3e centenaire des visions de Marguerite-Marie Alacoque
Les visions mystiques dans la monachisme oriental Chrétien
Article appears in volume organized by the Secretariat d'Etat a la Culture (Delegation Generale aux Celebrations Nationales) and held at the Institut Catholique de Paris on 17 and 18 March 1976. -cat
Les fondements de la vie monastique selon Évagre le Pontique
Evagrius Ponticus: Leben, Werk, Nachwirkung, Quellen/Literatur
Le problème des deux Macaire dans les Apophthegmata patrum
"Method to disentangle the appearances of the Sayings which under the name of Macarius belong to one of the two Elders who carry this name in the collections. In order to do this the author bases himself on the historical sources which are available to us for each one of them, among them Evagrius, which help to take away the doubts originated from the confrontations between the recensions of the Historia Monachorum in Aegypto and the Lausiac History, and the Coptic dossier published by Amélineau which comprises Sayings, the Virtues of Saint Macarius and a Life of saint Macarius, father of the monks of Scete." (p. 63) -cat
Conception du désert chez les moines d'Egypte
Fragments syriaques des Disciples d'Évagre
Syriac fragments of the so-called Disciples of Evagrius. Of the eight chapters, two agree with the Greek. Journal issue also titled Mélanges offerts au R. P. François Graffin, S.J. -jk
La prière de Jésus chez les moines d'Égypte
La 'Preghiera Pura' di Evagrio e l'influsso del neoplatonismo
Un philosophe au désert: Évagre le Pontique
"Évagre, originaire du Pont, a composé au désert des Kellia, en Egypte, où il a vécu à la fin du quatrième siècle, une oeuvre qui a exercé une influence profonde sur le développement de l'ascèse chrétienne, en Orient plus encore qu'en Occident. Cette oeuvre, conservée en partie seulement en grec, la langue originale, et surtout par des versions orientales, reste d'un accès difficile. Une synthèse est ici présentée qui s'en tient aux grandes lignes de la doctrine et qui cherche surtout à dégager les articulations existant entre les principaux éléments doctrinaux: la "practikè", qui comprend l'ensemble des exercices ascétiques auxquels le moine se livre dans la solitude. la "gnostikè" dont le point culminant est la "théologikè". Cette doctrine spirituelle se situe dans un système plus vaste qui comprend une cosmologie et une eschatologie, et l'on envisage, à la fin, comment se pose le problème d'une mystique évagrienne." (p. 29) Reprinted in 1979. -cat
Une inscription Copte sur la 'Prière de Jésus'
Le dépaysement comme forme d'ascèse dans le monachisme ancien
Travaux de l'Institut catholique de Paris
De l'eschatologie à la mystique: histoire d'une sentence d'Évagre
Le texte syriaque édité des Six Centuries d'Évagre le Pontique
Reallexikon für Antike und Christentum: Sachwörterbuch zur Auseinandersetzung des Christentums mit der antiken Welt
Evagrius Pontikos: Persönlichkeit, Leben, Wirkung
Dictionnaire de spiritualité, ascétique et mystique, doctrine et histoire
See 84-112 for text of the Dogmatic Letter, and 296-97 for commentary. Text edited by Jean Gribomont. -jk
Penthos: The Doctrine of Compunction in the Christian East
Le Traité de l'Oraison d'Évagre le Pontique: Introduction, authenticité, traduction française et commentaire
This article has six parts distributed across two volumes. Article deals with the authenticity of De oratione. Includes French translation and commentary.
"Faute de savoir, par la tradition manuscrite, ce qu'Évagre a écrit [ignorance infinie ou science infinie], nous chercherons ce qu'il a pu écrire, en accord avec l'ensemble de sa doctrine, et avec certains passages précis, aptes à éclaircir Cent. III, 88." "La leçon 'ignorance' me paraît plus probable." (pp. 46; 51) -cat
Définition de l'hésichiasme. "Les éloges de la solitude, sous sa triple forme: 'fuge,' 'tace' [silence], 'quiesce' [hésychia]; les éloges de la vie commune, qui sont des mises en garde contre l'isolement." La "nepsis." (pp. 18-19). -cat
Abstract: "Comment les Pères priaient? En travaillant à se faire une âme de 'mendicus Dei'; comme le publicain qui se frappe la poitrine et qui revient justifié; comme l'enfant prodigue qui se dit indigne du nom de fils et à qui le Père rend la robe première; comme des gens qui se savent et se proclament pauvres, et à qui appartient le royaume. Disons autrement: comme des gens qui voient dans la prière l'acte essentiel de la créature, et qui, par suite, se veulent priants - suppliants ou remerciants - partout et toujours, dans la mesure où ils se veulent heureux de Dieu." (p. 276)
"Ces pages ne vont qu'à poser un problème suggéré par l'histoire de la spiritualité au sujet de la dépendance de celle-ci à l'égard du dogme au sens strict. L'assertion que la spiritualité soit le dogme vécu a deux aspects: 1) la spiritualité dépend de tout le dogme; 2) toute la spiritualité dépend du dogme." (p. 3) -cat
Les orientaux connaissent-ils les Nuits de Saint Jean de la Croix?
"Y a-t-il dans la spiritualité orientale des purifications volontaires qui sont des souffrances? Y a-t-il des souffrances qui sont des purifications passives?... La différence entre la conception orientale des purifications et les nuits de saint Jean de la Croix." (pp. 7-8) -cat
Penthos: La doctrine de la componction dans l'Orient chrétien
La correspondance entre Lucius et Évagre. "Il n'y a rien à retirer pour ou contre l'authenticité [du 'Tractatus ad Eulogium'] disputé entre Évagre et Nil." (p. 220) -cat
Les grands courants de la spiritualité orientale
Le Traité De l'Oraison d'Évagre le Pontique (Pseudo-Nil)
Translation by J. Simon (p. 88) of the Commentary on the Lord's Prayer.
Une énigme d'Évagre le Pontique; Centurie II, 50
Abstract: L'A. se propose de déchiffrer un passage obscur de la "Capita cognoscitiua" (2,50) d'Évagre le Pontique. Étude des termes "apathia" et "noûs" tirés de ce passage.
L'origine de la théorie orientale des huit péchés capitaux
"Il semble même que le Traité de la prière ait été cité par Isaac de Ninive sous le nom d'Évagre. S'il était vérifié, ce fait serait un argument." (p. 196) -cat
De doctrina spirituali christianorum orientalium: Questiones et scripta
De doctrina spirituali christianorum orientalium
Syriac version of Three Chapters on Prayer at 1:149-52. -jk
Contemplation et sainteté, une remarquable mise au point par Philoxène de Mabboug
Par delà l'oraison pure grâce à une coquille. À propos d'un texte d'Évagre
A propos de l'oraison. "C'est Nil [D'Ancyre] qui représente la vraie pensée d'Évagre, et il n'y a nulle opposition entre celui-ci et les autres Pères: c'est une simple faute de lecture qui l'a fait croire à son trop fidèle disciple [Isaac de Ninive]." (p. 187) -cat
Les versions syriaque et arménienne d'Évagre le Pontique, leur valeur, leur situation, leur utilisation
"Nous examinerons rapidement: 1. La fidélité de la version syriaque [d'Évagre le Pontique]. 2. La propriété des termes dans la version arménienne [d'Évagre le Pontique]. 3. La provenance de la version arménienne, pour les "Centuries" ["Kephalaia gnostica"]. 4. Cette même provenance pour le "Gnostique" ["Gnosticus"]. L'A. utilise les éditions de Frankenberg (1912) et de Sargisean (1907)." -pub
Les versions syriaque et arménienne d'Évagre le Pontique: Leur valeur, leur relation, leur utilisation
"Appendice au fascicule 69: Les versions syriaque et arménienne d'Évagre le Pontique [par I. Hausherr]" issued in vol. XXIV-1, num. 73, p. [38]-40. -cat
Réunion de "Fragmenta uaria" ("Fragmenta coptica") du Pseudo-Évagre le Pontique dispersés dans diverses publications. Traductions: allemande par Crum 1915 et Erichsen 1933; française par Lefort; anglaise par Crum 1926. -cat
Les citations bibliques dans la version arménienne de l'Antirrheticus d'Èvagre le Pontique
Les manuscripts arméniens d'Évagre le Pontique à Jérusalem
À propos d'un texte grec attribué à Jean de Lycopolis
Third recension of the anonymous work Admonitio de signis quietis, attributed by a Syriac ms. to Evagrius.
Une texte grec inédit attribué à Jean de Lycopolis
First recension of the anonymous work Admonitio de signis quietis, attributed by one Syriac ms. (3d recension) to Evagrius -jk
À propos d'un feuillet de manuscrit arménien (Brit. Mus., cod. arm. 118)
Edition avec traduction française et apparat critique des folios 1r-v et 6r-v du codex arménien 118 de la British Library. Etude codicologique. Ces fragments reproduisent une partie des "Sententiae ad monachos" d'Évagre le Pontique. -cat
Sur les séraphins et Sur les chérubins d'Évagre le Pontique dans les versions syriaque et arménienne
"Les deux pièces 'Sur les Séraphins' et 'Sur les Chérubins' renferment un bref commentaire sur la vision des Séraphins, 'Isaïe' 6,2-3 et sur la vison non moins célèbre des Chérubins, 'Ezéchiel 1, 18 et 10,12.... Le texte original de ces pièces est perdu. On en possède une version syriaque contenue dans quatre manuscrits du British Museum.... Malgré sa date tardive, (9e s.), nous avons reproduit le texte du codex D. C'est l'état du texte manuscrit...qui a déterminé le choix.... édition du texte syriaque, traduction française. Il existe également une version arménienne de la pièce 'Sur les Séraphins'.... Elle est substantiellement la même que la version syriaque et il n'y a pas de doute que nous ayons devant nous un texte traduit du syriaque. Toutefois, dans les détails, le texte arménien s'en éloigne sur plusieurs points.... Nous sommes ainsi induits à penser que le modèle syriaque de l'arménien serait une rédaction différente de celle que nous fournissent les témoins connus. On trouvera ci-dessous le texre de l'édition de B. Sarghissian, qui est basée sur le manuscrit d' Etchmiadzin numéro 1500 ("ol." no 944)." (pp. 367-68; 375-76) -cat
Texte grec du "Tractatus ad Eulogium" (ps.-Nilus) (fragmenta) d'Évagre le Pontique à partir des mss: Vaticano (Città del), Biblioteca apostolica Vaticana, Vat. gr. 703, et Paris, Bibliothèque nationale, gr. 1188, f. 108v. "Les notes qui suivent, feront connaître les "Evagriana" contenus dans cinq autres manuscrits du même fonds: les "Vaticani graeci" 653, 703, 1088, 1434, et l'"Ottob. gr." 436. Nous les examinerons dans l'ordre de leur importance respective." (p. 1) -cat
Fragment arménien du Ad virgines d'Évagre
Abstract: Texte arménien et traduction latine du "Ad uirginem" (Versio V2) d'Évagre le Pontique à partir du ms. Venizia, Biblioteca del Mechitaristi San Lazzaro, 966, f. 124-28. Collation. Description du contenu du ms. -cat
Une nouvelle recension du De octo spiritibus malitiae de S. Nil
Texte grec, texte de la version arménienne et traduction française de fragments et de la fin du "De octo spiritibus malitiae" d'Évagre le Pontique, attribué par l'A. à Nil d'Ancyre, d'après les mss: Paris, Bibliothèque nationale, Coislin 109, f. 21v-23v; Oxford, Bodleian Library, arm. f. 9, f. 317-25. "Le texte du traité [Évagre le Pontique, "De octo spiritibus malitiae"] contenu dans le Barber. gr. 515 a été le point de départ de cette étude. La comparaison de ce texte avec les éditions existantes révélait des différences notables. Pour expliquer celles-ci, il a fallu élargir le champ des recherches. Une douzaine de manuscrits du fonds grec de la Bibliothèque nationale de Paris ont été examinés; ils se répartissent en deux groupes: le premier est représenté par le texte imprimé, le second auquel le Barber. gr. 515 doit être rattaché, constitue une nouvelle forme du traité qui est inédite. On a tâché d'esquisser dans un tableau les principaux traits caractéristiques pour fixer sa physionomie." (p. 274) -cat
"Nous ferons d'abord connaître le contenu évagrien du cod. Barber. gr. 515. Puis, après un rapide examen des pièces par ailleurs déjà éditées, nous étudierons plus longuement celles qui présentent un texte soit partiellement inédit, soit notablement divergent." L'édition de l'"Institutio seu Paraenesis ad monachos" ("recensio longior", 24 nouvelles sentences; 198-204) et "Sententiae" ('O Brómasi sholázon). Identification des passages supplémentaires dans le "De uitiis quae opposita sunt uirtubis". Les variantes identifiées dans les textes "Capita paraenetica"; "Spiritales sententiae per alphebeticum dispositae"; "Aliae sententiae" d'après notre ms. (p. 192) -cat
"1. Quelques précisions touchant les textes d'Évagre le Pontique, relevés dans le Répertoire des manuscrits arméniens de Saint-Lazare à Venise. 2. Note sur le manuscrit arménien no 314 du même fonds." (p. 293) -pub
À travers la tradition manuscrite d'Evagre le Pontique: Essai sur les manuscrits grecs conservés à la Bibliothèque nationale de Paris
Study of the following manuscripts in the Bibliotheque nationale de France: gr. Suppl. 1155, gr. Coislin 109, 1056, 1188, 39, 822, 362, 1220, 2748, 3099. Greek fragments mostly from De malignis cogationibus but also from the Letters (17, 18, 43, 59, 39), Skemmata, and Kephalaia gnostika: 47-55; Chapters to Monks: 65-70 (revised apparatus only); Gnosticus: 70-75; Sententiae sex: 74 (one sentence only); 79–94: various extracts from the Praktikos and other works (of 69 chapters, 16 are not associated by Casiday with other parts of the corpus the corpus). This edition was reprinted in 1933 (Louvain) -jk
Edition d'oeuvres d'Évagre le Pontique: "Capita cognoscitiua" à partir du ms. Paris, Bibliothèque nationale, gr. 913, fol. 185v-188v, avec collation du ms. Paris, Bibliothèque nationale, gr. 3098, fol. 81-84; "Capita cognoscitiua" ("Considerationes, capita XIII") à partir des mss: Paris, Bibliothèque nationale, gr. 3098, f. 56-57 et suppl. gr. 870, f. 151; "Capita cognoscitiua" ("Excerpta, capita XIV") à partir du ms. Paris, Bibliothèque nationale, gr. 1055, f. B. -pub
Le discours de Xystus dans la version arménienne d'Évagre le Pontique
La teneur du Practicus d'Evagrius le Pontique
"Edition, tradition des manuscrits grecs et teneur du 'Practicus' d'Évagre le Pontique." -cat
Analecta sacra spicilegio Solesmensi parata
Scholia on the Psalms: 2:444-83; 3:1-364. These are mixed in with Origen's scholia on the Psalms. -jk
Anecdota graeca sacra et profana: Ex codicibus manu exaratis nunc primum in lucem edita, versione Latina donata et notis illustrata
See 3:167–68 for a Greek fragment of Kephalaia gnostika 4.46 (nowhere else published). -jk
Publications de la Sorbonne série patristica Sorbonensia
Les "Képhalaia gnostica" d'Évagre le Pontique et l'histoire de l'origénisme chez les Grecs et chez les Syriens
Landmark study of Evagrius and Origenism, and the fate of both in Greek and Syriac cultures. Written after the author's edition and translation of the two recensions of the Kephalaia Gnostika, this monograph argues that KG was at the heart of the Origenism condemned in the 6th century (and was not central to the Origenism debated in the 4th century). He argues that the first translation of the KG into Syriac was the de-Origenized version, which won for Evagrius enduring influence as the master of ascetical theology, among both Monophysites and Nestorians. In fact, Evagrius was used to argue against more speculative forms of Origenism. The second, unexpurgated Syriac version was translated afterward, to correct the first. Guillaumont's monograph has been highly influential and admired. In the later 20th century some scholars have resisted Guillaumont's portrait, and tried to absolve or at least distance Evagrius from the charge of having been a heretic. Nevertheless, this study remains the starting point for the topic. -jk
Posthumously published introduction and survey, written by one of the most important modern scholars on Evagrius's life, works, and thought. Currently the best place to begin learning about Evagrius. -jk
Sources de la doctrine de Joseph Hazzâyâ
Sources de la doctrine de Joseph Hazzâyâ: rencontre de l'origénisme et du messalianisme. -cat
Along with an Introduction (biography and theology of Evagrius), many of Evagrius's texts are translated: Praktikos, Gnostikos, Kephalaia gnostica, Peri logismon, On prayer, Skemmata, Sentences (to monks, virgins, and others), Antirrhetikos (with Frankenberg's Greek retroversion), On Psalms , On Proverbs , On Eccles., Letters. -jk
Living for Eternity: The White Monastery and Its Neighborhood; Proceedings of a Symposium at the University of Minnesota, Minneapolis, March 6-9, 2003
The Practices of Monastic Prayer: Origins, Evolution, and Tensions
Egyptian monks were known for the commitment to unceasing prayer, but what did this really mean? This paper will explore forms of monastic prayer from historical, theological, and ascetic perspectives, challenging our assumptions about how early monastic men and women actually prayed and what their own experience of prayer may have been. Both textual and archeological evidence will be considered. Major issues will include the role of biblical texts in monastic prayer, tracing fault lines between different theological understandings of prayer, and establishing foundations for later development of prayer practice. -pub
Praxis et gnosis d'Evagre le Pontique, ou, La guérison de l'esprit; Textes choisis
Selection of texts from Praktikos and Gnostikos, chosen and introduced by Jean-Yves Leloup. -jk
Tesserae—Evagrius Ponticus: Antirrhetikos
German translation of the prologue and five of the eight books of the Antirrheticus. -jk
Творения Аввы Евагрия: Аскетические и богословские трактаты
On leaf preceding t.p. : Pravoslavnyi Sviato-Tikhonovskii Bogoslovskii institut. Institut mirovoi literatury im. A.M. Gor’kogo Rossiiskoi akademii nauk. Transliteration of title: Asketicheskie i bogoslovskie traktaty. Commentary by A.I. Sidorova. -cat
The Polemical Use of Genealogies: Jerome's Classification of Pelagius and Evagrius Ponticus
Publishing info: Louvain: Peeters. -jk
On the Texture of an Invisible God: Biblical Exegesis and Imageless Prayer in Evagrius Ponticus
Evagrius Ponticus (345-399) has been described as the teacher of prayer par excellence for the Greek Christian tradition. Central to his understanding of prayer is his recurring emphasis on therejection of mental “images” of God during prayer. Evagrius wants the person at prayer to meetGod without mediators in a vision of formless light. In modern accounts of his theology this tendency has often been described as a philosophical theology which devalues the body and the createdorder. Around the time of Evagrius’ life, a controversy flared up in Egypt regarding the question whether one should conceive of God as having an anthropomorphic bodily form. Many modern scholars have seen Evagrius’ focus on “imageless” prayer as a cause of, or response to, this debate. The “anthropomorphite” monks have been described as rustic biblical literalists in stark contrast tothe spiritualising tradition represented by monks like Evagrius. In this project we show that Evagrius placed great emphasis on meditation and commentary on the Bible in his understanding of thespiritual life of monks. Evagrius expected that a monk who was growing in ascetic purity and wis-dom should devote his time to spiritual interpretation of the Scriptures, through which he could contemplate the spiritual “reasons” (logoi) of the created world, a process he referred to as theōria phusikē, natural contemplation. Evagrius thus wanted the monk to both contemplate God’s cre-ation and seek intimate knowledge of God’s self. In this project we show how Evagrius used biblicalmotifs to elaborate his understanding of the contemplative life. One of the biblical images thatEvagrius is most fond of is the theophany on Mount Sinai as described in the book of Exodus; language from this episode often appears in his description of the most elevated forms of prayer. Weshow that for Evagrius, the Exodus narrative as a whole functions as a central organising metaphorfor how he understands the process leading from vice to virtue and deepened knowledge of the world and its Creator. We also show that his emphasis on “imageless” prayer should be understoodagainst the background of the prominent place that theōria phusikē had in his understanding of themonastic life. We suggest that Evagrius perceived a danger in moving too quickly from Scripture- based phusikē to “imageless” prayer before one was sufficiently prepared for this form of prayer.But we also show that he stressed that even the monk who had reached “imageless” prayer shouldseek out the logoi of creation that reveal to him the “face of God,” especially through meditation onthe words of Scripture. We argue that this close relationship between phusikē and “imageless” pray-er in Evagrius’ theology should serve as a corrective of descriptions of his understanding of prayer that emphasise only the “iconoclastic” language found in his treatises. -pub
Evagrius Ponticus (345-399) has been described as the teacher of prayer par excellence for the Greek Christian tradition. Central to his understanding of prayer is his recurring emphasis on the rejection of mental “images” of God during prayer. Evagrius wants the person at prayer to meet God without mediators in a vision of formless light. In modern accounts of his theology this tendency has often been described as a philosophical theology which devalues the body and the created order. Around the time of Evagrius’ life, a controversy flared up in Egypt regarding the question whether one should conceive of God as having an anthropomorphic bodily form. Many modern scholars have seen Evagrius’ focus on “imageless” prayer as a cause of, or response to, this debate. The “anthropomorphite” monks have been described as rustic biblical literalists in stark contrast to the spiritualising tradition represented by monks like Evagrius. In this project we show that Evagrius placed great emphasis on meditation and commentary on the Bible in his understanding of the spiritual life of monks. Evagrius expected that a monk who was growing in ascetic purity and wisdom should devote his time to spiritual interpretation of the Scriptures, through which he could contemplate the spiritual “reasons” (logoi) of the created world, a process he referred to as theōria phusikē, natural contemplation. Evagrius thus wanted the monk to both contemplate God’s creation and seek intimate knowledge of God’s self. In this project we show how Evagrius used biblical motifs to elaborate his understanding of the contemplative life. One of the biblical images that Evagrius is most fond of is the theophany on Mount Sinai as described in the book of Exodus; language from this episode often appears in his description of the most elevated forms of prayer. We show that for Evagrius, the Exodus narrative as a whole functions as a central organising metaphor for how he understands the process leading from vice to virtue and deepened knowledge of the world and its Creator. We also show that his emphasis on “imageless” prayer should be understood against the background of the prominent place that theōria phusikē had in his understanding of the monastic life. We suggest that Evagrius perceived a danger in moving too quickly from Scripture-based phusikē to “imageless” prayer before one was sufficiently prepared for this form of prayer. But we also show that he stressed that even the monk who had reached “imageless” prayer should seek out the logoi of creation that reveal to him the “face of God,” especially through meditation on the words of Scripture. We argue that this close relationship between phusikē and “imageless” prayer in Evagrius’ theology should serve as a corrective of descriptions of his understanding of prayer that emphasise only the “iconoclastic” language found in his treatises. -pub
Alt. series: Starozytnosc 16. Volume 1 contains a translation and commentary of the following: O zyciu Ewagriusza (The Life of Evagrius), trans. L. Nieścior, pp. 87-103; Listy Ewagriusza z Pontu (Epistulae 1-62), trans. A. Ziernicki and L. Nieścior, pp. 111-200; O praktyce ascetycznej (Practicus), trans. E. Kedziorek, pp. 201-30; O poznaniu (Gnosticus), trans. K. Bielawski, pp. 231-45; O modlitwie (De oratione), trans. K. Bielawski, pp. 247-77; Trzy rozdzialy o modlitwie (Capita tria de oratione), trans. L. Nieścior, pp. 279-82; Do mnichow zyjacych we wspolnotach (Sententiae ad monachos), trans. M. Grzelak, pp. 283-97; Napomnienia dla dziewicy (Ad virginem), trans. M. Grzelak, pp. 299-305; Podstawy zycia monastycznego (Rerum monachalium rationes), trans. M. Grzelak, pp. 307-19; O mistrzach i uczniach (De magistris et discipulis), trans. M. Grzelak, pp. 320-25; O roznych rodzajach zlych mysli (De malignis cogitationibus), trans. L. Nieścior, pp. 326-72; O osmiu duchach zla (De octo spiritibus), trans. L. Nieścior, pp. 373-403; O wadach, ktore przeciwne sa cnotom (De vitiis quae opposita sunt virtutibus), trans. M. Grzelak, pp. 405-13. Volume 2 consists of 299 pp., containing introduction, bibliography, redaction, and translation of these writings of Evagrius: List do Melanii (Epistula ad Melaniam), trans. A. Ziemnicki, pp. 41-80; Traktat dla Eulogiusza mnicha (Tractatus ad Eulogium), trans. M. Grzelak, pp. 81-135; Zacheta (Protrepticus), trans. M. Grzelak, pp. 137-45; Pouczenie (Paraeneticus), trans. M. Grzelak, pp. 147-56; B. Spieralska, O sporze z myslami (Antirrheticus), trans. L. Nieścior, pp. 157-233; Pouczenie dla mnichów (Institutio seu paraenesis ad monachos), trans. M. Grzelak, pp. 235-44; Rozwazania (Capita cognoscitiva), trans. M. Grzelak, pp. 245-56; Rozwazania - uzupelnienie (Capita cognoscitiva from syriac version), trans. L. Nieścior, pp. 256-61; Definicje róznych namietnosci duszy (Capitula XXXIII), trans. M. Grzelak, pp. 263-67; Napomnienia (Capita Paraenetica), trans. M. Grzelak, pp. 269-72; Inne gnomy (Aliae sententiae), trans. M. Grzelak, pp. 273-74; Gnomy ulozone alfabetycznie (Spiritales senentiae per alphabeticam ordinem dispositae), trans. M. Grzelak, pp. 275-77; Szesc sentencji (Sententiae sex), trans. M. Grzelak, pp. 278-80. -pub
Evagrius Ponticus' Chapters on Prayer: Introduction, English Translation and Notes
Contra los pensamientos malignos: Antirrhetikos
Traité pratique, ou, Le moine: Cent chapitres sur la vie spirituelle
Translation from the Greek and commentary by Gabriel Bunge; translation from German by Paul Peternell. -cat
Ex officina Eusebii Episcopii, & Nic. Fratris Haeredum
Eusebii Pamphili, Ruffini, Socratis, Theodoriti, Sozomeni, Theodori, Evagrii, et Dorothei Ecclesiastica historia: Sex propè seculorum res gestas complectens; Latinè iam olim à doctissimis uiris partim scripta, partim è Graeco eleganter conuersa; Et nunc ex fide Graecorum codicum...
Un écrit ascétique d'Évagre le Pontique ['Institutio seu paraenesis ad monachos' ('Recensio breuior')]
Talking Back: A Monastic Handbook for Combating Demons
Translation of Frankenberg's edition of the Syriac version of the Antirrhetikos, along with the Arabic version of the Letter of Loukios to Evagrius and of the Syriac version of Evagrius's Letter 4. -jk
Gli otto spiriti della malvagità; Sui diversi pensieri della malvagità
Italian translation of Greek text on facing pages. -cat
Introduction, Italian translation, and notes of On Prayer. -jk
Monastic and religious life Early works to 1800.
Monastic and religious life History Early church, approximately 30-600.
Spiritual life Christianity Early works to 1800.
Ad monachos; Ad virginem; Institutio ad monachos = Der Mönchsspiegel; Der Nonnenspiegel; Ermahnungen an Mönche
First full modern translation of the Letters, complete with commentary and analysis. See pp. 284–302 for the Epistula fidei. Reprinted in 2013 with corrections, new typesetting, and therefore new pagination. -jk
German translation of English translations of Praktikos and On Prayer. -jk
Partial translation of the Kephalaia Gnostica. -jk
Schriftenreihe des Zentrums patristischer Spiritualität Kinonia-Oriens im Erzbistum Köln
Praktikos, oder, Der Mönch: Hundert Kapitel über das geistliche Leben
Foreword by Alois M. Haas. Translation of Praktikos. -jk
German translation of De octo vitiosis cogitationibus (otherwise: De octo spiritibus malitiae). -cat
Sentenze; Gli otto spiriti della malvagità
Contains a 40-page introduction followed by translations of several texts: On the Faith, Letters 7, 8, 19, and 20, the Great Letter, among others. Contains expansive notes, thorough introduction, and occasional commentary. -jk
Der Praktikos (Der Mönch): Hundert Kapitel über das geistliche Leben
Italian translation of Gabriel Bunge's Briefe aus der Wüste. -cat
De la prière à la perfection: Au moine euloge
Translations of To Eulogius and the 153 chapters on prayer. -jk
Translation of De oratione. Includes introductory contributions by P. Anselm Grün, OSB, and P. John Eudes Bamberger, OCSO. -jk
Contents: Introduction: The condition of the text -- pt. 1. Ad monachos in Greek and in English translation -- pt. 2. The structure of Ad monachos -- pt. 3. Situating this kind of Christian literature -- pt. 4. Commentary on individual proverbs. -cat
The Mind's Long Journey to the Holy Trinity: The Ad Monachos of Evagrius Ponticus
"This work is based on a larger study Father Driscoll did of Evagrius' text, 'The Ad Monachos' of Evagrius Ponticus, Its Structure and a Select Commentary (Rome: Studia Anselmiana, 1991)." (t.p. verso) -pub
Translation of On Prayer and De oratione en Capita centum de perfectione spirituali (Diadochus). -jk
Leontius of Byzantium: An Origenist Christology.
Leontius's Origenistic Christology explained in relation to Evagrius. Expanded version of the author's thesis, Harvard Divinity School, 1966. Reviewed: André de Halleux, Le Muséon. Revue d'Études Orientales 84 (1971): 553-60. -jk
Forms of Devotion: Conversion, Worship, Spirituality, and Asceticism
Reprints Parmentier's 1985 translation of the Great Letter at pp. 272–310 -jk
"È lui che mi ha donato la conoscenza senza menzogna" (Sap 7,17): Origene, Evagrio, Dionigi e la figura del maestro nel Discorso sulla vita spirituale di Sergio di Rešٔ aynā
"L'acédie, la plus tenace des huit passions reconnues par la tradition ascétique de l'antiquité chrétienne. Sa description, ses causes et ses remèdes pourraient bien éclairer d'un jour nouveau le climat de notre époque." (p. 52) -cat
Tserkovno-nauchnyi tsentr "Pravoslavnaia entsiklopediia"
Fragment Armenien du Ad virgines d'Évagre
Osservazioni su un'epistola di Evagrio Pontico
Extract from The Eight Spirits of Wickedness: 102n8. -jk
For complete list of all of Evagrius's works see 2:78–97 and the supplement, s.v. -jk
Velikija Minei Cetij sobrannyja vserossijskim mitropolitom Makariem
Excerpts from The Eight Spirits of Wickedness: Apr. 457-59.
See pp. 46–93 for edition and translation of the Epistula fidei, credited by the translator to Basil and dated 380 (360 meant?).
Varkʻ ew matenagrutʻiwnkʻ: Tʻargmanealkʻ i hunē i hay barbaṛ i E. daru
Ewagr Pontatsʻi; ashkhatasirutʻeamb ew tsanōtʻutʻeambkʻ i luys ěntsayeatsʻ. Reprinted as Le opere di Evagrio Pontico nell'antica versione armena, annotated by E. Teza. Venice: 1909. Title page also reads S. Patris Euagrii Pantici vita et scripta e graeca in Armenioram linguam. Contains Armenian versions of the following: Gnosticus: 12-22; Capita paraenetica 54-63; Tractatus ad Eulogium 63-113; Sententiae ad monachos: 114-24; Proverbs and their Interpretation: 124-28; Fragments: 128-34, 325-70; Kephalaia Gnosticus: 143-207; Capita cognoscitiva: 207-16; Antirrheticus: 217-323; Colloquium magistri cum discipulo eius (spurious): 327; Epistulae 334-76; Ad virginem (partial): 355-59. Extensive introduction and commentary on the life and works of Evagrius 11-182. -jk
Origeniana septima: Origenes in den Auseinandersetzungen des 4. Jahrhunderts
L'implication du "nous" dans la prière chez Origène et Évagre le Pontique
Alors qu'Origène insiste sur la capacité cognitive du nous, Évagre est plutôt attentif à ses épreuves telles qu'elles sont expérimentées dans la conversion à la prière. -pub
Jahrbuch der Österreichischen Byzantinistik
Die Lichtlehre der Mönche des vierzehnten und des vierten Jahrhunderts
Treatment of Evagrius's use of light imagery. -jk
Evangelium als Schicksal: Fünf Studien zur Geschichte der alten Kirche
Was heißt mystische Erfahrung: Entwickelt an den Beispielen Euagrios Pontikos und Symeon, dem Neuen Theologen
Previously published in Bethel: Beiträge aus der Arbeit der v Bodelschwinghschen Anstalten in Bielefeld-Bethel 19 (1978): 41-62. -pub
The Seven Deadly Sins: An Introduction to the History of a Religious Concept, with Special Reference to Medieval English Literature
From pp. 226, 360: "Evagrius himself testifies to his contacts with the two Macarius - Macarius of Alexandria and Macarius of Egypt. This article shows what he owes to both of them.... One can conclude that Macarius of Egypt played a rôle in his life comparable to that played by saint Gregory of Nazianzus. However in many respects he is indebted to Macarius of Alexandria: asceticism, antirrhesis, doctrine of thoughts, influence of the "Vita Antonii". But the rôle played by Macarius the Great is emphasized by Evagrius himself. His doctrine of discernment, of grudge, of anger and the memory of God, of the original goodness of nature, of apatheia, of prayer 'monologistos' and other points link him to Macarius the Great...." -pub
Le "Lieu de la Limpidité": A propos d'un apophtègme énigmatique: Budge II, 494
"An apophthegm preserved in the Syriac tradition speaks of a "limpid place"; the meaning of this expression poses certain problems. However it leads us to the Nestorian mystics for whom the "limpid place" is the opposite of the place of passions. Isaac of Nineveh explains its meaning: limpidity is the starting point of the way of life of the new man. Joseph Hazzaya has systematized this teaching - for him the spiritual life contains three degrees: "corporal", followed by "psychical" which leads to limpidity which in turn leads to the "spiritual" degree which is the summit of the ascent of Zion. When the monk is favoured by a visitation of Divine Grace he is in the place of limpidity and he is not obliged to attend divine service; this idea goes back to Evagrius but the apophthegm is of a Syriac monastic provenance." (p. 18) -cat
Obnovljenje i ovaploćenje u teoriji Evagrija Pontijskog
Brain and Psyche in Early Christian Asceticism
This study is an 11-part investigation of the psychology and neuropsychology of early Christian asceticism as represented by Evagrius Ponticus (AD 345–399), the tradition's first ascetical theologian and possibly its most influential. Evagrius's biography is reviewed in the first section. The living circumstances and perceptual consequences of desert asceticism are considered in the second. Penitence, dispassion, and the mysticism of “pure prayer” are discussed in the third. Austerities are addressed in the fourth section, particularly fasting, prostrations, and prolonged standing. Ascetical perspectives on sleep, dreams, and the hypnogogic state are analyzed in the fifth. The depressive syndrome of acedia is discussed in the sixth. Evagrius's reports of auditory, olfactory, and visual hallucinations are analyzed in the seventh. Multiple complementary interpretations of demonic phenomena are developed in the eighth section. Evagrius's psychotherapy for anger is reviewed in the ninth. Interpersonal relations among ascetics are considered in the tenth section. The study concludes with a summary.
Like a Rock or Like God? The Concept of Apatheia in the Monastic Theology of Evagrius of Pontus
This article is an attempt to clarify the concept of apatheia as it appears in the Praktikos of Evagrius of Pontus. The condition (katastasis) of apatheia is central to the Evagrian understanding of the goal of monastic life, and the Praktikos is the treatise in the writings of Evagrius which deals most thoroughly with apatheia. The thesis of the article is that apatheia should be understood in terms of the Platonic distinction between stability and movement, and apatheia, thus, appears to be two different kinds of conditions, namely imperfect apatheia, related to the daily ascetic struggle of the monks against the demons and the thoughts, and perfect apatheia, related to the peaceful condition of undisturbed prayer, in which the mind contemplates the holy Trinity
Der Modernismus: Beiträge zu seiner Erforschung
Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices
Mystery and Secrecy in the Egyptian Desert: Esotericism and Evagrius of Pontus
The Problematization of Nocturnal Emissions in Early Christian Syria, Egypt, and Gaul
Evagrius Ponticus and the Psychology of 'Natural Contemplation'
Evagrius was the first ascetical theologian of the Christian tradition and one of its most influential. His mystical theology has been widely discussed with the exception of his writings on ‘natural contemplation’ (theoria physike). Traditional spiritual writings regularly mention natural contemplation but provide relatively few details and little practical exposition. This study has nine sections. The first is concerned with textual sources. The second situates natural contemplation in Evagrius’s outline of the stages of the ascetic life. The third shows that the two forms of natural contemplation are aspects of a single cognitive process. The fourth is focused on psychological insights mediated through natural contemplation. The types of contemplative objects are reviewed in the fifth section, and the mystic’s identification with the objects is discussed in the sixth. The seventh section highlights contemplation’s effect of inhibiting sensory perception. The eighth is concerned with extraordinary spatial perceptions intrinsic to contemplation. The temporal duration of the two forms of natural contemplation is considered in the final section. This is the first psychological analysis of natural contemplation.
Apophthegmata : Studien zur Geschichte des ältesten Mönchtums
See pp. 281-341. Treatment of the authorship of Ep. 8, once attributed to St. Basil of Caesarea. -jk
Desert Calm: Evagrius Ponticus; The Theologian as Spiritual Guide
Origeniana quarta: Die Referate des 4. Internationalen Origenskongresses (Innsbruck, 2.-6. September 1985)
History and Exegesis in Evagrius and Maximus
Translations of Praktikos and On Prayer, with extensive introductions. -jk
The Metaphysics and Mystical Theology of Evagrius
Balthasar proceeds systematically through a highly compressed description of Evagrian mysticism, cosmology, eschatology, and metaphysics. First, he gives an account of the relationship of the divine to spirit (nous), and spirit’s relationship to body; next, he illustrates how spirit takes on different states and progresses through various stages (demonic, human, angelic), wherein Balthasar emphasizes the fluidity of everything except for spirit; and, finally he describes the way in which body and soul pass away and leave spirit alone with itself, in reflection of the divine unity. He comes to several striking conclusions in light of this account, namely, that the Evagrian teaching is closer to Buddhism than to Christianity, that Evagrius preserves only a husk of Cappadocian Trinitarianism, and that the essential features of historical Christianity—the priesthood, orthodoxy, love, faith, and the Eucharist—melt under his symbolic gaze. As to whether this quasi-Christian mysticism was a help or hindrance to those who took up Evagrius’ teachings after him, Balthasar prefers to remain silent. -CSV
English translation of "Metaphyzik und Mystik des Evagrius Pontikus." -jk
I "due occhi dell'anima": L'uso, l'interpretazione e il ruolo della Sacra Scrittura nell'insegnamento di Evagrio Pontico
Comptes rendus et note critique sur deux traités d'Évagre le Pontique: "Au moine Euloge" et "Sur la Prière" édités par Marie-Hélène Congourdeau, M.-A. Jourdan-Gueyer et M.-O. Goudet ("Les Pères dans la foi", 47). -cat
Corpus scriptorum Christianorum Orientalium. Scriptores Aethiopici
On Prayer 166-67 [text] = 112-13 [tr.]; 346-52 [text] = 235-39 [tr.]. Praktikos: 104 and 307 [text] = 69-70, 209 [tr.], 342-46 [text] = 233-35 [tr.]. Sententiae ad monachos: 197 and 259 [text] = 134 and 176 [tr.]. Other unedited mss. contain other Ethiopian fragments from On Prayer, as noted by Bausi. -jk
Corpus scriptorum Christianorum Orientalium. Scriptores Aethiopici 45-46
On the Eight Evil Thoughts: 238:51-53, 168ff., 170ff., 239ff. (Ethiopian), 239:37-39, 123ff., 124ff., 175ff (French translation); Sententiae ad monachos: 238:145-52 (Ethiopian), 239:106-12 (French translation). Also "some of the anonymous sayings are certainly to be attributed to E.P. (cf. e.g. ibid.: 132, ll. 18-22 [text] = 97, ll. 22-27 [tr.], to be compared with E.P.'s saying in Historia Lausiaca 38,13)." -A. Bausi.
Unité numérique et unité de nature chez les pères, après le Concile de Nicée
From pp. 253-54: "Ce que les Pères postnicéens appellent 'unité de nature' dans la Trinité est donc l'absolue simplicité de l'essence divine. [...] Une telle simplicité entraine l'impossibilité d'être multipliée comme celle d'être divisée ou composée. l'unité de nature contient donc l'unité dite numérique et la dépasse. [...] dans les doctrines trinitaires, on oppose volontiers les Latins aux Grecs (et S. Hillaire fait alors partie du groupe des Grecs), les seconds s'attachant, dit-on, au problème de l'origine, aux personnes et aux processions et s'efforçant ensuite de rejoindre l'unité de nature; les premiers par une voie contraire partant de la nature divine et cherchant à distinguer les Personnes. [...] On comprend mieux dès lors pourquoi, dans leurs luttes contre les hérésies du IVe siècle, ils n'envisageaient que deux écueils; ou la confusion des Personnes telle que la soutenait le sabellianisme, ou la diversité des essences 'séparées, dissemblables, étrangères', ce qui était la folie d'Arius." -pub
The Book of Steps: The Syriac Liber Graduum
See 135–138 for translation of The Just and the Perfect and the introduction (esp. xxviii) for discussion of authorship. -jk
Evagrius of Pontus' Letter to Melania
Reprinted in 1999. English trans of the Syriac version; summary, comments. -jk
Chapitres des disciples d'Évagre dans un manuscrit grec du Musée Bénaki d'Athènes
Journal issue also titled Mélanges offerts au R. P. François Graffin, S.J. -cat
Les chapitres des disciples d'Évagre
Society for Promoting Christian Knowledge
Quatre ermites égyptiens: D'après les fragments coptes de l'Histoire lausiaque
Evagrius' Theology of Prayer and the Spiritual Life
Die Antike im Umbruch: Politisches Denken zwischen hellenistischer Tradition und christlicher Offenbarung bis zur Reichstheologie Justinians
Esoterik und individualistische Gnosis: Der mönchische Platonismus des Euagrios Pontikos
A Catechesis Against Apocryphal Texts by Shenute and the Gnostic Texts of Nag Hammadi
Early Christian Ascetism and Its Relevance Today
"In the present article I propose to re-examine the phenomenon of christian asceticism, particularly the underlying motives of the bedrock tradition of christian ascetical spirituality. Asceticism flourished in its greatest intensity (and indeed, in its most extravagant forms) in the early christian centuries. A better appreciation of these original forms will enable us to understand the past in its proper perspective, but also to appreciate the necessity for a continually developing asceticism in genuine christian spirituality." "Having thus outlined the theory and practice of early Christian asceticism, we are now in a position to explore what we have thus far called 'the underlying myths,' i. e., the thought patterns and determinants which gave these practices such depth of meaning for the Church and world of that time." "Our task, therefore, in the final part of this essay is to review the traditional forms of asceticism in the context of the needs and aspirations of modern man. Transcending the ascetical language and ideas are a set of permanent truths, touching the deepest layers of human nature. How do we formulate and express these truths in an asceticism for our time?" (pp. 83; 96; 105) -cat
ISBN 9061869153 (Leuven University Press)
Closing the Gap between Antony and Evagrius
Evagrius Ponticus in Spiritual Perspective
Publishing info: Louvain: Peeters. -cat
The Bible, Demons and the Desert: Evaluating the Antirrheticus of Evagrius Ponticus
Origeniana quinta: Historica, Text and Method, Biblica, Philosophica, Theologica, Origenism and Later developments; Papers of the 5th International Origen Congress, Boston College, 14-18 August 1989
New Questions Concerning the Origenism of Evagrius
Origen of Alexandria: His World and His Legacy
Elements of Fourth Century Origenism: The Anthropology of Evagrius Ponticus and Its Sources
Origenism in the Desert: Anthropology and Integration in Evagrius Ponticus
Thesis (Th. D.)--Harvard University, 1987. Typescript. Includes Greek, Syriac, and Latin text and parallel English translation of various passages of Evagrius' works. -cat
The Authenticity of Gregory Nazianzen's Five Theological Orations
La méditation de Barsanuphe sur la lettre êta
Discusses how Barsanuphius draws upon Evagrius's teaching on the eight thoughts to explicate the theological meaning of the Greek letter η. -jk
Teologia i wiara według Ewagriusza z Pontu [Theology and Faith according to Evagrius Ponticus]
Sny u Ewagriusza z Pontu [Dreams in Evagrius Ponticus]
Die Grundlagen der ethischen Beurteilung der Gedanken in der Lehre von Evagrios Pontikos
Psalmy w procesie wewnetrznej ewangelizacji chrzescijanina: Metoda antyrretyczna Ewagriusza z Pontu [The Psalms in the interior process of Christian evangelization: The anthirrethical method of Evagrius Ponticus]
Ad sapientiam cordis: Ksiega pamiatkowa dedykowana ksiedzu profesorowi Ludwikowi Gladyszewskiemu w 70. rocznice urodzin
Czystosc serca i umyslu wedlug Ewagriusza z Pontu [The purity of heart cnd mind according to Evagrius Ponticus]
Pierwotny upadek umyslu w pismach Ewagriusza z Pontu [Primordial fall of the nous in the writings of Evagrius Ponticus]
Material from patristic symposium held at Kraków, 1997. -cat
Zeszyty naukowe Uniwersytetu Jagiellonskiego
Mistyczne perspektywy apathei w nauce Ewagriusza z Pontu [The Mystical Perspective of Apathy in the teaching of Evagrius of Pontus]
Alternate series: Studia religiologica 32. Article includes a German summary. Deals with Apatheia with regard to love and Gnosis. -cat
Ojcowie Kosciola wobec filozofii i kultury klasycznej: Zagadnienia wybrane; Praca zbiorowa
Glos Klemensa Aleksandryjskiego i Ewagriusza z Pontu w starozytnej dyskusji o apathei [The voice of Clement and Evagrius in ancient discussion on apatheia]
Droga doskonalenia chrzescijanskiego w epoce patrystycznej: Zagadnienia wybrane; praca zbiorowa
Rozeznawanie mysli (diakrisis) i spor z nimi (anthiresis) wedlug Ewagriusza z Pontu [The Discernement of thoughts (diakrisis) and the dispute with them (anthiresis) according to Evagrius Ponticus]
Praktike jako wlaka ze zlymi mslami w nauce Ewagriusza z Pontu [Prakite as a fight with wrong thougths in the teaching of Evagrius Ponticus]
Article includes a German summary. -cat
Origenismus-Gnostizismus: Zum geistesgeschichtlichen Standort des Evagrios Pontikos
"Die Frage, um die es [hier] geht, ist...einerseits die nach dem geistesgeschichtlichen Standort des [Evagrios Pontikos], zum anderen die nach dem "Sitz im Leben" seines "Origenismus" bzw. desjenigen seines Kreises. Die Studie beschränkt sich dabei bewusst weitgehend auf eine Klärung der geschichtlichen Zusammenhänge...." (p. 26) -cat Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten. -jk
Vereinigung und Vermischung: Zwei grundmotive christlich-orientalischer Mystik
"Allerdings gehört eine Geschichte ostchristlicher Mystik zu jenen Desideraten, die bei realistischer Einschätzung des gegenwärtigen Forschungsstandes und der vorhandenen Forschungskapazität nicht kurzfristig in den nächsten Jahren erfüllt werden können. Es soll deshalb hier eine Art von Vorarbeit versucht werden, indem die Traditions- und Wirkungsgeschichte von zwei sich über 8 Jahrhunderte durchhaltenden Motiven christlich-orientalischer Mystik verfolgt wird. Dabei ist es angebracht, vom Endstadium auszugehen, von dem sich im Rückblick der Ursprung und die prägenden Kräfte der gesamten Entwicklung erschließen." (p. 41) -cat
Lengthy article introducing the life, writings, and spirituality of Evagrius. Includes excerpts from various works. -jk
Discerning the Evagrian in the Writings of Isaac of Nineveh
Brock analyzes five key Syriac terms used by Isaac of Nineveh, in three different grammatical constructions, to differentiate the influence of Evagrius from that of John of Apameia and pseudo-Dionysius. Includes appendix. -jk
L'image et l'acédie: Remarques sur le premier Apophtegme
Analyse du premier fragment des "Apophthegmata" concernant Antoine et la tentation de l'acédie. Etude sur le thème acédie en recourant à Évagre le Pontique ("Practicus 7"). Analyse philosophique et psychologique de la spiritualité du désert à travers le personnage d'Antoine. -cat
A Commentary on the 100 Theses of Evagrius Ponticus
Reprint of 1991 volume, Pušaqa d-maʼwata d-qadiša Mar ʼEwagris Iḥidaya. -cat Commentary on the ascetic instructions of Evagrius by 12th century Syriac author Dionysius (Jacob) bar Salibi. The work is organized according to the order of Evagrius' "100 Theses" that deal with instruction for new monks. Bar Salibi presents the text of all 100 of Evagrius' statements and then offers a brief interpretation and discussion of each one. The text of the work is presented in a vocalized Serto script and the individual theses are distinguished according to the Syriac numbering system. -pub
The Philosophical Structures of Origenism: The Case of the Expurgated Version (S1) of the Kephalaia Gnostica of Evagrius
The Syriac fathers on prayer and the spiritual life
Demons and the Making of the Monk: Spiritual Combat in Early Christianity
See esp. chap. 3, "The Gnostic: Evagrius Ponticus." -jk
The Spirituality of the New Testament and the Fathers.
Istituto Giovanni XXIII nella Pontificia Università lateranense
Evagrius Ponticus: The Praktikosand Chapters on Prayer
The Fathers of Poemen and the Evagrian Connection
An Evagrian ὑπόστασις? Leontios of Byzantium and the 'Composite Subjectivity' of the Person of Christ
In his treatise Contra Nestorianos et Eutychianos, Leontios of Byzantium articulates his own Christological vision, attempting to show how the Chalcedonian paradigm offers an antidote to the evacuation of the incarnation implicit in aphthartodocetism, but also to the Nestorian tendencies of authors such as Theodore of Mopsuestia. Leontios challenges the Monophysite understanding of the incarnation as a “natural union” (henōsis physikē), insisting rather that soul and body are ontologically perfect in themselves, and preferring to use the term “essential union” (henōsis ousiōdes) to characterize the unity between divinity and humanity in the person of Christ. While Leontios asserts the physical reality of Christ’s body as well as the presence of a single subject in the person of Christ, this is accomplished by way of retrieving a surreptitiously Evagrian understanding of the relationship between the eternal Logos and Christ’s own humanity. The reason why Leontios was able to reintroduce elements of Origenist anthropology behind the bastions of Chalcedonian Christology was his skilful reliance on the semantic polyvalence of the term hypostasis, which could denote a principle of subjectivity or a composite reality formed of two distinct natures. While the Chalcedonian paradigm relied on the former meaning of the term in line with the Cappadocian Fathers, and viewed the hypostasis of the eternal Word as Christ’s own principle of subjectivity, Leontios’ vision reserved the term hypostasis for the reality that comes into existence at the moment of the incarnation and that can be defined by specific physical characteristics. The purpose of this paper is to reassess Leontios’ notion of hypostasis in Contra Nestorianos et Eutychianos, highlighting the points of contact, as well as the differences, between Leontios’ (crypto-Evagrian?) relational understanding of the concept, and its more “normative” reading -denoting personhood- that underpinned the Chalcedonian definition.
Evagrius Ponticus' Use of Different Versions of Scripture with Special Reference to his Scholia on Job
Using the Scholia on Job as his starting point (on Job 1:5, 10:2, 30:24, 40:25), the author notes that Evagrius availed himeslf of readings other than those attested in the Septuagint, and perhaps had the rudiments of Hebrew. Of particular note is the discussion of the so-called Eἰς τὸ Πιπι (On the Tetragrammaton) that is identical to the scholion on on Job 1:5. Casiday argues against Devreesse's attribution of the short piece to Origen, and further suggests that Evagrius had available in Egypt a copy of the Tetrapla. -jk
Casiday advances several arguments alongside each other. At the most generic level, he argues that Evagrius’ interest in the allegorical meaning of the text of Scripture did not preclude him from interest in its literal meaning, and that he can be shown to have had great interest in the literal meaning, as did the Antiochians. More specifically, he argues that a scholion on the Tetragrammaton and the Hebrew names of God, previously thought to be written by Origen, should be attributed to Evagrius. Besides internal paleographic proof, Casiday provides external proof to make the attribution more probable by showing that, as a scribe, Evagrius could very well have had a copy of Origen’s Hexapla. -CSV
Palladiana III: La version copte de l'Histoire Lausiaque; II. La vie d'Évagre
Saint Isaac the Syrian and His Spiritual Legacy: Proceedings of the International Patristics Conference, Held at the Sts Cyril and Methodius Institute for Postgraduate Studies, Moscow, October 10-11, 2013
Christian literature, Syriac Congresses.
Isaac, Bishop of Nineveh, active 7th century Congresses.
Isaac, Bishop of Nineveh, active 7th century.
From Greek to Syriac—and Back: The Misadventures of a Quotation from Evagrius Ponticus
Treats the appearance of Skemmata 27 (= Cent. suppl. 30) in Isaac's First Collection 22 and its translation back into Greek in the 9th c. Build's on Hausherr's 1932 study.
tag:evagriusponticus.net,2012:scriptum:bunge-2015 HOLLIS number: 014607783
On Heresy in Modern Patristic Scholarship: The Case of Evagrius Ponticus
Patristics is a lively scholarly domain in which theologians and historians contribute to the study of Christian antiquity. But modern trends in patristic study (especially the application of contemporary critical theory to ancient sources) are not always conducive to theological research. This paper identifies the preoccupation in modern patristic study with heresy as a major source of problems. The modern study of Evagrius Ponticus (c. 345–99) provides an exemplary case in which some of these problems can be identified and explored. The initial presentation of modern scholarship will bring into focus the way that Evagrius' relationship to the sixth-century condemnations of Origenism is interpreted by most scholars. Next, the paper identifies and evaluates recent indications that Evagrius is prized precisely because he is considered a heretic. In the final section of the paper, attention is paid to the problem of presuming that subsequent events disclose the theological meaning of earlier writings and to the problem of foreclosing independent theological assessment in order to preserve ancient condemnations. The conclusions suggest that preoccupations with alleged heresy can be every bit as detrimental to understanding of theological writings as preoccupations with orthodoxy. -pub
http://onlinelibrary.wiley.com/doi/10.1111/j.1468-2265.2008.00428.x/abstract https://www.academia.edu/4417920/Casiday_On_heresy_in_modern_patristic_scholarship_The_case_of_Evagrius_Ponticus
© 2008 The Author. The Heythrop Journal © 2008 Trustees for Roman Catholic Purposes Registered
The Blue Sapphire of the Mind: Notes for a Contemplative Ecology
Chapter 2: Contact, or the Blue Sapphire of the Mind For Evagrius and many other early Christian monks, Mt. Sinai was a symbol of a certain intimacy with God the contemplative might hope to realize on the inner journey. The evocation of the mountain and the sapphire-blue tiles remains an important reminder of the intricate relationship that exists between outer and inner landscapes, and of the way the physical landscape can spark thought, open the imagination, and deepen awareness. The mountain became a place toward which the monk could direct his gaze, a point of orientation, an emblem of the awesome and charged space of his own inner life. This chapter argues that the contemplative vision arising from the ancient Christian monastic world expresses a hunger still present and familiar to us at the dawn of the twenty-first century: the longing to live with an awareness of the whole. And it speaks to the promise inherent in all great spiritual traditions of the world, that the human mind (or heart or soul) is capable of expanding and deepening to such an extent that it becomes possible to incorporate everything and to be incorporated into everything: to exist and know oneself as existing within the whole. -pub
Das monastische Experiment: Die Rolle der Keuschheit bei der Entstehung des westlichen Klosterwesens
Originally presented as the author's doctoral thesis (Universität Utrecht, 2000). See pp. 54-62, on Evagrius. -cat
Sumpt. Francisci de la Bottiere, in via Mercatoria
Sancti Diadochi episcopi Photices in vetere Epiro Illyrici capita centum de perfectione spirituali: S. Nili Capita centum quinquaginta de oratione ad Deum; Hesychii presbyteri antirrhetika kai eutika, siue Doctrina compendiaria binis capitum centuriis comprehensa, de spirituali temperantia & cordis puritate, reluctando & orando, comparanda
The Capita centum quinquaginta de oratione, here ascribed to St. Nilus, is by Evagrius Ponticus. Cf. New Catholic Encyclopedia 10:470. -jk
The Quest for Evagrius Ponticus: A Historiographical Essay
[Dans] Bulletin d'Histoire des Origines Chrétiennes
Les "Kephalaia gnostica" d'Évagre le Pontique. Situation d'Évagre dans l'ensemble des courants origénistes de la fin du IVe siècle. Les courants de l'origénisme à cette époque. Condamnations de l'origénisme par Justinien, au VIe siècle. -cat
Reading Ancient Texts: Essays in Honour of Denis O'Brien
The Organization of the Soul: Some Overlooked Aspects of Interpretation from Plato to Late Antiquity
See esp. chap. titled [Evagrius's] "De Oratione" and the Letter of Ammon. -jk
Institut Français d'Archéologie Orientale du Caire
Le manuscrit de la version copte en dialecte sahidique des “Apophthegmata Patrum
Edition and French translation of Sahidic (Coptic) collection of apophthegmata. For Evagrius see apophthegmata: 57 (attributed to Eupreprios in the Greek alphabetical, but to Evagrius in Latin, Syriac and Coptic), 79, 80. -be
Evagrios Pontikos als Metaphysiker und Mystiker
Dogma and Mysticism in Early Christianity: Epiphanius of Cyprus and the Legacy of Origen
Dogma and Mysticism in Early Christianity
Revision of the author's Ph.D. dissertation, University of Pennsylvania, 1975. -cat
La naissance du seigneur dans l'exégèse patristique du Ps. 21,10a
Le R. P. Daniélou a montré la place privilégiée que la catéchèse patristique a donnée au Psaume 21. [...] Ces pages ne s'attachent qu'au verset 10a [...] pour en suivre la destinée dans l'exégèse des Pères; encore ne retiendront-elles qu'une ligne d'interprétation: l'application qu'ils en ont faite à la naissance virginale du Christ. Trop de textes ont péri, trop de fragments restent encore enfouis dans les manuscrits des chaînes pour qu'on ose proposer autre chose qu'un essai; il reste pourtant assez de jalons pour qu'on tente de retracer, sans trop de conjectures, l'itinéraire suivi dans l'exégèse de cette péricope. (p. 5) -cat
Un traité de théologie contemplative: Le commentaire du Pater de S. Maxime le Confesseur
Un traité de théologie contemplative: Le commentaire du Pater de s. Maxime le Confesseur. l'"Orationis dominicae expositio" de Maxime le Confesseur. Théologie contemplative et ascétisme. -cat
Last chapter devoted to Evagrius. -jk
New Perspectives on the Origenist Controversy: Human Embodiment and Ascetic Strategies
"Concern about the body developed in the Origenist controversy at several decisive points. For one, theologies of the body based on Origenist and anti-Origenist views underlay the dispute over anthropomorphism that disturbed the inhabitants of the Egyptian desert in the closing years of the fourth century. For another, the anti-Origenist charges relating to marriage and reproduction that were levelled by Epiphanius of Salamis, Theophilus of Alexandria, and Jerome resonate with the arguments waged over ascetism a few years earlier. The issue feuling debate in Egypt...concerned interpretations of the 'image of God.'" "The ascetic debate, I propose, was not displaced by the Origenist controversy: it was subsumed within it." (pp. 146; 162) -cat
Evagrio il Pontico negli scritti di Isacco di Ninive
The Origenist Controversy: The Cultural Construction of an Early Christian Debate
This book is a thorough, highly nuanced, treatment of the Origenist controversy of the 390s. Clark explores the interrelationships between Jerome, Rufinus, Theophilus, and Evagrius, and finds that Evagrius had a far more prominent role than betrayed by a prima facie reading of the primary sources. Reviewed: Ettlinger, Gerard H. Theological Studies 54 (1993): 561-63. Mark Sheridan, OSB, "Elizabeth A. Clark, The Origenist Controversy: Compte-rendu," Collectanea Cisterciensia 58 (1996): 38-42. -jk
"The sources used by John Saba in composing his Discourses. We shall look at a number of themes and symbols in the Discourses which are traceable to earlier ascetics." (p. 83) -cat
El concepto de monje y vida monástica hasta fines del siglo V
I. Sentidos del vocablo "monje" y diversas clases de monjes: monahós; "monachus"; solitario. II. Aspectos negativos y ascéticos de la vida monástica: renuncia (apótaxis); secesión (anahóresis); ejercicio (áskesis); combate (agón). Otros temas y figuras del monje y la vida monástica. III. Aspectos positivos y místicos de la vida monástica: fin religioso del ascetismo monástico; el diálogo con Dios; caridad y contemplación; paraíso y vida angélica. IV. Monaquismo y cristianismo: renuncia bautismal y renuncia monástica; la Biblia, regla y espejo de monjes; motivos cristianos de la secesión monástica; nombres del monje y nombres del cristiano. V. Cenobitismo y eremitismo: ventajas y características del cenobitismo; el cenobio, escuela y palestra; el cenobio, iglesia de Cristo; el cenobitismo, vida apostólica; el ideal eremítico; soledad y contemplación. -cat
Philosophy, Theory and Practice: Proceedings of the International Seminar on World Philosophy, Madras, December 7-17, 1970
Centre for Advanced Study in Philosophy, University of Madras
Theory and Practice in Evagrius Ponticus
International Seminar on World Philosophy. Comparison of Evagrius's teachings with those of the Upanishads. A discussion follows, pp. 60-62. -jk
'Optima Pars': Die Auslegungsgeschichte von Lk 10,38-42 bei den Kirchenvätern der ersten vier Jahrhunderte
Origen's 'Heresy': From Eustathius to Epiphanius
Les fragments coptes de l'Histoire Lausiaque: L'édition d'Amélineau et le manuscrit
Collection of corrected readings to the coptic edition of the Historia Lausiaca (and therefore the Life of Evagrius, ch. 38) published by Amélineau. -jk
See 229–30 for Εἰς τὸ ΠΙΠΙ (CPG 2482). -jk
In Dominico Eloquio – in Lordly Eloquence: Essays on Patristic Exegesis in Honor of Robert Louis Wilken
Appropriating Genesis and Exodus in Evagrius's On Prayer
L'héritage Évagrien dans la synthèse de Saint Maxime le Confesseur
Thoughts that Cut: Cutting, Imprinting, and Lingering in Evagrius of Ponticus
An examination of the theme of "cutting" thoughts in Evagrius theory concerning logismoi
Rightly Dividing the Word of Truth: Studies in Honour of Metropolitan Kallistos of Diokleia
Nothing is Greater than Divine Love: Evagrios, Maximos the Confessor, and the Philokalia
Evagrio Póntico: Su vida, su obra, su doctrina
Ashgate Studies in Philosophy & Theology in Late Antiquity
Evagrius and Gregory: Mind, Soul and Body in the 4th Century
This book makes accessible, to a wide audience, the thought of Evagrius and Gregory on the mind, soul and body, in the context of ancient philosophy/theology and the Cappadocians generally. Corrigan argues that in these two figures we witness the birth of new forms of thought and science. Evagrius and Gregory are no mere receivers of a monolithic pagan and Christian tradition, but innovative, critical interpreters of the range and limits of cognitive psychology, the soul–body relation, reflexive self-knowledge, personal and human identity and the soul’s practical relation to goodness in the context of human experience and divine self-disclosure. This book provides a critical evaluation of their thought on these major issues and argues that in Evagrius and Gregory we see the important integration of many different concerns that later Christian thought was not always able to balance including: mysticism, asceticism, cognitive science, philosophy, and theology. -pub Reviewed: Monica Tobon, The Classical Review 61, no. 1 (2010): 85-87
Suffocation or Germination: Infinity, Formation and Calibration of the Mind in Evagrius’ Notion of Contemplation
Compunction and Compassion: Two Overlooked Virtues in Evagrius of Pontus
Instead of an extreme asceticism characterized by imperturbability, Evagrius's thinking should rather be characterized by two often overlooked virtues, compunction and compassion, that, together with the other virtues and imperturbability, form the systole and diastole of the monk's life. These make it possiblefor the call of the Prophets and the words of the Psalmist to take up personal residence in each individual, on behalf of others, in the gentle sympathy of divine live. Divine sympathy is, in fact, the model for understanding the range and root of compassion, for it is present in a remarkable way in both piercing repentance for our weakness and loving mercy for others. -pub
From pp. 336-37: "I believe the thesis that Leontius was theologically an Origenist remains unproved and thoroughly dubious. Why this is so, and how one can then continue to identify Leontius the theologian with Cyril's 'Leontius of Byzantium' will be the subject of this article." -pub
Byzantinische Mystik: Ein Textbuch aus der Philokalia
Translation of portions of Evagrius as preserved in the Philokalia. Pp. 25–26: selections from Hypotyposis; 26: selections from On the Thoughts; 27–34 selections from On Prayer -jk
Catenae in evangelia aegyptiacae quae supersunt Pauli de Lagarde studio et sumptibus edita
Fragment from the Commentary on the Lord's Prayer (Coptic): 13. -jk
Origène a-t-il tenu que le règne du Christ prendrait fin?
"L'idée que le règne du Christ aura une fin, prêtée par Théophile à Origène, n'est pas justifiée par les oeuvres de ce dernier et il est douteux qu'Évagre en soit venu là: Etienne bar Sudaïli va durcir jusqu'à ce point la pensée d'Évagre: mais un siècle après la mort de Théophile. Il n'est pas exclu cependant que ce dernier ait entendu cette opinion de quelque moine égyptien prétendûment origéniste: peut-être aussi n'a-t-il pas vérifié de trop près l'authenticité de ses accusations." (p. 61) -cat
Catenæ græcorum patrum in novum testamentum
See vol. 3 p. 177 for scholium attributed to Evagrius on Acts 10:11-12: Αἱ τέσσαρες ἀρχαὶ τὰ τέσσαρα στοιχεῖα δηλοῦσι, καὶ τὸ φανὲν σκεῦος τὸν παχύτερον κόσμον σημαίνει καὶ τὰ διάφορα ζῶα τῆς τῶν ἀνθρώπων ἐστὶ καταστάσεως σύμβολα. = The four sources [translated "corners" in most English translations of Acts 10:11] indicate the four elements, and the vessel that appeared signifies the thicker world, and the different animals are symbols of the constitution of human beings." -jk
The Philokalia and the Inner Life on Passions and Prayer
The Philokalia, published in Venice in 1782, is an anthology of patristic writings from the Eastern Church spanning the fourth to the fifteenth centuries, and which has been the subsequent focus of a significant revival in Orthodox spirituality. It presents an understanding of psychology and mental life which is significantly different to that usually encountered in Western Christianity. It also presents accounts of both mental wellbeing and the pathologies of the mind or soul which are radically different to contemporary secular accounts and yet which also find remarkable points of similarity with contemporary psychotherapeutic approaches, such as cognitive therapy. This book provides an introduction to the history of the Philokalia and the philosophical, anthropological and theological influences that contributed to its formation. It presents a critical account of the pathologies of the soul, the remedies for these pathologies, and the therapeutic goals as portrayed by the authors of the Philokalia. It then offers a critical engagement of this material with a contemporary understanding of psychotherapy. Finally, it raises important questions about the relationship between thoughts and prayer. Written with an international academic readership in mind, the book is also accessible to a more general readership and anyone interested in Christian theology, particularly in relation to mental health issues, addictions and psychotherapy. Note- Evagrius is extensively referenced.
Evagrio Pontico en los catalogos de varones ilustres
The Evagrian Heritage in Late Byzantine Monasticism
Examines the constant influence of Evagrian spirituality in late Byzantine monasticism
La doctrine ascétique de S. Maxime le Confesseur, d'après le 'Liber asceticus'
Abstract: Le "Liber asceticus" de Maxime le Confesseur: "Une synthèse théologique où les prescriptions et conseils trouvent leur justification et leur explication dans une présentation de tout le plan de salut proposé par le Christ. de là se développe une ordonnance logique sur le commandement fondamental de la charité, la voie des vertus, qui introduit une exhortation, beaucoup plus développée et beaucoup moins originale, à la componction. Nous suivrons ces différentes étapes pour expliciter à l'aide des autres écrits de Maxime les points dominants de sa synthèse." (p. 17)
L'oeuvre spirituelle de Saint Maxime le Confesseur: Notes sur son développement et sa signification
Examines the influence of the "three Cappadocians" (Gregory Nazienzen, Gregory of Nyssa, and Basil) on Evagrius' theology.
ISBN 9061867185 (Leuven University Press)
Origeniana sexta: Origène et la Bible = Origen and the Bible; Actes du Colloquium Origenianum Sextum, Chantilly, 30 août-3 septembre 1993
What Did 'Origenism' Mean in the Sixth Century?
Maximus Confessor: Actes Du Symposium Sur Maxime Le Confesseur, Fribourg, 2-5 Septembre, 1980
Apokatastasis and "Honorable Silence" in the Eschatology of Maximus the Confessor
Godnosc chrzescijanina w nauczaniu ojców kosciola
Sticki ideal zgodnosci z natura w nauce Ewagriusza z Pontu [The Stoic ideal of harmony with nature in Evagrius Ponticus teaching]
Beiträge zur geschichte des alten mönchtums und des Benediktinerordens
Der hl. Nilus Sinaita, sein leben und seine lehre vom mönchtum
Situating Sarapion's Sorrow: The Anthropomorphite Controversy as the Historical and Theological Context of Cassian's Tenth Conference on Pure Prayer
A historical and theological contextualization and reconsideration of the reality of the views labeled "Anthropomorphite" by Cassian, with particular reference to the teachings of Evagrius. -MDC
Les Kellia. Ermitages coptes en Basse Égypte
L’architecture des ermitages et des sanctuaries
La discussion d'un moine antropomorphite audien avec le Patriarche Théophile d'Alexandre en l'année 399
Translation into Dutch of Evagrius's various works. Volume 1: Texts on Discrimination of Various thoughts (an expanded recension of the material in the Philokalia), 153 sayings about prayer. Volume 2: Praktikos, Gnosticus; Completion of the Six Centuries; Sentences to Virgins, Sentences to Monks; Letter to Melania 610-19; About the Trinity; Protrepticus; Paraeneticus; 33 definitions; Alphabetical Sayings I and II; 26 Sayings; The vices as opposite to the Virtues; The Eight Evil Spirits; Encouragement for the monk. -ak
The Sententiae ad virginem by Evagrius Ponticus and the Problem of Early Monastic Rules
The "Ad uirginem" is "usually explicitly excluded from the corpus of earliest monastic rules.... Since SV's ["Ad uirginem"] literary genre seems to be clearly defined as a letter addressed to one virgin containing parainesis, which a priori makes them into something other than a rule.... Following three non-literary criteria, which seem commonly accepted in defining whether or not a writing qualifies as a rule, SV seem to be fulfilling at least two of these criteria: First, it has a certain legislative character in line with the prescriptive literature of the time, now considered to be rules, whereby the criterion in itself is rather vague,...secondly, its content can be used to regulate life within an ascetic community with sufficient precision to grant continuity of its practice. SV do fail to fulfill the third criterion, namely that of wide distribution and acceptance by more than one generation." (pp. 403-4) -cat
Un morceau grec inédit des vies de Pachôme apparié à un texte d'Évagre en partie inconnu
Description du ms. "Vat." grec 2091, f. 9rb-10rb avec photographie, datation, origine. 1. Texte grec de l'épisode Pachômien. a) En quête du contexte historique. Contenu de l'épisode. b) Langue du morceau: une question de méthode, grec ou copte? c) Le texte biblique du morceau. d) Les copticismes de la langue et du style. 2. Le commentaire, avec une citation du Praticius: comparaison de cinq attestations du texte. -cat
Eastern Christian Books: Augustine Casiday on Evagrius of Pontus
Interview with Augustine Casiday on the background to his writings on Evagrius of Pontus. -jk
L'Histoire Lausiaque; une oeuvre écrite dans l'esprit d'Évagre
Article spans two volumes. Abstract: "Évagre le Pontique (346-99) occupe une place de choix dans la galerie d'ascètes qu'est l''Histoire lausiaque' (- HL).... C'est que Pallade, qui confessait à l'occasion appartenir au groupe d'Évagre, reconnaissait que celui-ci était, pour lui, un maître.... dans ces conditions, il est normal d'attendre que la spiritualité d'Évagre ait marqué l'oeuvre de Pallade. Mais sur quels points précis? et en quelle mesure?...la question a retenu notre attention à nous-même, en vue d'une traduction de HL....Nous avons donc lu Évagre en ayant présents à l'esprit les thèmes doctrinaux et le vocabulaire de HL. Il nous apparut bientôt que l'intérêt de la confrontation à laquelle nous procédions dépassait largement celui d'une aide apportée au traducteur et à l'interprète de Pallade; elle engageait le sens doctrinal même de l''Histoire lausiaque.' Nous nous en expliquerons dans la conclusion. Mais voici d'abord, notées au fil des histoires de Pallade, les rencontres successives du disciple avec le Maître." (pp. 321-25). A l'aide de 154 extraits de l''Historia Lausiaca' mis en parallèle avec l'oeuvre d'Évagre, l'A. montre la profonde influence de ce dernier sur Pallade. -cat
The Significance of Psalmody in the Mystical Theology of Evagrius of Pontus
Publisher info: Louvain: Peeters. -jk
Gentleness in the Ad Monachos of Evagrius Ponticus
Zeitschrift für wissenschaftliche Theologie
Listlessness in The Mirror for Monks of Evagrius Ponticus
A Key for Reading the Ad Monachos of Evagrius Ponticus
"Yet the richness of each individual proverb is greatly increased by uncovering the pattern of its placement in the text, which is never without particular purpose. It is this latter dimension on which the present study wishes to focus. I wish to suggest here at least some of the major structural features of the text's arrangement of proverbs and indicate how discerning these features provides a key to a proper interpretation both of individual proverbs and of the whole text." "Key themes of his teaching provide the structure and order of the text. Thus, the various proverbs are exercises on the following themes: (1) the relation between mind, soul, and body; (2) the three parts of the soul; (3) the eight principal evil thoughts and their order; (4) the division of the spiritual life between "praktiké" and knowledge; (5) various levels of knowledge distinguished. I would like to indicate here some of the major structural elements of the text which these themes help the reader to recognize." (pp. 362-63) -cat
The "Ad monachos" of Evagrius Ponticus: Its Structure and a Select Commentary
English translation includes the Greek, but without the critical apparatus. Reviewed: Blum, Georg Günter. Zeitschrift Für Kirchengeschichte 106, no. 1 (1995): 124-26. Vanwinden, J C M. Vigiliae Christianae 47, no. 4 (1993): 410-11. Pelland, Gilles. Gregorianum 75, no. 3 (1994): 573. Gould, Graham. Journal of Theological Studies, n.s., 44 (1993): 718-20. Halleux, André de. Ephemerides Theologicae Lovaniensis 69, no. 4 (1993): 448-49. Halleux, André de. Revue Théologique de Louvain 25, no. 1 (1994): 87. Elvira J. C. Studia Monastica 41, no. 1 (1999): 172-73. -jk
Steps to Spiritual Perfection: Studies on Spiritual Progress in Evagrius Ponticus
Evagrius of Pontus: The Greek Ascetic Corpus
"This is the first complete English translation of Evagrius' Greek ascetic writings, based on modern critical editions, and collations of the principal manuscripts. Two appendices provide variant readings for the Greek texts and the complete text of the long recension of Eulogios. The translations are accompanied by a commentary to guide the reader through the intricacies of Evagrian thought by offering explanatory comments and references to other Evagrian texts and relevant scholarly literature." Table of contents: "Introduction; 1. Foundations of the Monastic Life: A Presentation of the Practice of Stillness [CPG 2441]; 2. To Eulogios On the Confession of Thoughts and Counsel in their Regard; 3. [To Eulogios] On the Vices Opposed to the Virtues; 4. On the Eight Thoughts; 5. The Monk: A Treatise on the Practical Life; 6. To Monks in Monasteries and Communities and Exhortation to a Virgin; 7. On Thoughts; 8. Chapters on Prayer; 9. Reflections; 10. Exhortations 1-2 [CPG 2454]; 11. Thirty-Three Ordered Chapters; 12. Maxims 1-3; Commentary Notes; Appendix I: Variant Readings for the greek texts; Appendix 2: The Greek text of Eulogios." -pub
Évagre le Pontique et le Dialogue Sur la Vie de Saint Jean Chrysostome
C'est dans le domaine éthico-psychologique "que peuvent se situer les contacts les plus nombreux entre Palladius et Évagre." "Le 'dialogue' ['Dialogus de uita Iohannis Chrysostomi'] n'est peut-être pas une oeuvre écrite tout entière dans l'esprit d'Évagre...mais il a nettement subi l'influence du maître Pontique, ou à tout le moins des aspects moraux et psychologiques de son système." (pp. 192; 205-6) -cat
Högskolan Dalarna, Institutionen för Akademin Humaniora och medier
En kristen buddhist i öknen? En studie av buddhistiska element i Evagrius Ponticus teologi
Author compares Evagrius and Vasubhandu (the Abbhidharma teacher). In Swedish, short English conclusion. -mv Vid en första anblick kan buddhismen och kristendomen tyckas utgöra en tydlig dikotomi inom den religiösa sfären, men undersöks saken närmre så märker vi snart att det utöver alla skillnader även finns många likheter. Föreliggande studie har för avsikt att behandla både likheter och skillnader mellan buddhismen och kristendomen i en konkret aspekt – genom att jämföra den kappadokiske asketen Evagrius Ponticus och den indiske buddhistiska tänkaren och författaren Vasubandhu i deras syn på människors upplevelse av världen. För att finna svar i denna fråga har respektive författares behandling av våra sinnen och vår perception undersökts, detta huvudsakligen utifrån Evagrius Kephalaia Gnostika samt Vasubandhus Abhidharma-kosa och Pañcaskandhaka-prakarana. Deras tankar i ämnet presenteras och analyseras var för sig, för att sedan också tas upp i en komparativ diskussion. Resultatet av denna studie visar att tidigare hypoteser om likheter mellan Evagrius och diverse buddhistiska skolor i många fall är tämligen relevanta. Däremot fungerar dessa likheter sällan som bevis för att Evagrius personligen skall ha influerats av indiska lärosystem. De flesta av hans tankar är snarare ett arv av den grekiska kontext i vilken han växte upp. Samtidigt som det alltså finns likheter kan vi också i resultatet se uppenbara skillnader mellan de olika kontexterna. Hypotesen att Evagrius i sitt författande av Kephalaia Gnostika skulle vara direkt påverkad av Vasubandhu eller andra buddhistiska läromästare går alltså utifrån denna studie inte att bekräfta även om likheterna mellan de två många gånger är närvarande. -pub
The Relationship between Psalmody and Prayer in the Writings of Evagrius Ponticus
The article explores the correlation between the exegesis of scripture and the exegesis of the soul's progress toward theosis as found in Evagrius' writings. -jk
An Exegetical Way of Seeing: Contemplation and Spiritual Guidance in Evagrius Ponticus
Dysinger presents the theoretical foundations for Evagrius’ interpretation of and use of Scripture, and argues that his theory and praxis for interpretation of Scripture and for the diagnosis of spiritual maladies in others is very similar, if not identical. To prove his argument, Dysinger first lays out Evagrius’ theory of interpretation through quotations from the scholia collections and the Gnostikos, and then he gives an extended interpretation of Letter 25 to Anatolius, in which Evagrius uses encoded scriptural language, which he himself decodes in his other works (the scholia and the Kephalaia Gnostika). Scripture is the Gnostic’s study and his tool. As a Gnostic, Evagrius sees both the particular human soul under his guidance and the particular passage of Scripture within the context of the ultimate goal of all a creation, a return to unity with God. -CSV
Psalmody and Prayer in the Writings of Evagrius Ponticus
Exegesis and Spiritual Guidance in Evagrius Ponticus
Evagrius Ponticus' Sententiae ad virginem
Tratrado Práctico, A los monjes, Exhortacióna una virgen, Sobre la oración
Reviewed: A. Olivar, Studia Monastica 38, no. 2 (1996): 411. -jk
Scripta minora regiae societatis humaniorum litterarum Lundensis
Seconde partie du traité, qui passe sous le nom de "La grande lettre d'Évagre le Pontique à Mélanie l'Ancienne"
So-called Letter to Melania according to British Museum MS add. 17192. Includes Syriac text and French translation. First part of the letter was published in 1912 by W. Frankenberg. -jk
Worte an die Mönche; Worte an eine Jungfrau = Sententiae ad monachos; Sententiae ad virginem
Translations of Sententiae ad monachos and Sententiae ad virginem, with endnotes commenting on the chapters and identifying textual reuse. Includes a short chapter by Wilfried Eisele on the place of Evagrius in collections of wise sayings. -jk
Annahme Christi und Gottesschau: Die Theologie Babais des Großen
Kommentar zu den Kephalaia des Euagrios Pontikos
Dieses monastisch-asketische Hauptwerk Babais ist, anders als z.B. der Liber de Unione, kaum zu gliedern, da Babai in seinem Kommentar der bewusst unstrukturierten Anordnung der euagrianischen Logien folgt. Da Babais Theologie dargestellt werden soll, ist vorrangig kein Beitrag zu Euagrios intendiert. Diese Trennung bei der Gattung „Kommentar“ durchzuhalten ist schwieriger als bei anderen Genera durchzuführen, und gerade bei dieser Schrift können sich mannigfaltige Schwierigkeiten ergeben: Der von Babai kommentierte Text ist nicht allein eine Übersetzung, sondern durch die Purgation des Textes von origenistischer Kosmologie eine stark dogmatisch wertende Umakzentuierung. Indem Babai Euagrios als Antiorigenisten präsentiert, werden noch verbleibende origenistische Konzeptionen... -pub
tag:evagriusponticus.net,2012:scriptum:engelmann-2013 DOI: 10.2307/j.ctvbqs3t3.7
Per conoscere lui: Esortazione a una vergine; Ai monaci; Ragioni delle osservanze monastiche; Lettera ad Anatolio; Pratico; Gnostico
Introduction, translation, and notes by Paolo Bettiolo. Translations of Sentences to a Virgin, Sentences to the Monks, Hypotyposis, Praktikos, and Gnosticus. -jk
« N'abandonne pas la foi de ton baptême ! »: La christologie d'Évagre le Pontique, face à son interprétation par Antoine Guillaumont et ses continuateurs
« N'abandonne pas la foi de ton baptême ! »
Formația clasicistă a unui autor patristic: Evagrie Ponticul
This study traces the scholarly context in which one of the great patristic figures of Christian antiquity was formed: Evagrius Ponticus. Biographical data on this author are extremely scarce and, therefore, in reconstructing the picture of Evagrius’ intellectual formation, information from a wide variety of sources is used. In this way, the study succeeds in placing Evagrius in the general context of classical Greek paideia, showing how his many connections with pagan teachers of rhetoric and philosophy, as well as with the great theologians of the time, succeeded in imprinting on Evagrius’ thought the characteristic stamp of a classical education impregnated with the Christian ethos. It was with this education that Evagrius left, in the last part of his life, for the Egyptian desert, where he used all his intellectual endowment to create a system that has become a classic in Eastern monastic theology. -pub
Scriptura în spiritualitatea monastică: Studii de exegeză biblică patristică
Ed. Sf. Nectarie; Ed. Universităţii „Aurel Vlaicu“ Arad
Folosirea Scripturii în scoliile exegetice ale lui Evagrie Ponticul
Commentary on the Eight Thoughts of Evagrius. -jk
Enunciados sobre a oração e outros discursos, comentários & sentenças
Os escritos de Evágrio Pôntico são tão influentes quanto desconhecidos. Padre do Deserto do século IV, é um dos poucos autores não canonizados citado no Catecismo da Igreja; seus ensinamentos estão na base de muitos autores difundidos atualmente. Enunciados sobre a oração é uma coletânea de diversas obras de Evágrio (tratados, discursos, extratos e fragmentos) acerca da vida de oração. O coração dessa seleção é o tratado de mesmo nome, obra seminal da espiritualidade cristã e fruto da maturidadeespiritual do autor. Em língua portuguesa pela primeira vez, traduzida diretamente do grego, siríaco, copta e etiópico por João Carlos Nara Jr., e enriquecida com introdução e notas esclarecedoras, esta obra é valiosa tanto para aqueles que queiramfazer um estudo científico sobre o autor, quanto para qualquer pessoa que almeje crescer e aprofundar na vida de oração.
The Condemnation of Evagrius Reconsidered
Questions whether Evagrius taught any of the key doctrines for which he was condemned in the sixth century. -jk
The Logoi of Providence and Judgment in the Exegetical Writings of Evagrius Ponticus
Une série d'énigmes syriaques sous le patronage d'Aristote, d'Éphrem et d'Évagre le pontique
Evagriana syriaca: Textes inedits du British Museum et de la Vaticane
At pp. 26–29 the author argues for three versions of the Syriac translation of the Praktikos: S1 (early 6th c.; merges the Praktikos and the Gnostikos as if one treatise, with no preface or conclusion; represented by the greatest number of MSS); S2 (executed after S1; inferior translation; distinguishes the P from the G and retains the letter to Anatolios) S3 (late 6th c.; depends upon S1 and S2, but makes adjustment to the Greek; found in MSS only as extracts, not the complete text) Syriac texts discussed: Hypotyposis: 31-32 (CPG 2441). 33 Chapters: 32-33 (CPG 2442) Spiritual Chapters Alphabetized: 33 (CPG 2444); On Prayer: 41-43 (CPG 2452; includes critical Greek text of the proemion); The Eight Spirits of Wickedness: 55-59 (CPG 2451); Gnostikos: 72-75 (CPG 2431; translation S2, for only keph. 2, 3, 5, 13, 35, 37, 38, 46) This volume is the key edition for a number of texts that are of variable authenticity: The Just and the Perfect: 105-9, 142-46 (CPG 2465); Humility: 109-14, 146-50 (CPG 2466); Fasting: 115-17, 150-53 (CPG 2467); Silence: 118-20 (CPG 2468), 153-54; Admonition on the Marks of Serenity: 120-22, 154-56 (CPG 2469); Dialogue of a Master with His Student: 123, 156 (CPG 2470); The Defense of One Led by God: 124, 157 (CPG 2471); Instructive Admonition: 125-28, 157-59 (CPG 2472); Counsel of the Mind: 128, 159 (CPG 2473); Teaching: 129, 160 (CPG 2474); Counsel: 130-33; 160-63 (CPG 2475); Expositio in Parabolas et in Proverbia Salomonis: 133-35, 163-65 (CPG 2457); Proverbs and Their Interpretation: 135-38; 165-67 (CPG 2477); Profession of Faith: 139-40, 167-69 (CPG 2478); Excerpt: 141-42, 169-71 (CPG 2479). -jk
Evagrius the Cappadocian: Redating the Kephalaia Gnostika
The three works Praktikos, Gnostikos, and Kephalaia Gnostika (KG) are traditionally dated to the late 380s, when Evagrius Ponticus was a monk in Egypt. The trilogy is commonly seen as a unified, gradated curriculum for monks. In this article, I argue that this paradigm is deficient. Evagrius wrote the KG largely in the 370s, before he ever became a monk, and well before he even started the Praktikos and Gnostikos, which were written later, as a pair of companion pieces, to attempt to repackage the KG as part of a monastic trilogy. Redating the KG to the middle years of Evagrius’s life significantly changes our interpretation of his entire corpus. It reveals a layer of his writings that originally had nothing to do with monks and monasticism, but were turned to that purpose late in life. An early KG opens up an important and poorly documented part of Evagrius’s writing career, when, in company with the Cappadocians, he had already developed a sophisticated exegesis and metaphysics, long before he became a monk.
The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world.The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations.This volume presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text.
The Library of Paradise: A History of Contemplative Reading in the Monasteries of the Church of the East
This book tells the story of contemplative reading, a spiritual discipline practiced in the Syriac Christian monasteries of the Church of the East in sixth- and seventh-century Mesopotamia. These ascetics practiced a form of contemplation which moved from reading, to meditation, to prayer, to the ecstasy of divine vision. The book proceeds in two parts. The first part crafts a methodology. The second, longer part is an historical narrative of the development, definition, and diffusion of contemplative reading. The book adapts methodological insights from prior scholarship on the history of reading, including studies on early medieval lectio divina. Another methodological chapter undertakes a cautionary case study of the British Library manuscript collection and identifies how future scholarship can overcome cultural and racial prejudices which have sometimes obscured the history of Syriac monastic readers from view. The second half of the book employs this methodology to narrate the evolution of East Syrian contemplative reading over three historical phases: the establishment of the practice, the articulation of its theology, and the maturation and spread of the tradition. Individual chapters focus on the role of ascetic reading in the monastic reform of Abraham of Kashkar, the commentaries on Evagrius of Pontus written by Babai the Great, and the monastic handbooks of ʿEnanishoʿ of Adiabene and Dadishoʿ of Qatar. A concluding chapter points the way forward for further scholarship by noting the long legacy of East Syrian contemplative reading through its reception into Sogdian, Arabic, and Ethiopic monastic libraries. -pub The study puts Evagrius's approach to reading front-and-center in the development of Syriac ascetic reading traditions, arguing that Evagrius's works were seen as the epitome of the Egyptian ascetic ideal. -jk
O Praktikós e o Gnōstikós de Evágrio Pôntico: estudo, tradução e comentários
In this study, there is, along with some essays and commentaries, a translation of two ascetical treatises attributed to Evagrius of Pontus (345-399 C.E.): the Praktikós and the Gnōstikós. Given the misfortune of the transmission of his manuscripts since his condemnation in the Second Council of Constantinople (553 C.E.), there have been, throughout the centuries, many hindrances related to Evagrian studies. In effect, there is not only the problem of the misattributions of his works to other authors - for example, the attributions of some of these works to Nile of Ancyra, a philological tool that is likely to have been a way of getting rid of the so-called censorship -, but also many misconceptions about his ideas. To be aware of this, it was necessary to analyze, at least in passing, the transmission of his manuscripts, which was possible for us only through discussing the philological study already made by Antoine and Claire Guillaumont, i.e., indirectly. After all, this philological problem seems to go through all the Evagrian literary and philosophical content to be studied here. At any rate, Evagrius, as a historical person, can be known not only through the depictions made in his own manuscripts, but also through those present in the manuscripts of other late-antique authors, such as Socrates Scholasticus, Palladius and Rufinus of Aquileia in their historiographic oeuvre. Furthermore, there are also interesting depictions of Evagrius in other sources, such as the epistulae of Jerome. As will be seen in this research, it is also important to pay attention to this: Evagrius was not indifferent to the science of his time. By incorporating the main late-antique discussions in his thinking, he wrote about the human soul, the human body and the universe in a unique style. He is said to have been the first Christian writer to express his thoughts in kephálaia - something like very small chapters. And, last but not least, the medical thinking present in his work and the importance of the allegorical language as a tool of composition and hermeneutics are elements that make him simultaneously an original thinker and a man of his own time. -pub
O Praktikós e o Gnōstikós de Evágrio Pôntico
The Path of Spiritual Ascent According to Evagrius Ponticus
This study thoroughly analyzes the theological method of Evagrius Ponticus, which elevates the human person to a higher spiritual state, bringing them closer to God. The focus of this work is to reconstruct and present the theology of Evagrius as a spiritual ascent to God. The division of this ascent into different stages, the aim of overcoming the passions, the struggle against demons, prayer as a dialogue with God, and the appearance of sapphire light in the mind are staples of Orthodox monastic theology, but they are introduced fully and for the first time in Evagrius’s theology. However, apart from the three different stages of spiritual ascent, Evagrius incorporates five different types of contemplation that lead from the material to the immaterial. In consequence, we believe that he is the first author to truly systematize the whole process of spiritual ascent to God, opening the way for other significant authors such as St. John of Climacus and St. Maximus the Confessor. Another interesting point analyzed in the current work is the influence of Plotinus on Evagrius’s teaching on the appearance of sapphire light (οἰκεῖον φέγγος) that has a direct relation to the attainment of impassibility (ἀπάθεια).
Virgins of God: The Making of Asceticism in Late Antiquity
Evagrie Ponticul – un avva al deşertului
The intention of this study is to approach the issue of spiritual guidance in the Eastern Christian tradition, based on a great ascetic from the deserts of Egypt in the 4th century—Evagrius Ponticus. The clear conclusion of the Pontic hermit is that the work of a patér pneumatikós is not to communicate a doctrine in an abstract manner and by means of discourse, but rather to offer his apprentice a way to intensely assimilate spiritual teachings. We support the idea of placing the practice of spiritual guidance in the context of spiritual experience; our intention was to do justice to the thesis that an abba is basically an anthropos pneumatikós i.e. a man who learned the spiritual mysteries of life during his prolonged experience in the desert. Thus, the way of life of the Pontic hermit is not the same as that of a teacher (didaskalos), as the message send by this way of life is not a doctrine, but a personal experience of spiritual life. In brief, abba Evagrius Ponticus is more of an authentic spiritual father rather than a “philosopher” of the desert (A. Guillaumont), whose main job is to offer spiritual guidance to his apprentice in his spiritual life. -pub
TABOR. Revistă de cultură şi spiritualitate românească
Redacția scurtă a unei scrieri ascetico-mistice atribuite lui Evagrie ponticul în literatura română veche [II]
The article deals with the circulation of an ascetico-mystical text attributed to Evagrius Ponitcus in the old Romanian manuscripts dating from the middle of the 17th century to the end of the 18th century. Translated from Slavonic, the text is part of the Skete Patericon and it represents one of the sources of a writing which will be atrributed to Evagrius in the Abridged Life of Saints (the Prologue). Even though it is addressed to hermits, the ascetical text is copied and read by both monks and laymen, formally resembling the Great Canon of St. Andrew of Crete and other ascetical writings, such as the Laments of Abba Isaiah, the spuria chapter 29 of his Asketikon. -pub
Place: Bucharest Publisher: Institutul de Lingvistica "Iorgu Iordan", al Academiei Romane
Redacţia scurtă a unei scrieri ascetico-mistice atribuite lui Evagrie ponticul în literatura română veche [I]
Akedia: Plictiseala și terapia ei după avva Evagrie Ponticul sau sufletul în luptă cu demonul amiezii
În luptă cu gândurile: Despre cele opt gânduri ale răutății și Replici împotriva lor
Din memoria istoriei: Evagrie ponticul și opera sa în preocupările patriarhului Iustin Moisescu
The year 2019 was dedicated to paying homage to one of the foremost servants of the Romanian Orthodox Church – patriarch Iustin Moisescu. This was a good opportunity for us to bring back to light writings which relate to his preoccupations with the teachings of the Church Fathers. These preoccupations originate as early as the time of the courses attended in the “Miron Patriarhul” Seminary in Câmpulung Muscel, which he graduates as valedictorian, followed by the Faculty of Theology in Athens, where he goes for four years, between October 1930 and July 1934. Following this fruitful period, he prepares his doctoral thesis entitled “Evagrius Ponticus. Life, Writings and Teachings” which he presents in 1937 in Athens, under the guidance of the distinguished Greek patrologist Dimitrios Balanos. This paper was graded as exceptional. -pub
Die älteren griechischen Katenen zum Buch Hiob
For the Scholia on Job, see 1:109ff. For the so-called Εἰς τὸ ΠΙΠΙ (cpg 2482) see 1:186 (§41). -jk
Harvard College Library Assyrian collection
Maṭbaʻta d-Bar ʻEbraya d-Dayra d-Mar ʼEprem Suryaya
Pušaqa d-maʼwata d-qadiša Mar ʼEwagris Iḥidaya
Edition of Dionysius bar Salibi's commentary on Evagrius's Kephalaia gnostika.
Reprinted 2011 as A Commentary on the 100 Theses of Evagrius Ponticus, Bar Ebroyo Kloster Publications 10 (Piscataway, NJ: Gorgias Press, 2011) -jk
Babai the Great and Dionysius bar Salibi on the Spiritual Senses: The Syriac Commentaries on Evagrius' Kephalaia Gnostika and Their Relevance
L’Importante découverte de deux traités d’Évagre le Pontique sous le nom de Maxime le Confesseur en géorgien
During his research work on the heritage of Maximos the Confessor in Georgian literature, Ekvtime K'oč'lamazašvili [Kochlamazashvili] has discovered and edited a strange text entitled "Answers of the holy Maximos the Confessor to questions of/from the priest Thalassios." This composition has nothing to do with the Quaestiones ad Thalassium by Maximos (CPG 7688). In fact it turned out to be the reunion of two works of Evagrius Ponticus: the De octo spiritibus malitiae (CPG 2451) and the Antirrheticus (CPG 2434). The article aims to draw specialists' attention to the importance of this discovery, for the diffusion of Evagrius' work in oriental languages, as well as for the history of translations from Greek into Georgian (the author of this editing seems to be Ekvtime Atoneli/Euthymios Hagiorites). The article seeks to analyse and translate the Letter-Peface, which is reported to be a Letter by Maximos to Thalassios, but in fact derives from three different sources: one Letter by Evagrius, one Cathechesis by Theodoros Stoudites, and the very Preface to the Antirrheticus (the Georgian editor had only identified the third element). -pub Includes a French translation of the prefatory letter, and a side-by-side comparison (in French) with Letter 4, which begins the letter by pseudo-Maximus to Thalassios. Also includes the Greek fragment for letter 4 with French translation. -jk
Mayamir Mar Awagris 'an makhtuta raqm 174 nuskiyyat bi-Dayr al-Suryan
See pp. 55-80 for the Arabic (A1) translation of On Prayer (CPG 2452)
Vark' srboc haranc ew k'alak'avarut'iwnk' nocin est krkin t'argmanut'ean naxneac
See 2:700-716 (https://archive.org/details/VarkSrbotsHarants2/page/n819/mode/2up) for the Armenian translation of On Prayer (CPG 2452), and 2:692-699 for the two Armenian versions of CPG 6583a, and 684-692 for CPG 6583b.
https://archive.org/details/VarkSrbotsHarants1 https://archive.org/details/VarkSrbotsHarants2
Manuscripta graeca et orientalia: Mélanges monastiques et patristiques en l'honneur de Paul Géhin
La traduction arménienne des Chapitres sur la prière d'Évagre le Pontique
Saint Catherine (Monastery : Mount Sinai)
See pp. 405-21 for Syriac (S2) translation of On Prayer (CPG 2452)
Evagre Pontoelis Antirrhetikos - is żveli kʻartʻuli tʻargmani / The Old Georgian Version of Antirrhetikos
The Old Georgian Version of Antirrhetikos by Evagrius Ponticus and Its Relation with the Syriac Version
Thee note discusses the new identifications of Evagrius' Antirrhetikos in Georgian translation, announcing their publication. Georgian translator Euthymius the Athonite ascribes this work to St Maximus the Confessor. Until now only the Syrian and Armenian translations of this work were known. Euthymius' translation is very similar to Syrian and Armenian translations of the work. -pub
Évagre et les anathémismes antiorigénistes de 553
Ed. F. L. Cross, published Oxford: Oxford University Press. Volume also published as Texte und Untersuchungen 78. -jk
Studien zu Gregor von Nyssa und der christlichen Spätantike
Sur quatre traités attribués à Grégoire, et leur contexte marcellien (CPG 3222, 1781 et 1787)
At pp. 6-8, deals with questions on the date and authorship of the Letter to Evagrius (or to Philagrius) attributed to Gregory of Nazianzus or Gregory of Nyssa. The author leans to a view informed by Refoule (1961), Daniélou (1966), and May (1966) that the letter is by Gregory of Nyssa, who wrote sympathetically of the party of Marcellus in 371-79, and concerns itself with themes in the Kephalaia gnostika. At pp. 8-11 is a French translation of an unpublished collation of ten Greek manuscripts. -jk
tag:evagriusponticus.net,2012:scriptum:rondeau-2021 tag:evagriusponticus.net,2012:scriptum:rondeau-2021b
tag:evagriusponticus.net,2012:scriptum:rondeau-2021 tag:evagriusponticus.net,2012:scriptum:rondeau-2021a
The Cambridge Edition of Early Christian Writings, vol. 2, Practice
Focuses on the Skemmata (CPG 2433), the ca. 60 supplementary chapters to the Kephalaia Gnostika. Deals with two MSS (Vat. Barberini gr. 515, Vat. Barberini lat. 3024 [Latin translation of the Skemmata by Suarez]) and Sargissian's Armenian edition, esp. pp. 124-28. Provides a transcription of the 67 chapters from the Greek MS and of the 59 chapters from the Latin MS. The 18 chapters of the Armenian are reproduced and translated into French. This article was reprinted that same year, with an expansion, as a monograph (see below). -jk
La lettre à Patricius (Philoxenus Mabbugensis)
Pp. 812, 854-856, 872 contains quotes from Prak. 15 and 79; Gnost. 25 and 36
Pontificio Ateneo S. Anselmo and Editions Sankt Ottilien
Les enseignements d'Évagre: (Chapitres des disciples d'Évagre); Le missing link entre la première et la deuxième controverse origéniste
Evagrius of Pontus, Guide to the Divine Light
Nonnenspiegel und Mönchsspiegel des Euagrios Pontikos: Zum ersten Male in der Urschrift
Sententiae ad monachos (Greek, with Syriac in apparatus criticus): 152-65; Ad virginem: 143-51. -jk
Contents: [v. 1, pt. 1-2] Sexti Pythagorici Citarchi sententiae. [pt. 3] Evagrii Pontici sententiae.--[v. 2] Epicteti et Moschionis sententiae. 2 v. in 1. Includes a 4 page review by Anton Elter titled "Zu den neuen Bruchstücken des Stobäus ... und den Sprüchen des Eugarius." For Evagrius's texts: Spiritual Chapters Alphabetized: p. LIII; Aliae sententiae: p. LIII. -jk
«Évagre le sage»: L'image d'Evagre le Pontique dans l'histoire de l'eglise
In the present study, the author endeavors to traverse the testimonies of those who knew Evagrius Ponticus († 399) personally, then those of the authors of the 5th century until the second controversy in the first half of the 6th century, which represents a kind of watershed, and so on, until modern times. At the end of the 19th century Evagrius became a subject of scholarly studies. Only such a historical study is likely to clear old prejudices with a view to a dispassionate and studied analysis of doctrinal questions that trouble people's today but the ancients were manifestly ignorant of. -pub trans
Les mystiques juives, chrétiennes et musulmanes dans l’Égypte médiévale (VIIe-XVIe siècles): Interculturalités et contextes historiques
Institut français d'archéologie orientale
D'Évagre le Pontique à Jean Cassien: Aspects de la transmission de l'expérience monastique égyptienne à l'Occident
Literacy and Memory in Evagrius’s Monasticism
This paper examines Evagrius’s monastic literacy, that is, his views on how to write and read monastic texts, in order to argue for the central role of memory in that literacy. Evagrius’s textuality is Origenist because of the hierarchical relationship between material text and spiritual meaning; that textuality shapes Evagrius’s identity as a monastic writer and the esoteric quality of reading in his monastic community. A collective monastic memory is one element that is necessary to read his texts properly, namely, in a way that will allow access to the spiritual strength in the text. Yet memory, like texts, engages the same tension between corporeal reality and immaterial goals that is at the heart of Evagrius’s monasticism. The relationship between literacy and monasticism shapes the memory of Evagrius in the works of two of his followers, Palladius and John Cassian.
Bolletino della Badia Greca di Grottaferrata
Les adaptations chrétiennes du Manuel d’Épictète
Studi e testi (Biblioteca apostolica vaticana)
Oroi kai ypographai: Collections alphabétiques de définitions profanes et sacrées
Texts in Greek with critical material in French. Contains Greek texts from many chaps. of the Kephalaia Gnostica and some of "Counsel" (CPG 2475), as well as from other texts that survive in Greek. -cs
Reconstructing the Theology of Evagrius Ponticus: Beyond Heresy
Introduction; 1. Evagrius' life and his contemporaries; 2. Evagrius' writings; 3. Evagrius' reputation; 4. The fellowship of Evagrius; 5. The interpretation and enactment of Scriptures; 6. Prayer – the fountainhead of Evagrius' theology; 7. Christ, the Face of God and the Face of Man; 8. The Trinity and ultimate blessedness; Conclusion. -pub Reviewed by Ellen Muehlberger, Bryn Mawr Classical Review 2014.04.38, http://bmcr.brynmawr.edu/2014/2014-04-38.html
Contents: vol. 1. Introduction; vol. 2. critical edition with facing French translation, along with commentary and tables. Reviewed: M. Nin, Studia Monastica 40, no. 2 (1998): 396. Jean-Michel Hornus, Revue d'Histoire et de Philosophie Religieuses 55 (1975): 297-301. Pierre Courcelle, Revue des Études Anciennes 74 (1972): 334; 336-42. Courcelle's review suggests, among other things, emendations to the Guillaumonts' text. -jk
'Non disprezziamo l'economia': L'influsso del pensiero teologico di Gregorio Nazianzeno sull'Epistula fidei
To date the most thorough comparison of Evagrius and Gregory of Nazianzus. The author goes through the Orations and notes similarities in ideas, style, etc. -jk
Une théologie de la lumière: Denys l'Aréopagite et Évagre le Pontique
L'analyse des textes dionysiens sur la révélation de Dieu dans le monde permet de conclure à la structure triadique de l'épistémologie et de la christologie dionysienne. Cette structure est très proche de la pensée d'Évagre le Pontique. En effet, on y découvre les échos de la christologie évagrienne et de la doctrine de l'apocatastase. Il s'agit cependant d'une révision de la pensée d'Évagre, révision qui en a nuancé les conclusions les plus radicales. -cat
Evagriana: Extrait de la revue Le Muséon, vol. 44, augmenté de nouveax fragments grecs inédits
This brief reprint from Le Muséon, includes the main article (= tag:evagriusponticus.net,2012:scriptum:muyldermans-1931a), its supplementary note (= tag:evagriusponticus.net,2012:scriptum:muyldermans-1931c), and new material at 49-59, "Nouveaux fragments grecs inedits", which presents about twenty-five Greek fragments from Cod. Ambr. gr. 681 (q 74 sup; 10th century). Because of its date and title, it is easily confused with Muyldermans's other 1931 publication "Evagriana." -jk
This reprint of an article published that same year is important for containing Greek fragments of the Kephalaia Gnostika found in codex Ambrosianus graecus 681 (q 74 sup), 166v-167v. The book is very scarce. -jk
Bibliotheca veterum patrum atiquorumque scriptorum ecclesiasticorum, postrema Lugdunensi longe locupletior atque accuratior
Begegnungen in Vergangenheit und Gegenwart: Beiträge dialogischer Existenz; Eine freundschaftliche Festgabe zum 60. Geburtstag von Martin Tamcke
Traces the origin of "Abba Plato" from the Apophthegmata to the medieval period (Sin. Syr. 14, 10th c.), whose teaching was essentially Evagrius's. The author argues that the Platonic dialogues were replaced by Evagrius and related texts (e.g., Dionysius, Hierotheos) -jk
Evagrius’ Christology is widely considered unorthodox by the standards of his own day. Reading the Kephalaia Gnostika from the perspective of the anathemas associated with his condemnation, Antoine Guillaumont argued that for him the subject of the Incarnation is not the Logos but a created nous united to the Logos. He found support for this view in Evagrius’ use of formulae distinguishing Christ from the Logos. Although Guillaumont’s hermeneutic has been critiqued, his conclusions have been widely upheld. The present article argues that Evagrius did not subscribe to pre-existence as traditionally but questionably imputed to Origen. His distinction between primary and secondary natures refers to our first and last state and our present state respectively. The nous in the primary nature is our essential being in God, bearing his image, unified in itself and united to God, and pre-existing our fallen condition. The primary nature is compresent with the secondary nature and accessible in the present life. For Christ to be fully human his creaturely nature must encompass both the primary and secondary natures such that the core of the human nature assumed by the Logos is a nous in the primary nature. Once this is clarified, there is less rea son to take Evagrius’ Christ-Logos formulae as statements of a dualistic Christology, and Evagrius’ warning against Christological dualism and affirmation that the Logos became flesh and God human point to the need to seek an alternative reading. I propose one, and conclude that Evagrius’ Christology was orthodox by the standards of Constantinople 1. -pub
Évagre le Pontique: Les Capita cognoscitiua dans les versions syriaque et arménienne
Edition des "Capita cognoscitiua" ("uersio syriaca") ("Principium scientiae ueritatis in anima (est) motio eius a Spiritu Sancto") et des "Capita cognoscitiua" ("uersio syriaca") ("De perfectione" [99-102]) d'Évagre le Pontique d'après le ms. Vaticano (Città del), Biblioteca apostolica Vaticana, Vat. sir. 509, f. 93 et 96a-97a. Etude comparative des "Capita cognoscitiua" ("uersio syriaca") ("Rursus capita cognoscitiua sancti Mar Euagrii") et des "Capita cognoscitiua" ("uersio syriaca") (1-42) d'Évagre le Pontique, à partir du ms. Vaticano (Città del), Biblioteca apostolica Vaticana, Vat. sir. 509, f. 92b-93a et 94a-96a. Introduction sur les versions syriaque et arménienne des "Capita cognoscitiua" d'Évagre le Pontique. -cat Introduction, Syriac text, and French translation of On Perfection (CPG 2476) is at 97-106 -jk
Scriptorum veterum nova collectio e vaticanis codicibus
Metaphysik und Mystik des Evagrius Pontikus
The Lausiac History of Palladius, vol. 2: The Greek Text Edited with Introduction and Notes
Critical edition of Palladius's text. See pp. 116-123 for sect. 38, dealing with Evagrius.
Introduction: 1:181-182; Hypotyposis: 1:183-201; On the [Evil] Thoughts, 202-240; 5 chapters from the Praktikos (29, 32, 91, 94, 15; uncredited): 242-244; On Prayer: 2:125-164 (ascribed to St. Nilus, notes at 165-172). -jk
First edition, 1984. Introduction: 1:63-65; Hypotyposis: 1:66-72; On the [Evil] Thoughts, 73–86; 5 chapters from the Praktikos (29, 32, 91, 94, 15; uncredited): 87; On Prayer: 1:219-234 (ascribed to St. Nilus). -jk
Vederea luminii dumnezeieşti potrivit scrierilor Avvei Evagrie Ponticul
Dumnezeu - izvorul înţelepciunii: Teologie şi educaţie ascetică la sfinţii părinţi
Avva Evagrie Ponticul, povăţuitor spre lumina dumnezeiască
Liturghie şi povăţuire duhovnicească în parohia de azi, în lumina scrierilor filocalice ale primului mileniu
Povăţuiri duhovniceşti ale Avvei Evagrie: Metamorfozele lor peste veacuri şi semnificaţiile contemporane
Despre rugăciune: Tâlcuire la Avva Evagrie
Ewagriusz z Pontu: Mistrz Zycia Duchowego
Polish translation of assorted texts by Evagrius. Contents: Modlitwa ducha : studia o traktacie "De oratione" Ewagriusza z Pontu ; Acedia : nauka duchowa Ewagriusza z Pontu o acedii ; Ojcostwo duchowe : chrzescijanska gnoza u Ewagriusza z Pontu. Note(s): Pierwszy i drugi utwór przel.: Jerzy Bednarek, Arkadiusz Ziernicki, trzeci przel.: Andrzej Jastrzebski, Arkadiusz Ziernicki. Responsibility: Gabriel Bunge ; przekl. Jerzy Bednarek, Andrzej Jastrzebski, Arkadiusz Ziernicki ; wstep i oprac. Leon Nieścior -cat
Words Spoken in Silence: the "Missing Chapters" of Evagrius’ Kephalaia Gnostika
Evagrius’ understanding of the spiritual life as reflected in his great trilogy of handbooks for the monastic life, the Praktikos-Gnostikos-Kephalaia Gnostica, should lead us to expect the ninety chapters of each century of the KG to be followed by ten chapters devoted to theology, and that this is what the apparently missing chapters in fact are. Thus they are not missing at all, but fully present in imageless silence. This interpretation is consistent with, and enriched by, Guillaumont’s association of the five hundredand forty chapters with the created order, and it has strong resonances with the interpretations of Evagrius’ Syriac interpreters, but in each case with a twist that I would suggest is wholly in keeping with them. As the portion of the treatise allocated to theology the silent chapters are not, as Mar Babai suggests, ‘set apart in the Holy of Holies,’ but are themselves the Holy of Holies, the placewhere the nous and God meet in the union which is perfect knowledge and perfect love. And as such they both represent and anticipate the ‘next life’, with which Denys bar Salibi rightly associates them. -pub
Theologie der Spiritualität. Quellen und Studien
Beholding the Luminous Nous: Trinitarian and Demonic Light-Visions in Evagrius of Pontus’ Prayer Trilogy
In a society increasingly bombarded by contrasting information, the question of how to interpret reality has become more and more important. This same question, though in a vastly different setting, also existed in the times of Evagrius of Pontus, a fourth-century desert father who was later condemned for his speculative teachings. In the writings of Evagrius, we see his profound fascination with the problem of delusion: of whether one’s experience or interpretation of reality can be trusted. This problem is at the heart of this study, where the author argues that Evagrius’ accounts of the vision of the light of the Holy Trinity cannot be properly understood without also taking into account his warnings against delusion. -pub
Nouveaux fragments grecs d'Évagre le Pontique
Twenty-five Greek fragments of the Kephalaia gnostika, three from the Gnostika, and three that cannot be assigned to a known text. The author reproduces S. L. Epifanović's transcription of MS Mosq. 425, fols. 216v-19 (16th c.). -jk
Le De Oratione d'Évagre le Pontique en Syriaque et en Arabe
Syriac (11-16) and Arabic (21-58) versions of On Prayer, complete with analytical comparison with the Greek. -jk
Finding a Place for the Erotapokriseis of Pseudo-Caesarius: A New Document of Sixth-century Palestinian Origenism
Author argues that the Question-and-answer text by pseudo-Caesarius, datable to 550, is an Origenist text, despite its anti-Origen polemics. More precisely, the author is Theodore Ascidas, who adopts ideas from Evagrius. -jk
Corpus Scriptorum Christianorum Orientalium
Evagrius Letters in Armenian Translation
Logos: A Journal of Eastern Christian Studies, Revue des études de l’Orient chrétien
"If You Pray Truly..." What Happens Next? On the Uses and Abuses of an Evagrian Dictum
Based on a lecture, this essay surveys four recent interpretations of On Prayer 61. The author argues that those interpretations have little concern with what the aphorism meant for Evagrius himself. -jk
『師父たちの金言』とポントスのエウアグリオス
The Apophthegmata patrum is generally considered as one of the best witnesses about early monasticism in Egypt, especially about its spirituality. But it is equally well known that manuscript traditions of this document are extremely complicated, and one still does not know its primitive form nor the extent of the apophthegmata contained in that primitive form. Then, which elements that one finds in the extant form of the Apophthegmata patrum can be considered as deriving authentically from monks of the 4th century? To answer this question, the present paper compares the Apophthegmata patrum with the writings of Evagrius, a productive monastic author in the last two decades of the 4th century, and this comparison gives following results:-The image presented in the Apophthegmata patrum about the material (or physical) aspect of monastic life is more or less the same as Evagrius wrote in his writings, and this shows that the image presented in the Apophthegmata patrum is probably authentic on this point.-On the other hand, the image drawn in the Apophthegmata patrum about the spiritual aspect of monastic life differs on certain points from that of Evagrius, and this is possibly connected with the existence of different spiritual currents in the Egyptian monastic milieu.-The comparison in the present paper reveals also some criticism directed against Evagrius by the compiler (s) of the Apophthegmata patrum, and thus confirmed is the often suggested impression of the anti-Origenist tendency of the document. -cat For author, also see under Toda. -jk
『師父たちの金言』とポントスのエウアグリオス Snapshot
Biblische und kirchenhistorische Studien
Evagrius Pontikus: Seine Stellung in der altchristlichen Literatur- und Dogmengeschichte
Includes a [German] translation from Berlin Syriac Manuscript Sachau 302 of the part of the Antirrheticus Prologue, Chapter on Gluttony and Lust. -ak
La préface du De Oratione d'Évagre
Published in Rome, Societas Academica Daco-Romana. -jk
The Path to Contemplation in Evagrius’ Letters
Corpus Christi College (University of Oxford). Library Catalogs.
Manuscripts, Greek England Oxford Catalogs.
A Descriptive Catalogue of the Greek Manuscripts at Corpus Christi College, Oxford
tag:evagriusponticus.net,2012:scriptum:wilson-2011 HOLLIS number: 013091287
Has some importance for the manuscript tradition of the Epistula fidei. At p. 30, Wilson discusses the possible relationship between CCC 284 and the presumed lost manuscript behind Erasmus's 1532 edition of the correspondence of Basil and Gregory of Nazianzus (= siglum G in Gribomont's edition). After summarizing preceding scholarly opinions, Wilson concludes that G was either a copy of CCC 284 made specifically for the typesetter, or was a twin manuscript. -jk
Important note on the second Latin version of De octo spiritibus malitiae.
Christe Eleison! The Invocation of Christ in Eastern Monastic Psalmody c.350-450
For centuries the Jesus Prayer has been leading Orthodox Christians beyond the language of liturgy and the representations of iconography into the wordless, imageless stillness of the mystery of God. In more recent years it has been helping a growing number of Western Christians to find a deeper relationship with God through the continual rhythmic repetition of a short prayer which, by general agreement, first emerged from the desert spirituality of early monasticism. In this study James Wellington explores the understanding and practice of the psalmody which underpinned this spirituality. By means of an investigation of the importance of psalmody in desert monasticism, an exploration of the influence of Evagrius of Pontus and a thorough examination of selected psalm-commentaries in circulation in the East at this time, he reveals a monastic culture which was particularly conducive to the emergence of a Christ-centred invocatory prayer.
Überlieferungsgeschichtliche Bemerkungen zu der Justin dem Märtyrer zugeschriebenen Apologia Secunda
Is Evagrius Ponticus the Author of the Longer Recension of the Ignatian Letters?
Enquête historique pour prouver qu'Évagre le Pontique est l'auteur de la recension longue des "Lettres" d'Ignace d'Antioche. Évagre le Pontique est identifié à Évagre d'Antioche et à Maxime Héron et mis en rapport avec Grégoire de Nazianze. -cat
L’origine evagriana dei “Discorsi Teologici III, IV, V (Discorsi XXIX, XXX, XXXI)”, attríbuiti a Gregorio di Nazianzo
The Syriac Adapter of Evagrius' Centuries
Publisher: Elmsford, NY: Pergamon Press. -jk
From the Oxus River to the Chinese Shores; Studies on East Syriac Christianity in China and Central Asia
Evagrius and the History of Mar Yaballahah: Preliminary Findings on a Virtue Tradition in the Church of the East
Examines Evagrian influences on a Syrian text of the 13th century.
Explores the legacy of Evagrius in Persia and central Asia.
Regulae Benedicti Studia. Annuarium Internationale
Methodological Considerations of the Sources of the Regula Benedicti as Instruments of Historical Interpretations
Les diverses sources à la lumière desquelles nous lisons la "Regula Benedicti" conditionnent largement l'interprétation que nous en faisons. de même en est-il de notre propre expérience. "In conclusion then, I am saying that the experience of today is an essential tool for the understanding of the RB, for this historical moment gives us a clue on how to discern the use of sources by the RB, for it challenges our presuppositions and predetermined selection of these sources, a selection that may not be the same as the selection of the author of the RB." Treats monastic sources in general in the 4th to 6th centuries. (p. 117) -cat
Nous and Noesis in Plato, Aristotle and Evagrius of Pontus: Evagrios Pontikos als Metaphysiker und Mystiker
Un morceau célèbre de Cassien parmi des extraits d'Évagre
Un morceau célèbre de Cassien ("De institutis coenobiorum" 4, 39) source du fragment 68 de la collection de 69 fragments des oeuvres d'Évagre, contenue dans le ms. "Parisinus graecus" 2748 (seconde moitié du 14e s.). Traduction française du "De inst. coen." 4, 39). -cat
Les sources des quatre premiers Livres des Institutions de Jean Cassien: Introduction aux recherches sur les anciennes règles monastiques latines
Abstract: l'"étude des quatre premiers Livres des Institutions de Cassien...[nous permettra de] repérer aussi complètement que possible les sources de chaque texte et à étudier la façon dont elles y sont utilisées." Sources: Basile le Grand, Eusèbe de Césarée, Pachôme, Horsièse, Évagre le Pontique. (p. 240)
La lecture du matin dans les sentences d'Évagre et le de Virginitate attribué à Saint Athanase
La lecture du matin dans les sentences d'Évagre et le "De Virginitate" attribué à saint Athanase. "Il se pourrait que le Pseudo-Athanase, tout en s'inspirant d'Hippolyte ["Traditio apostolica"], ait pris la formulation de son précepte à Évagre." (p. 11) -cat
L'anecdote Pachômienne du 'Vaticanus Graecus' 2091. Son origine et ses sources
"L'anecdote pachômienne du "Vaticanus graecus" 2091 Son origine [sa datation] et ses sources." "En lisant le récent ouvrage de F. Ruppert sur l'obéissance dans le monachisme pachômien, notre attention a été attirée par une belle anecdote, que l'auteur cite pour preuve et pour explication d'un principe de Pachôme: ne pas expulser les frères coupables. Il s'agit d'un morceau conservé dans le manuscrit [Vaticano (Città del), Biblio. apost. Vaticana, grec 2091, f. 9-10], où il s'insère à la fin du chapitre 7 de [l'"Historia Lausiaca" (BHG 1435-38v) de Pallade d'Hélénopolis]. Édité pour la premièrefois par R. Draguet il y a une quinzaine d'années, il est 'apparié à un texte d'Évagre en partie inconnu,' pour reprendre l'expression de son éditeur. Avant tout commentaire, il nous paraît indispensable de donner une traduction [française] de cet ensemble. Pour le morceau pachômien, nous reproduisons la division de R. Draguet en six paragraphes, et nous ajoutons sous le no 7 le texte d'Évagre qui le suit." (p. 401) -cat
Woher stammt das Schema der Hauptsünden?
Four Desert Fathers: Pambo, Evagrius, Macarius of Egypt, and Macarius of Alexandria: Coptic Texts Relating to the Lausiac History of Palladius
69-92: Translation and notes on the Coptic Life of Evagrius. -jk
Coptic Palladiana II: The Life of Evagrius (Lausiac History 38)
"Aux cimes de l'intelligible...": "le Traité de la prière" de Saint Nil l'Ascète = Titre grec, "Eis ypsos moēton..." : "Logos peri proseuchēs" tou 'Agiou Neilou tou' Askētou
tag:evagriusponticus.net,2012:scriptum:vittis-1997 OCLC: 869363194
Aszese und Mystik in der Väterzeit: Ein Abriss der frühchristlichen Spiritualität
Contemplation chez les Grecs et autres orientaux Chrétiennes
Aux sources de la spiritualité de S. Maxime: Les oeuvres d'Évagre le Pontique
From p. 331: "Aux sources de la spiritualité de s. Maxime - les oeuvres d'Évagre le Pontique". "Introduction: 1) La psychologie; 2) La distinction commune entre vie active et vie gnostique; 3) La division tripartite de la vie spirituelle; 4) L'ordre des vertus dans la vie active; 5) La praktike. Vie active ou pratique. Páthos et apátheia; 6) Les mobiles du bien et du mal; 6) Les mobiles du bien et du mal; 7) Ag´ap`e et gn~osis; 8) Les cinq Th´eoríai; 9) La série des dépouillements et des purifications successives; 10) Prière et connaissance de la Sainte Trinité; Conclusion." -pub
The Gnosis of Space and Time in Evagrius of Ponticus: A Preliminary Investigation
Self-Representation in the Will of Gregory of Nazianzus
Studies in Christian and Hindu Spirituality
The author points out similarities between Evagrius and Indian Sutras, noting, for instance, the similarity between his sentences and the "Sataka way of arranging verses." After summarizing the basics of Evagrius's theology, the author declines any attempt to compare the worldview of Evagrius and that of Indian spirituality. He suggests rather that there are comparisons to be made in other areas, such as prayer and contemplation: a common insistence on perseverence, discrimination, and detachment. Instead of pressing the analogy further, the author argues that Indian Christians should simply develop their own way of prayer. -jk
Protologie und Eschatologie: Zur Rezeption des Origenes im 4. Jahrhundert vor dem Ausbruch der ersten origenistischen Kontroverse
Church history -- Primitive and early church, approximately 30-600.
Cassian, the Sabaite, approximately 470-548.
A Newly Discovered Greek Father: Cassian the Sabaite Eclipsed by John Cassian of Marseilles
ISBN 9789004224414 (hardback : alk. paper)
This is a companion volume to the author's monograph The Real Cassian Revisited, presenting primary sources in their original language along with facing translation. Collectively, the two volumes argue that the putative early fifth-century writer John Cassian is a late Latin forgery, and that the Latin texts that survive under his name are interpolated translations of the original Greek, which survives in manuscript 573 from the Monastery of the Metamorphosis (Meteoron) in Greece. The true author of the treatises is a hitherto unknown sixth century Origenist polymath monk, Cassian the Sabaite. Tzamalikos's thesis has significant import for studies Evagrius, in that it locates a major source of Evagrius's teaching from a late fourth and early fifth century Latin milieu into a six-century Greek one, a time and place where Evagrius's legacy was hotly contested, and for which we have little surviving evidence. Reviews (listed below) have been overall skeptical. -jk Reviews Columba Stewart, Journal of Ecclesiastical History 66, no. 2 (2015): 372–76, doi:10.1017/S0022046914000670. Augustine Casiday, Journal of Medieval Monastic Studies 2014, no. 3 (2014): 119–25. doi:10.1484/J.JMMS.5.102724 http://brepols.metapress.com/content/1747678600732713/fulltext.pdf
The Real Cassian Revisited: Monastic Life, Greek Paideia, and Origenism in the Sixth Century
ISBN 9789004224407 (hardback : alk. paper)
This monograph accompanies the authors A Newly Discovered Greek Father. See the entry there for summary and assessment. Contents: Introduction. Monk Cassian, the Sabaite of Scythopolis in Palestine and John Cassian, the Scythian of Marseilles : the resurrection of an eclipsed author -- Testimonies, addresses, and Cassian's real milieu -- Cassian the Sabaite -- A Greek writer -- An eclipsed author -- Hellenism in the sixth century -- Doctrinal decorum and imperial power -- Late antique intellectual interplay -- Conclusion -- Appendix I. The Book of Cassian copied by posterity -- Appendix II. Greek references to Cassian -- Appendix III. Cassian and Caesarius reviewed by Photius. -pub
Lengthy review of Dom Cuthbert Butler's The Lausiac History of Palladius 2 vols. (1898; 1904). "[I]t will probably not be unwise to introduce the present article with some slight general sketch of this department of Christian literature, before coming to close quarters with the 'Lausiac History.'" (p. 322) -pub
Ways of Imperfection: An Exploration of Christian Spirituality
Chapter on Evagrius at pp. 25-36. -jk
Ο εσωτερικός πόλεμος στην ασκητική εμπείρια του τετάρτου αιώνα: Αγίου Μακαρίου του Αιγύπτου και Ευαγρίου του Ποντικού
[The Inner Battle in Ascetic Experience in the Fourth Century: St. Macarius the Egyptian and Evagrius Ponticus]. See pp 168-83 on Evagrius. -jk
The Unity of Mankind and Ecclesial Koinonia in Early Ascetic Theology
Evagrius Ponticus and Cognitive Science: A Look at Moral Evil and the Thoughts
This study puts the thought of Evagrius Ponticus, a fourth-century theologian, into dialogue with modern cognitive science in regard to the topic of evil, specifically moral evil. Evagrius, in his writings about prayer and the ascetic life, addressed the struggle with personal moral evil in terms of the eight "thoughts" or "demons." These "thoughts" were transmitted by John Cassian to the Western church, and later recast by Gregory the Great as the Seven Deadly Sins. Though present understandings of evil appear to differ greatly from those of Evagrius, his wisdom concerning the battle against evil may prove to be of great help even today. Using the work of Pierre Hadot to recover Evagrius' context, and the work of Paul Ricoeur to discuss how we construct descriptions and myths of evil, Evagrius is brought into dialogue with the cognitive sciences. Using current research, especially the work of Eugene d'Aquili and Andrew Newberg, this study reveals the contemporary relevance of Evagrius' approach to combating evil. In addition, the interdisciplinary study of patristics and cognitive science opens the pathway to a better understanding between Christian tradition and the modern sciences. -pub
This study puts the thought of Evagrius Ponticus, a fourth-century theologian, into dialogue with modern cognitive science in regard to the topic of evil, specifically moral evil. Evagrius, in his writings about prayer and ascetic life, addressed the struggle with personal moral evil in terms of the eight "thoughts" or "demons." These "thoughts" were transmitted by John Cassian to the Western church, and later recast by Gregory the Great as the Seven Deadly Sins. Though present understandings of evil appear to differ greatly from those of Evagrius, his wisdom concerning the battle against evil may prove to be of great help even today. Using the work of Pierre Hadot to recover Evagrius' context, and the work of Paul Ricoeur to discuss how we construct descriptions and myths of evil, Evagrius is brought into dialogue with the cognitive sciences. Using current research, especially the work of Eugene d'Aquili and Andrew Newberg, this study reveals the contemporary relevance of Evagrius' approach to combating evil. In addition, the interdisciplinary study of patristics and cognitive science opens the pathway to a better understanding between Christian tradition and the modern sciences. -pub
Liverpool Hope University Studies in Ethics
Like a Jar of Wine Left in Its Place for a While . . . Clear, Settled and Perfumed”: Evagrius of Pontus and the Purifying Engagement of Stillness
Les Apophthegmata patrum et Évagre le Pontique
Journal published in Tokyo (Hitotsubashi University). For author, see also under 聡. -jk
Raising Body and Soul to the Order of the Nous: Anthropology and Contemplation in Evagrius Ponticus
Part of Evagrius of Ponticus on Contemplation, volume 5 of the published papers from the Sixteenth International Conference on Patristic Studies held in Oxford 2011. For Evagrius, both physical and psychological transformation are integral to spiritual transformation. A human being is essentially a nous that, as image of the Triune God, is itself triune, the anthropological triad of spirit, soul and body and the psychological triad of logistikon, thumos and epithumêtikon being its fragmented, post-lapsarian forms. All three parts of the human soul are, accordingly, in some sense nous, and the soul is the form of the body. The predominance of epithumia characteristic of the human soul is reflected in a predominantly earthy, ‘thick’ and contracted bodily ‘mixture’ which by means of diet can be transmuted to a lighter, more expansive constitution. This ‘passage of the body from the bad to the superior quality’ is reflected in that of the soul from passibility to impassibility and of the nous from ignorance to knowledge. Thus diet establishes the physical ground for the restoration of unity to the ‘trinity of ours’ that is the imago Dei, as body and soul are ‘raised to the order of the nous’ and the spiritual body emerges from the ‘triple resurrection’ of body, soul and spirit. The increasing expansiveness of the body’s mixture is the correlate of the ‘expansion of the heart’ and is reflected phenomenologically in the passage of the nous into ever greater spaciousness and inclusivity as it ‘approaches the unconcealed Divinity in itself.’ -pub
Evagrius Ponticus on Contemplation: Introduction
Apatheia in the Teachings of Evagrius Ponticus
This thesis is to my knowledge the first full-length examination of Evagrian apatheia.
Ex Corde: Franciscan Studies in Theology
Letting our Light Shine into the Heavens: The Spirituality of Evagrius
This paper introduces the spiritual theology of Evagrius of Pontus. It includes a description of how he understands the knowledge of God that is our beginning and end, and is prefaced by a reflection on the relevance of Evagrius’ spiritual theology to our ecological crisis. -pub
Origeniana Decima: Origen as Writer; Papers of the 10th International Origen Congress, University School of Philosophy and Education "ignatianum", Kraków, Poland, 31 August-4 September 2009
Evagrius as Writer: The Example of Eulogios 2's Discussion of Xeniteia
The Health of the Soul: Ἀπάθεια in Evagrius Ponticus
Evagrius of Pontus and Buddhist Abhidharma
The Seven Deadly Sins: Their Origin in the Spiritual Teaching of Evagrius the Hermit
...Evagrius of Pontus['s]...work on the eight evil thoughts was widely influential in the development of the idea of the Seven Deadly Sins in the Western Spiritual tradition. But those who followed him, from Cassian to Augustine, were more concerned with attributing guilt, and thought in a forensic way. This was very unlike the thought of Evagrius, who concerned himself with questions about how to deal with evil thoughts and temptations in a healing way. Each chapter deals with one of the Thoughts, giving the contemporary background, the biblical and theological background, the teaching of Evagrius and what came after, and its relevance for us today. -pub
Wilderness: Essays in Honour of Frances Young
From Evil Thoughts to Deadly Sins: Evagrius of Pontus's Psychology of Sin
Microcosm and Mediator: The Theological Anthropology of Maximus the Confessor
Charts the relationships between Origen, Evagrius, and Maximus. Foreword by A.M. Allchin. -jk
Translation and commentary of the Epistula fidei, raising questions about date and authorship. The text was published to coincide with a presentation at the 2008 North American Patristics Society conference. -jk
Il monachismo Georgiano nelle sue origini e nei suoi primi sviluppi
Syriac and Arabic Patrimony of Evagrius’ (Pseudo-Neilos) 153 Chapters on Prayer
The Kaffa Lives of the Desert Fathers: A Study in Armenian Manuscript Illumination
Alt. series: CSCO Subsidia 94. Originally presented as the author's thesis (doctoral)--Hebrew University of Jerusalem, 1994. -cat
Evagrius beyond Byzantium: The Latin and Syriac Reception
Discusses the different reception Evagrius' writings had in both the Latin and Syriac traditions. -jk
Monastic Attitudes Toward Philosophy and Philosophers
Comparative examination of the perspective on philosophy taken by Antony the Great (both the letters and the traditions ascribed to him), Evagrius, John Cassian. "In the 75 years and many miles that passed between Athanasius's Life of Antony and Cassian's monastic project in Gaul, much changed in the relationship between Christianity and non-Christian philosophers. As time passed, the polemical imperative faded. By the time of Cassian's Conferences, philosophy as a living alternative to monasticism seems quite remote. ... [T]he most significant monastic affinity with philosophy, as well as the most intense monastic critique of philosophy's ultimate value, is where they competed most keenly, in the cultivation of virtue." [326-327] -jk
A History of Prayer: The First to the Fifteenth Century
Imageless Prayer and the Theological Vision of Evagrius Ponticus
Jean Cassien entre l'orient et l'occident: Actes du colloque international organisé par le New Europe College en collaboration avec la Ludwig Boltzman Gesellschaft, Bucarest, 27-28 septembre 2001
John Cassian’s Schema of Eight Principal Faults and His Debt to Origen and Evagrius
Abba: The Tradition of Orthodoxy in the West; Festschrift for Bishop Kallistos (Ware) of Diokleia
ISBN 0691057508 (hardcover : alk. paper)
Examines notions of authority and how Evagrius' notion came into conflict with later Byzantine imperial notion of authority.
Early Christianity in the Context of Antiquity
Mind, Text, and Commentary: Noetic Exegesis in Origen of Alexandria, Didymus the Blind, and Evagrius Ponticus
Scholarship on early Christian exegesis is full of puzzlement at the commentator's apparent lack of concern for the literal or historical meaning of the text, usually explained as the result of an illegitimate allegorical method. This study comes to grips with the particularities of this type of interpretation by using tools from ethnography and literary criticism. By analysing the commentator's interpretive assumptions and the framework of significances within which the commentaries were produced and read, the author is able to solve a chronic problem in the study of early Christian exegesis. Further, she articulates the social context of the performance of noetic exegesis and its significance for monastic teachers, philosophers, and their audiences. -pub Slightly revised version of the author's dissertation, University of Erfurt, 2008. -cat
Exegetical Curricula in Origen, Didymus, and Evagrius: Pedagogical Agenda and the Case for Neoplatonist Influence
Méditation crétienne et techniques de méditation orientale
"Le 15 octobre l989, la Congrégation pour la Doctrine de la Foi envoyait aux évêques de l'Eglise Catholique, une lettre sur 'Quelques aspects de la méditation chrétienne.'... L'étude qui suit se présente comme une sorte de prolongement: elle envisage les 'techniques de méditation orientale' dans leurs rapports avec la 'méditation chrétienne.'" II. Le christianisme et les techniques de méditation orientale: aspects psychologiques de la prière; gnosticisme; Pères du désert; Évagre le Pontique; contemplation. (p. 503) -cat
La Conoscenza 'Esperienziale' di Dio et la teologia nella prospettiva orientale
"In this article the author treats the theme of religious knowledge as the experience of God in the light of the Oriental Christian tradition. After an introduction that pinpoints what is meant by religious experience, there follows an examination of the meaning of apophatism. God by His very nature is unknowable, that is, He trascends absolutely every concept and idea. God remains a mystery for us. The Orient overcomes agnosticism affirming that one knows God only in the mesure in which one communicates with Him. One may affirm that in Oriental Christian tradition the experience and the knowledge of God both coincide. To know God means to communicate with Him. This generic discourse is applied in a particular way to theology. 'Theology' is more an experience of the living God than a discourse about God, it represents the ultimate degree of the believer's coming near to God. Only one who has had an experience of God is able to say something about Him. Among ancient authors, this is the thinking of Origen, Evagrios Pontikos, Pseudo-Macarios or Macarios/Symeon, Diadochos of Photike, Gregory of Nyssa and of the Byzantine authors: Nicholas Kabasilas, Gregory Palamas...." (p. 365) -cat
Die äthiopische Überlieferung der Abhandlung des Evagrius Peri okto logismon
Das Gebet als Aufstieg zu Gott: Untersuchungen zur Schrift de oratione des Evagrius Ponticus
Book VI: Chapter 30. Monks of Scetis: Origen, Didymus, Cronion, Orsisius, Putubatus, Arsion, Serapion, Ammon, Eusebius, and Dioscorus, the Brethren who are called Long, and Evagrius the Philosopher. Chapter 31. Concerning the Monks of Nitria, and the Monasteries called Cells; about the One in Rhinocorura; about Melas, Dionysius, and Solon.
From First Movements to the Seven Cardinal Sins Evagrius
Chapter 23 of Emotion and Peace of Mind. Gifford Lectures 1996-1997. Compares Evagrius to Stoic thought. Also has chapters on Origen and Augustine.
Origen, Evagrius Ponticus and the Ideal of Impassibility
Book IV: Chapter 23. The Deeds of Some Holy Persons who devoted themselves to a Solitary Life. Biography of Evagrius. Extracts from his writings.
Lessons from a Tentmaking Ascetic in the Egyptian Desert: The Case of Evagrius of Pontus
In this article, an invitation is given to modern practitioners and thinkers on missionary tentmaking - especially those from the majority world- to reflect on the apparent tentmaking approach of the fourth-century monk Evagrius of Pontus (c. 345-399). Though not a missionary himself, Evagrius proved to be innovative in his approach to work, which sustained his primary spiritual calling- monasticism. After exploring the necessity and context for his manual labor, his theology of work and the relationship between physical and spiritual labor will be considered. Finally, some suggestions for applying Evagrius' tentmaking principles will be offered.
Philokalia: The Eastern Christian Spiritual Texts: Selections Annotated & Explained
Portions of On Prayer translated, passim -jk
Schriften zur Geschichte und Kultur des alten Orients. Berliner Turfantexte
From preface: "Surviving fragments of the MS C2 are at present in the custody of the Akademie der Wissenschaften der DDR (Berlin) and the Museum für Indische Kunst (Berlin/West)". -pub Rev. ed. of author's thesis (doctoral--University of Cambridge, 1978). -cat
Dibattito trinitario e tensioni ecclesiali in Cappadecia e Ponto dal 360 al 380
Евагрий Понтийский: жизнь, литературная деятельность и место в истории христианского богословия
Introductory article to the Russian translation of selected works of Evagrius.
From the Nile to the Rhone and Beyond; Studies in early monastic literature and scriptural interpretation
A collection of articles on early monasticism with emphasis on the Patristic methods of interpreting Holy Scripture, the role of Origen and the monastic theology and praxis of John Cassian.
Mapping the Intellectual Genome of Early Christian Monasticism
An examination of the Greek term "philosophy" and its adaption to Christian monasticism
The Burden of the Flesh: Fasting and Sexuality in Early Christianity
Abstract, from jacket: "Shaw's rich and fascinating work provides a startling look at early Christian notions of the body - diet, sexuality, the passions, and especially the ideal of virginity - and sheds important light on the growth of Christian ideals that remain powerful cultural forces even today."-pub See esp. ch. 4. The Mother of All Vice: Gluttony and the Health of Body and Soul. -jk
Severi Antiocheni Orationes ad Nephalium: Eiusdem ac Sergii Grammatici epistulae mutuae
Severi Antiocheni Orationes ad Nephalium
Two Syriac fragments of Evagrius, otherwise unattested: 7*. Alt. series: CSCO Scriptores Syri 64-65.
Angelic Pneumatology in the Egyptian Desert: The Role of the Angels and the Holy Spirit in Evagrian Asceticism
This article explains why Evagrius seemingly neglects the Holy Spirit in his ascetical writings, even though we know from doctrinal texts that he held a robust pneumatology. This paucity of Spirit references confused twentieth-century scholars, who dismissed Evagrius as having unorthodox positions regarding the Trinity. An analysis of Evagrius's references to the angels and the Spirit, however, shows that Evagrius's silence regarding the Spirit is due to his increased attention to the roles that the angels play in the beginning stages of the ascetic life. As mediators, the angels assist the monks who are in the beginning stages of the ascetic life while the Spirit interacts with those who are in more advanced stages. -pub
The Transmission of Evagrian Theological Concepts into East Syrian Christianity: A Comparison of Evagrius and Sahdona on Contemplation and Anthropology
The author argues that Martyrius Sahdona in his spirituality and anthropology serves as a bridge between pre-Evagrius Syriac spirituality and the Syriac spirituality that soon came to be dominated by Evagrius. Although Sahdona does not quote from Evagrius, enough conceptual common ground shows at least indirect influence. -jk
Nuovo bullettino di archeologia cristiana
Della basilica di San Martino e di alcuni Ricordi Farfensi
Citing 'He Who Must Not Be Named': Evagrius in Dorotheus
This paper will offer an added dimension to the issue of Dorotheus of Gaza’s citation of Evagrius of Pontus amid the second Origenist controversy. Why Dorotheus openly cited Evagrius, can only be clarified once we understand how Evagrius’ works were being used. I argue that Dorotheus made use of Evagrius’ monastic works from within his overall aim to provide spiritual healing for his monks. The argument will develop in 3 stages. First, I will recognize the broader context in which Evagrius’ name had become controversial, even “taboo,” and highlight the response to Evagrius’ works in Palestinian monasticism and especially Dorotheus’ coenobium. Second, I will examine Dorotheus’ service in the infirmary at the monastery of Seridos. Third, I will analyze Dorotheus’ careful adoption of particular Evagrian passages and their relation to Dorotheus’ stated goal of promoting health for the soul through the cultivation of virtue.
North American Patristics Society Conference
Dorotheus and the Second Origenist Controversy
This presentation will give an account of the historical context of the second Origenist controversy and examine the reaction of Dorotheus of Gaza to the teaching of the Origenists monks. An important feature of this presentation will be different ways in which the Origenists and Dorotheus use the works of Evagrius of Pontus. First, I will very briefly mention how this Palestinian controversy gained Emperor Justinian’s attention and was included in the issues addressed at the Second Ecumenical Council of Constantinople in 553. Second, I will refer to the work of Cyril of Scythopolis (see handout) and his account of Origenist teachings in sixth-century Palestine. Third, I will show how the controversy affected Dorotheus’ own monastery in Gaza. Finally, I will present my thesis concerning Dorotheus’ reaction against the Origenist teachings. I will argue that Dorotheus developed his notion of rest for the soul as the telos of humanity in contrast to the teachings of the Origenist monks in sixth-century Palestine.
Saint Louis University Early Church Colloquium
Wissenschaftliche Beiträge der Martin-Luther-Universität Halle- Wittenberg. Reihe I
Graeco-Coptica: Griechen und Kopten im byzantinischen Ägypten
Martin-Luther-Universität [Abt. Wissenschaftlichspublizistik]
Coptic fragments of the De octo spiritibus malitiae. -jk
Zeitschrift für ägyptische Sprache und Altertumskunde
Das Berliner Evagrius-Ostrakon (P. Berol. 14700)
Three sentences of the De octo spiritibus malitiae given in Greek, Coptic, and German translation. -jk
Assorted works from Dayr a-l-Suryān MS 174. Reprinted 1999. According to Steven Davis (oral presentation 26 May 2018, Chicago), this edition provides only an incomplete description of the contents of the manuscript, and it lacks a transcription for the last two items. -jk
Actes du IVe Congrès copte: Louvain-la-Neuve, 5-10 septembre 1988
Évagre le Pontique dans la tradition arabo-copte
Comments on the Arabic versions of Practicus (133 – 34, 138 – 39); Kephalaia gnostica (139 – 41); Antirrheticus (133 – 34); Sententiae ad monachos (137 – 38); Tractatus ad Eulogium (130 – 31); De vitiis quae opposita sunt virtutibus (131 – 32); De malignis cogitationibus (136 – 37); De octo spiritibus malitiae (135 – 36); De oratione (132 – 33); Expositio in orationem dominicam (149 – 50); Letter of Loukios (142–43); Ad imitationem Ecclesiastae (144–45); Ad imitationem Cantici canticorum (145 – 46); Ad imitationem Proverbiorum (146–47); Letter to a Bishop of Antioch on Patience (147 – 48); On the Manner of Life of Egyptian and Syrian Monks (148); anonymous life of St. Evagrius (151–52). AU offers five conclusions: There is no critical edition of the Arabic translations; Each treatise should be studied independently, to determine whether a translation of the Greek or the Syriac; The vocabulary needs to be studied, to identify common translators; It is acutely important to determine the authenticity of Arabic fragments that correspond to neither Greek nor Syriac; Research in Arabic Evagrius needs to be enlarged. -jk
Dygder och laster: Förmoderna perspektiv på tillvaron
Dödssyndernas genealogi: Evagrios Pontikos åtta onda grundtankar och det antika arvet [The Genealogy of the Cardinal Sins: The Eight Thoughts of Evagrius Ponticus and the Heritage from Antiquity]
I sin kommentar till Jobs bok diskuterar påven Gregorius den Store (d. 604) i slutet på 500-talet en rad med sju huvudlaster (septem principales vitia): fåfänga (inanis gloria), avund (invidia), vrede (ira), leda (tristitia), girighet (avaritia), frosseri (ventris ingluvies) och vällust (luxuria). Roten till dem alla är, enligt Gregorius, högmodet (superbia). 2 Dessa huvudlaster kom senare, med vissa mindre förändringar -högmod kom efterhand att ta fåfängans plats och sorg kom att gå under namnet acedia istället för tristitia 3 -att kallas de sju dödssynderna. 4 Dessa laster eller synder har otvetydigt spelat en stor roll i västerländsk kultur och moraluppfattning. De har varit ett återkommande tema, inte minst från medeltiden och framåt, inom såväl litteratur som konst, och i senare tid även inom film. 5 Inte att förvåna har de sju dödssynderna ofta fascinerat mer än de så kallade sju kardinaldygerna. -pub
Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche
Logos: Festschrift für Luise Abramowski zum 8. Juli 1993
Evagrios Pontikos und die Theologie der Wüste
The Harp of Prophecy: Early Christian Interpretation of the Psalms
Evagrius Ponticus: The Psalter as a Handbook for the Christian Contemplative.
<span style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial; display: inline !important; float: none;">Dysinger approaches Evagrius’ <em style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial;">Scholia on Psalms<span style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial; display: inline !important; float: none;"> through the levels of <em style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial;">praktikē, physikē, <span style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial; display: inline !important; float: none;">and <em style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial;">theologikē<span style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial; display: inline !important; float: none;">. At each level he presents examples and explains the relationship between the <em style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial;">Scholia on Psalms<span style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial; display: inline !important; float: none;"> and the rest of the corpus. He draws out how the text may have been used by other <em style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial;">gnostikoi<span style="color: #222222; font-family: Garamond, serif; font-size: 16px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial; display: inline !important; float: none;"> to understand their own spiritual progress and to offer guidance to those who approached them for advice. -CSV.
Novum Testamentum et orbis antiquus, Studien zur Umwelt des Neuen Testaments
Asceticism and Exegesis in Early Christianity: The Reception of New Testament Texts in Ancient Ascetic Discourses
Asceticism -- History -- Early church, ca. 30-600.
Bible -- Criticism, interpretation, etc. -- History -- Early church, ca. 30-600 -- Congresses.
Reading the New Testament and Transforming the Self in Evagrius of Pontus
Brakke gives an introduction to the exegesis of Evagrius by way of the scholia collections on Proverbs, Ecclesiastes, some scholia on Luke, and the Antirrhetikos, or Talking Back. To frame his argument, Brakke asserts that for Evagrius Christianity is doctrinal, monastic, and philosophical. The encounter with Scripture is privileged form of contemplation, which ultimately will lead its reader to assimilation with the text. Finally, Brakke examines Evagrius’ treatment of the Old and New Testaments and concludes that there is not a great difference between them in the eyes of Evagrius; each are spoken as parables by the voice of Christ. -CSV
Prayer without Anger and Sadness: The Syriac Adaptation of Evagrius' Chapters on Prayer
Study of the Syriac version of the Chapters on Prayer, which consists of the first 35 chapters, roughly corresponding to Prayer 1-32. Includes a table of correspondence between Syriac and Greek chapters, and concludes with an English translation of the text. -jk
Un nouveau témoin direct des Scholies aux Proverbes d'Évagre le Pontique (Cambridge, Trinity Coll. O.1.55)
The manuscript Cambridge, Trinity College, 0.1.55 is one on the rare witnesses to the direct textual tradition of the scholia on Proverbs by Evagrius of Pontus and contains the first twenty-eight scholia. These must have been copied in the fourteenth century from a rather old model, which had itself been modified by the insertion of lemmata from a text of the Hexapla accompanied by kephalaia and a variety of additional glosses. -pub
Le manuscrit Cambridge, Trinity College, O.1.55 est l'un des rares témoins directs des scholies d'Évagre aux Proverbes, dont il offre les 28 premières. Ces scholies ont dû être copiées au 14e s. d'après un exemplaire assez ancien, lui-même modifié par l'insertion des lemmes d'après un texte hexaplaire accompagné de kephalaia et par l'ajout de gloses diverses. -pub
Evagrius of Pontus on corporeal reality: Taking the Stoics to the desert
In this article, the issue of corporeal reality in Evagrius is discussed in abstraction – to the extent that this is possible – from its soteriological purpose. An analysis of Evagrius’ statements about corporeal reality reveals a world that cannot be known in itself, but which is established through a hierarchy of qualifications. Evagrius’ account of the elements and their features, of the relationship of qualities to matter, and of the process in which the intellect apprehends bodies, appears to be deeply indebted to the Stoic account of bodily reality. Evagrius differs, however, in that the corporeal reality he describes is inherently unknowable and lifeless. As he develops Stoic intuitions about the commanding faculty into a vision of an intellect holding within itself a model of its bearer’s body, and as he moves the logoi of judgement and providence outside of corporeal reality, the latter turns into a desert from which life and rationality are absent. An intellect, as a soul, is only liminally present in corporeal reality. Focused on itself, it becomes a subjectivity that only interacts with the external bodily world through a model of the latter that it constructs within the boundaries of the soul itself.
British Journal for the History of Philosophy
St Isaac the Syrian and His Spiritual Legacy: Proceedings from the International Patristics Conference, Moscow, October 10-11, 2013
Apocatastasis in the Syrian Christian Tradition: Evagrius and Isaac
The author argues that Evagrius's eschatology significantly influenced Isaac the Syrian's teaching on universal salvation. Parallels are traced between the two author's views on creation, rational beings, judgment, providence, and the final state. -jk
Le traité sur les hérésies de Georges hiéromoine
Critical edition of On Heresies by Hieromonk George, early 7th c. In this text, chapter 9, on Origen, provides an independent account that independently parallels the anathemas of 543 and 553. -jk
Reading kephalaia: The Composition of Evagrius Ponticus’ Ad monachos Reconsidered
How Evagrius Ponticus (d. 399) composed his highly influential treatises of short and succinct chapters (kepahalaia) is bewildering and has been discussed by many scholars. In this essay the literary composition of Evagrius’ To monks in monasteries and communities, or Ad monachos, a typical text of short chapters, is examined from a literary perspective by relating the text to literary conventions, common in late antique literature and in rhetorical handbooks and exercises (progymnasmata). It is demonstrated how the teaching develops gradually in accordance with a pattern for a so-called amplified argument (epicheireme) codified in Pseudo-Hermogenes Progymnasmata. By this arrangement of the teaching, the reader is offered, not just a random taste of various aspects of the monastic life, but a set of specific conclusions to implement or to be aware of practically in the life as monk; conclusions that are perceptible not at just a cursory glance, but at a careful and repeated reading. -pub
The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century
In this chapter it is proposed that the anonymous author had his own propagandistic agenda for the Greek Historia monachorum beyond simply providing generic edification, which (it is argued) passed through a specific ideological filter before it reached its readers. It is demonstrated first of all that most of the Egyptian monks’ discourses about practical ascetic spirituality betray strong affinities with core teachings of the famed ascetic theologian Evagrius of Pontus. On the basis of this finding, it is argued that these affinities reflect the anonymous author’s own intellectual and spiritual sympathies and provide valuable clues about his motivations for composing the Historia monachorum.
Proceedings of the Colloquium Origenianum Undecimum: Origen and Origenism in the History of Western Thought
From Evagrian Prayer to Centering Prayer
The International Journal of the Platonic Tradition
Harmony between Arkhē and Telos in Patristic Platonism and the Imagery of Astronomical Harmony Applied to Apokatastasis 1
This study investigates the idea of harmony as a protological and eschatological principle in three outstanding Patristic philosophers, well steeped in the Platonic tradition: Origen, Gregory Nyssen, and Evagrius. All of them attached an extraordinary importance to harmony, homonoia, and unity in the arkhē and, even more, in the telos. This ideal is opposed to the disagreement/dispersion of rational creatures’ acts of volition after their fall and before the eventual apokatastasis. These Christian Platonists are among the strongest supporters of the final universal restoration. Their reflection on the unity-multiplicity dialectic, which parallels that between harmony and disorder/discord/dissonance, is informed by the Platonic tradition. In Gregory, the idea of harmony assumes musical connotations, especially in relation to the telos. In this connection, I examine the relationship between their notion of harmony in the arkhē and telos and Plotinus’ concept of harmony. Plotinus was well known to Gregory, the author of a Christianized version of Plato’s Phaedo in which apokatastasis is prominent. Origen, whose readings included many Middle-Platonic and Neo-Pythagorean texts, in Alexandria attended the classes of the “proto-Neoplatonist” Ammonius, who was also Plotinus’ teacher. A wide-ranging methodical investigation of the relation between Origen’s and Plotinus’ philosophical thoughts is still a notable desideratum. Finally, I concentrate on the concept of harmony in astronomy as a metaphor for intellectual harmony and apokatastasis in Patristic Platonism, especially in Evagrius’ Kephalaia Gnōstika. The noun apokatastasis was used in an astronomical sense, and employed in Stoicism for the conclusion of a cosmic cycle. Evagrius, who loved astronomical metaphors, focussed a kephalaion on a wordplay—which escaped Guillaumont and all other scholars—concerning the astronomical meaning of apokatastasis, thus embedding his theory of the eventual restoration in an allegorical framework that rests on a notion of astronomical harmony. A strong case is made in this connection that Evagrius was elaborating on Plato’s pivotal link between cosmological (astronomical) and intellectual harmony, and was aware that the Stoic theory of cosmological apokatastasis drew on Plato. -au
Vie de Pallade; authenticité de deux de ces écrits: "Historia Lausiaca" (BHG 1435-38v, recensio G et "Dialogus de uita Iohannis Chrysostomi" (BHG 870, 870e, 870f). -cat
Città del Vaticano, Biblioteca apostolica vaticana
Geschichte der Christlichen Arabischen Literatur
See pp. 379-99 for an assesment of the Arabic ms. tradition for translations of Evagrius. -jk
Recension de "Vitae Patrum", t. 2, pp. 637-725 contenant la version arménienne d'écrits attribués à Nil d'Ancyre. Identification des textes et rapports avec le texte grec original. Traduction française de: "Instructio utilis" d'Eznik de Kolb, "Sermo 6" (excerpta) d'Aphraate; "De magistris et discipulis" ("uersio syriaca") (fragmenta) de Nil d'Ancyre; "Adhortatio ad monachos" ("uersio armeniaca") (supplementum) de Nil d'Ancyre; "Sententiae" ("uersio armeniaca") d'Hésychius de Jérusalem, attribuées à Nil d'Ancyre. French trans. of Capita paraenetica pp. 80, 84-85. -cat
Aux origines de la mystique syrienne: Grégoire de Chypre ou Jean de Lycopolis?
ATLA Historical Monographs Collection, Series 1 (13th Century to 1893)
Notitia editionis codicis bibliorum Sinaitici auspiciis Imperatoris Alexandri II. susceptae: Accedit catalogus codicum nuper ex oriente Petropolin perlatorum; Item Origenis Scholia in Proverbia Salomonis; Partim nunc primum partim secundum atque emendatius edita
Notitia editionis codicis bibliorum Sinaitici auspiciis Imperatoris Alexandri II. susceptae
http://nrs.harvard.edu/urn-3:hul.ebookbatch.ATLAM_batch:ATLAP000019007 https://archive.org/details/notitiaeditionis00tisc
Commentary on Proverbs: 76-122. -cat
Histoire générale des auteurs sacrés et ecclésiastiques ...
Évagre de Pont, archidiacre de Constantinople et abbé dans le désert des Cellules
Summary of Evagrius's life, thorough and surprisingly useful, given its age. -jk
Evagrius's works are to be found in vols. 12, 27, 32, 40, 65, and 79 as follows: Scholia on the Psalms: 12:1054-1686, passim; 27:60-545, passim Epistula fidei: 32:245–68 (attributed to Basil, 360), 1383 (corrections) Practicus et epistlua ad Anatolium: 40:1220c–1236c De malignis cogationibus 40:1240a-44b (incomplete; selective overlap with the text found in PG 79, below) Hypotyposis: 40:1252d-64c Capitulae xxxiii: 40:1264d-68b Spiritales sententiae per alphabeticum dispositae: 40:1268c-69b Aliae sententiae 40:1269b-d Sententiae ad monachos (Latin): 40:1277-82 Ad virginem (Latin): 40:1283-86 Apophthegmata: 65:173-76 Tractatus ad Eulogium: 79:1093d-1140a [attr. Nilus] De vitiis quae opposita sunt virtutibus: 79:1140b-44d [attr. Nilus] De octo spiritibus malitiae: 79:1145-64 [attr. Nilus] De oratione: 79:1165a-1200c [attr. Nilus] De malignis cogationibus: 79:1200d-33a [attr. Nilus; partial; selective overlap with by PG 40, above] Institutio seu Paraenesis ad monachos: 79:1235-40 [attr. Nilus] Sententiae abducentes hominem a corruptibilibus (CPG 6483b): 79:1240-1250 [attr. Nilus] Spiritales sententiae per alphabeticum dispositae (Maxims 1): 79:1250-1252 Capita paraenetica (CPG 6483a): 79:1252-1260 -jk
Typis Barberinis excudebat Michael Hercules
Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Νείλου Ἡγουμένου λόγοι / Sancti patris nostri Nili Abbatis tractatus, seu opscula ex codicibus manuscriptis Vaticanis, Cassinensibus, Barberinis, & Altaempsianis eruta
Alt. name of author: Iosephus Maria Suaresius Episcopus olim Vasionensis. On title page: Græcè primùm edidit, Latinè vertit, ac notis illustrauit & Serenissimo Principi Rainaldo Estensi d.d.c. -cat Parts reprinted in Migne's Patrologia Graeca 79
Palladii episcopi helenopolitani De vita s. Johannis Chrysostomi dialogus: Accedunt homilia Sancti Johannis chrysostomi in laudem Diodori, Tarsensis episcopi, Acta Tarachi, Probi et andronici, Passio Banifatii Romani, Evagrius de octo cogitationibus, Nilus de octo vitiis
Version A of De octo spiritibus malitiae (Latin): 356-82. -cat
This manuscript contains complete the scholia on Psalms (CPG 2455), through a labeling and numeration device first discerned by M.-J. Rondeau (1960).
This manuscript (= Wright no. 567, pp. 445-449) contains only works by Evagrius. Approximately 45 works, including the following: 1r-2v: Life of Evagrius (without title) 2v-11v: Praktikos (cpg2430), translation S1 11v-16v: Gnostikos (cpg2431), translation S1 17r- : To Eulogius (cpg2447) 102r-v: The Just and the Perfect (cpg2465) 152r-153v: Praktikos (cpg2430), prefatory Letter to Anatolius (cpg2430), translation S2 158v-159v: Ad virginem (cpg2436) 160r-186v: Letters (cpg2437) 187r-198v: Letter to Melania (cpg2438) -jk
Studii Franciscane: Revista Institutuli Teologic Romano-Catolic Franciscan
Two Poor Ones in the Desert: Vestiges of Evagrius in Bonaventure's Itinerarium
Bonaventure introduces his Journey of the Mind into God as 'the speculation of a poor one in the desert'. His 'desert' is spiritual rather than physical, but his use of Dionysius links the main contours of his 'speculation' to the thought of the fourth century desert monk Evagrius. Even where material influence can be ruled out these two 'poor ones in the desert' are to be found thinking alike. A creative misreading of Dionysius by Bonaventure inspired by his Augustinian perspective makes the thirteenth century Franciscan in some ways a more faithful interpreter of Evagrius than the sixth century monk. This paper traces the vestiges of Evagrius in relation to the threefold way, the graded contemplative ascent, interior illumination, the apex mentis as the place of encounter with God, and the climax of the ascent in a love beyond words and intellection, and shows how Bonaventure forges elements from Gregory of Nyssa, Evagrius, Augustine, and Dionysius into an authentically Franciscan synthesis. -pub
Langues orientales anciennes philologie et linguistique
Les versions orientales et le texte grec des Lettres d'Evagre le Pontique
Provides an overview of the status of the Greek, Syriac, and Armenian versions of the 62 letters, as well as Conybeare's partial Latin translation of the Armenian version. A table provides a correspondence across these versions, and notes where other texts have been included in the Armenian tradition, which, the authors argue, is dependent upon the Syriac, not the Greek. This article includes Greek fragments from letters 4, 56. The longer edition of the fragments were published by C. Guillaumont in 1987.
Extract from Bibl. Apostolica Vat. Lat. 14625 of the corpus of letters (not the so-called Letter to Melania). -jk
Abhandlungen der Königlichen Gesellschaft der Wissenschaften zu Göttingen. Philologisch-Historische Klasse, n.F.
Evagrius's works from Cod. vatic. syr. n. 178, and selections from his other works from British museum ms. Addit. 14578, supplemented by Addit. 17167. The Syriac text of the Centuries is accompanied by a German translation of the commentary of Babhai, on opposite pages (p.8-471) The text of the selections is in Syriac with retroverted Greek on facing page. Kephalaia Gnostica comes with commentary by Mar Babai; pseudo-supplement: 422-471; Skemmata: 452-467; Antirrheticus: 472-545 (parts one and two); Gnosticus: 546-53; Protrepticus: 554-56; Paraeneticus: 556-62; Ad virginem 562-65; Letters: 564-611; Great Letter, 612-19 (§§1-32; BL Add. 17,162 has §§17, 24, 33-68); Dogmatic letter: 620-35. -jk
Traité de la Prière, écrit par le moine ascétique Évagre le Pontique (345 – 399). Traduit par le moine français Jehan Joliet (1870 – 1937).Evrage est un moine du IVe siècle, vivant dans le désert d'Égypte, premier systématicien de la pensée ascétique chrétienne.Originaire d'Ibora, dans la région du Pont (actuelle Turquie), Évagre a été ordonné lecteur par Basile de Césarée.L'évêque Grégoire de Nazianze l'ayant ordonné diacre, il l'accompagna à Constantinople, où sa prédication connut un grand succès.En 382, Évagre quitta cette capitale et se retira d’abord à Jérusalem, puis en Égypte, où il devint disciple de Macaire de Scété.Il mena jusqu’à sa mort la vie monastique dans le désert de Nitrie, et gagnait sa vie en copiant des manuscrits.
Évagre le Pontique: Sentences sur la prière
Opera omnia: quae exstant, vel quae ejus nomine circumferuntur, ad MSS. codices Gallicanos ..
See 3:114-126 for the Dogmatic Letter in Greek with facing Latin translation.
Heirs of the Apostles: The Story of Arabic Christianity
Evagrius Ponticus at the Monastery of the Syrians: Newly Documented Evidence for an Arabic Reception History
... [I survey] the Dayr al-Suryān collection as evidence for the Christian Arabic reception of Evagrius Ponticus and will raise questions about the indirect transmission of Origen’s thought into that language. In the process, I will report on my discovery of two previously undocumented manuscripts at the Monastery of the Syrians containing the only complete, currently extant Arabic copies of Evagrius’ Kephalaia Gnostika. -pub
Evagrius Ponticus at the Monastery of the Syrians
Conversation avenue de France, Paris 13e, entre Michel Houellebecq, écrivain et Évagre le Pontique, moine du désert
The Relationship Between Nous, Pneuma and Logistikon in Evagrius Ponticus’ Anthropology
Did Evagrius in his anthropology identify the rational part of soul, so called logistikon, with the nous? There is much confusion among scholars, e.g., in the texts of A. Guillaumont and P. Gehin, where there are different explanations. This communication attempts to clarify this point of Evagrian doctrine. -au (adapted)
It is widely accepted that Evagrius Ponticus had a large influence on the writings of John Cassian. Cassian’s use of the eight vices compiled by Evagrius are a clear indication of this influence. Many scholars also deem Cassian’s demonology to be an inheritance of Evagrius, but a closer look shows how Cassian both inherits and develops Evagrian concepts. An important part of his demonology is his conception of the person of the Devil. Cassian’s origin story of the Devil vastly departs from Evagrius’ making the role of the Devil in either theologian’s writings serve a different purpose and openup questions concerning Evagrius’ influence on Cassian. -pub
This manuscript (= Wright no. 743, pp. 676-678) is a miscellany of theological works, predominantly by Evagrius up through folio 105, and includes the following: 8v-13r: Gnostikos (S3; cpg2431) 18r-56r: Kephalaia gnostika (S2; cpg2432) This manuscript is the sole witness to the S2 version of the Kephalaia gnostika, a version that aligns far closer to the extant Greek fragments than version S1. -jk
This manuscript (= Wright no. 733, pp. 654-655) is a miscellany of theological works, predominantly by Evagrius up through folio 110, and includes the following: 1v-7r: Praktikos (S1; cpg2430; 11th-12th-c. hand) 9r-15r: Praktikos (S2; cpg2430; 6th-c. hand) 26r-34v: Gnostikos (S2; cpg2431; 6th-c. hand) -jk
This manuscript (= Wright no. 744, pp. 678-680) is a miscellany of theological works, predominantly by Evagrius up through folio 84, and includes the following: 2v-26r: Praktikos (S2; cpg2430) 33r-40r: Gnostikos (S2; cpg2431) -jk
This manuscript (= Wright no. 734, pp. 655-657) is a miscellany of theological works, and includes the following: 12v-23r: Praktikos (S1; cpg2430) 23r-27v: Gnostikos (S1; cpg2431) 27v-29r: Life of Evagrius 72v-88v: To Eulogius (cpg2447) -jk
Le texte véritable des Gnostica d'Évagre le Pontique
"Le but de cet article est de montrer que la version syriaque éditée par Frankenberg fait connaître un texte gravement altéré et que le texte véritable des "Gnostica" nous a été conservé dans une autre version syriaque, dont l'existence est passée inaperçue jusqu'à présent." (p. 158) -cat
Une nouvelle version syriaque du Gnostique d'Évagre le Pontique
La curación por la palabra: De Platón al primer monacato cristiano
The concept of Curatio verbi or treatment for the word has a long tradition, dating back to Homeric epos, in Plato and Aristotle finding a more or less systematic development. Christian monasticism expressly assumes the concept that had already been outlined by Aristotle’s rhetoric: to achieve the wanted effect on the listener the word near himself provides clarification. Meanwhile it is a curative instance of spiritual and psychological affections: the word mentioned that fulfils the above condition can be understood performative, like the logos. For the word, Christian monasticism may do things. In this direction it is possible to establish a dialogue with contemporary psychology studies about the psychotherapeutic process and its performative condition. This research, occupied in clearing the linguistic patterns during changes in the patient, insist that to achieve the cure the therapeutic conversation must trigger in the patient a process of resignification of himself. -pub (adapted)
La Kephálaia gnóstica de Evagrio Póntico. Sus dos versiones y la discusión contemporánea
Anales del Seminario de Historia de la Filosofía
La enfermedad del alma en el filósofo tardoantiguo Evagrio Póntico: Entre ignorancia y" filautía"
Convergencias fenomenológicas y articulaciones conceptuales entre la acedia evagriana y la caída heideggeriana
In the frame of contemporary studies on the concept of acedia, and in the work of its first systematizer, the philosopher monk Evagrius Ponticus, this paper, firstly, proposes to show the many similarities between the phenomenological manifestations of acedia in Evagrius and those recognized as the "fall" in Heidegger‘s system. As part of the manifestations of this fall are considered, among others, the avidity of innovations, gossip, the lack of mansion; we show the identical phenomena theming by Evagrius of Pontus in his conceptualization of acedia. Secondly, and moving already in the binding capacity of such phenomenological convergences, we analyze the role of "death care" in the definition and configuration of Evagrius‘s acedia and Heidegger‘s fall. -pub (adapted)
Alpha: Revista de Artes, Letras y Filosofía
Las implicancias psicopatológicas de la acedia en Evagrio Póntico
The present communication highlights the contribution by Evagrius Ponticus to the etiologic understanding of acedia, a condition that’s similar to both modern melancholy and contemporary depression. The concept of acedia is illustrated by means of some elements of the Freudian notions of melancholy and of self-discrepancy about depression, especially regarding the role of the ideal of the ego in the etiopathogenic dynamism. In this context, we show the historical importance of Evagrius’ contribution as it anticipates subsequent psychological and psychopathological approaches and integrates an etiologic understanding of this psychic disturbance and its possible therapy into a spiritual perspective. -pub
Revista Latinoamericana de Psicopatologia Fundamental
El cristianismo frente a los problemas perennes de la filosofía occidental
Acedia y depresión: Manifestaciones fenomenológicas y dinamismo psicológico
La compilación del saber en la Edad Media
Gabinete de Filosofia Medieval, Faculdade de Letras da Universidade do Porto
La compilación como práctica terapéutica en Evagrio Póntico
El concepto de acedia en Evagrio Póntico
“Senderos medievales, pasos contemporáneos”. IX Jornadas Nacionales de Filosofía Medieval, (CONICET) Buenos Aires, 22 al 24 de abril de 2014
La acedia en Evagrio Póntico y la existencia impropia de Heidegger: Algunas Coincidencias Fenomenológicas Significativas
La acedia y Evagrio Póntico: Entre ángeles y demonios
Evagrio Póntico ha sido uno de los teorizadores más importantes de la Patrística sobre la acedia, logismos al que otorga un enorme peso en el desarrollo de la vida espiritual. Se trata de un fenómeno que no afecta de modo exclusivo a los monjes y que ocupa también un lugar en el proceso de maduración psicológica de la persona. Los demonios y los ángeles poseen un papel protagónico en la configuración y la evolución de la acedia. Y, si el propósito de los demonios es impedir que el hombre pueda conocer (Kepahalaia gnostica III, 41), la acedia deberá ser entonces un cierto “desconocimiento” o, más bien, el conocimiento de una realidad ficticia, o metarealidad, en la cual ellos puedan adquirir el dominio del alma. El propósito de esta comunicación es mostrar de qué modo la acción de los demonios y de los ángeles se imbrica en el desarrollo acedioso del alma.
Acedia y depresión entre pecado capital y desorden psiquiátrico
The paper explores the similarities and differences between the patristic/medieval conceptions of acedia and modern psychiatric conceptions of depression.
Fourth National Conference of Medieval Philosophy, National Academy of Sciences
Doctrina patrum de incarnatione verbi: Ein griechisches Florilegium aus der Wende des 7. und 8. Jahrhunderts
Edition of the Skemmata, 244–267; twelve chapters of that assigned (250, 254, 257, 258, 261, 263) by Casiday to a separate work without CPG no., Definitions. -jk
Catalogue des manuscrits géorgiens littéraires du Mont Sinaï
Akten des XI. internationalen Byzantinistenkongresses, München, 1958
The Anthropomorphites in the Egyptian Desert
Les développements récents de la recherche évagrienne
Un recueil d'extraits patristiques: Les Miscellanea Coisliniana (Parisinus Coislinianus 193 et Sinaiticus Gr. 461)
Harry Austryn Wolfson: Jubilee Volume on the Occasion of His Seventy-fifth Birthday
Theophilus of Alexandria and Apa Aphou of Pemdje
Published with a subvention of the Alexander Kohut Memorial Foundation and the Lucius N. Littauer Foundation. Reprinted in Florovsky's Aspects of Church History (Belmont, 1975): 4:89-96, 289. -cat
Mémorial André-Jean Festugière: Antiquité païenne et chrétienne; Vingt-cinq études
Le vrai visage d'un père du désert ou Abba Jean Colobos à travers ses apophtegmes
Bibliotheca Basiliana universalis: A Study of the Manuscript Tradition of the Works of Basil of Caesarea
See 1:631–32 for details on the manuscript tradition of the Epistula fidei. -jk
KEPHALAIA: Eine byzantinische Literaturform und ihre antiken Wurzeln
Treats Evagrius's use of the genre of chapters to comment on his teaching. -jk
An Introduction to Christian Spirituality
Prayer in Evagrius of Pontus and the Macarian Homilies
Philoxenus and the Old Syriac Version of Evagrius' Centuries
"The first Syriac writer known to us to have been influenced by Evagrius was Philoxenus of Mabbug, who died in 523. In a letter attributed to Philoxenus, the authenticity of which, however, is open to question, the writer revealed that he had made a "pussaqa" (i.e., a translation or commentary) of the "Centuries." Guillaumont therefore put forward the hypothesis that Philoxenus was the author of S1. A question thus presents itself: Did Philoxenus know the "Centuries," and if so in which edition, the authentic or the expurgated?" (pp. 65-66) -cat
Akedía: Additions to Lampe's Patristic Greek Lexicon
The Armenian Adaptation of Evagrius' Kephalaia Gnostica
The Miniatures of the Sacra Parallela, Parisinus Graecus 923
Reproduces minature images of Evagrius, rare in Greek MSS. -jk
Les versions latines des sentences d'Évagre pour les vierges
"Une seconde version latine de l'"Ad uirginem" d'Évagre, témoin du succès de ces sentences dans le monachisme latin d'Occident. Manuscrits des versions et texte de la version S ou W." -cat
Hidden in Plain Sight: Observations on the Origins of the Enneagram
Unusual essay which posits the origins of the "esoteric" ennegrams in Evagrius' writings.
To Train His Soul in Books: Syriac Asceticism in Early Christianity
The Influence of Evagrius of Pontus on the Early Monastic Thought of Philoxenos of Mabbug
Evagrius the Iconographer: Monastic Pedagogy in the Gnostikos
The World of Early Egyptian Christianity: Language, Literature, and Social Context; Essays in Honor of David W. Johnson
Cannibalism and Other Family Woes in Letter 55 of Evagrius of Pontus
The Role of Letters in the Works of Evagrius
Examines the use of letters by Evagrius to both formulate teachings expounded later in treatise and to teach recipients and maintain their frienship.
The Armenian Version of the Life of Evagrius of Pontus
The Limit of the Mind (νοῦς): Pure Prayer according to Evagrius Ponticus and Isaac of Nineveh
Transformation of the classical heritage
Encountering the Sacred: The Debate on Christian Pilgrimage in Late Antiquity
Chapter four is entitled "Pilgrimage in monastic culture" and has a subsection (pp. 168-174) about "Evagrius Ponticus and the Holy Places".
'Camminava sulle orme del Santo Basilio': Evagrio e il vescovo di Cesarea: Un rapporto problematico
Discernimento dei pensieri e conoscenza del cuore: Natura e sovrannatura nell'insegnamento di Evagrio Pontico
Evagrius Ponticus und Pachomius von Tabennesi: Das Vermächtnis des Ursprungs
German trans. of selected primary texts appended. Collection of lectures read at Rabanus Maurus-Akademie in winter-semester 1979. -jk
Sonderveröffentlichungen der Deutschen Bibliothek
Bibliothek, Buch, Geschichte: Kurt Köster zum 65. Geburtstag
Agrypnia: Die Motive des Schlafentzuges im frühen Mönchtum
Aethiopische lesestücke: Inedita aethiopica für den gebrauch in universitäts-vorlesungen
Repr. in Anthologia Aethiopica. Hildesheim-Zürich-New York: Georg Olms Verlag, 1988. De octo spiritibus malitiae: 26-33. -jk
Dreams in Evagrius Ponticus' Life and Teaching
There are few late antiquity authors who pay more attention than Evagrius to dreams. For him, visions and dreams are not a way to prophesy the future or tokeep in contact with the dead. They are basically a way to know oneself and the state of one's own spiritual life. After contextualizing the theories on dreams in themost significant authors of that period, I discuss the place that visions and dreams occupied in the Evagrian corpus, describing their mechanisms as a complex operationbetween passions, memory and the influence of demons. -pub
Pontificium Athenaeum S. Anselmi de Urbe
Ermeneutica ed esegesi biblica secondo gli scritti di Evagrio Pontico
Sz. Hiżycki, Ermeneutica ed esegesi biblica secondo gli scritti di Evagrio Pontico
"Be Angry and Do Not Sin": Human Anger in Evagrius of Pontus and Gregory of Nyssa
The very presence of this verse, Psalm 4:5, posed a difficulty for Evagrius of Pontus and Gregory of Nyssa: how can divine authority order us to be angry when anger is obviously a destructive emotion? How could God, who is all Goodness, make creatures with such a harmful capacity? Firstly, in this paper my focus will be on the two theologians’ explanations of the possibility of the righteous human anger. Secondly, I will examine how two theologians regarded the origin of anger as a natural capacity of the soul, and how they explained its existence in relation to the presence of evil. I shall argue that although Evagrius and Gregory lived in the same period of time, and met at the Council of Constantinople in 381 and were both influenced by ancient philosophy and Origen, their views on human nature are quite different. In my view, this difference can be explained by different contexts: life in the desert and in the city, and by different audiences: treatises addressed to monks and to heretics or to seculars. However, they agreed that the original goodness of anger can be restored when the irascible part of the soul, which is responsible for its production, was subjected to reason. -pub
The Influence of Evagrius Ponticus on the Thought of Maximus the Confessor
The influence of Evagrius’ thought on Maximus the Confe ssor need not be proved; it is obvious. But evident is also Maximus’ originality. He did not blindly copyhis teacher but he “shaped these observations through his own personal experience andtheological wisdom.” He brings his own view, thinking and observations, which are more optimistic than those of Evagrius. As much as he follows the thought of Evagrius in these chapters we have seen that there is always a distance which shows us Maximus’ originality and the greatness of his spirit. -pub
"Wisdom Has Built Herself a Home": Evagrius Ponticus and The Wisdom of Creation
My primary purpose in this thesis is to come to understand Evagrius' teaching regarding the wisdom of creation. But before we come to see that, we will first need to understand who he was and how his life influenced his theology of wisdom. In the First Part of this thesis, we will try to understand who Evagrius was by first focusing on his life, his works, and their modern reception. In Chapter One of this First Part we will focus on recounting the life of Evagrius, taking as our primary sources the Vita Copta and the Historia Lausiaca, both of them written by Palladius. In Chapter Two we will turn our attention to the modern reception of Evagrius' patrimony and the different schools of thought that have formed around his teachings. In presenting an overview of the modern status quaestionis, we will rely primarily on the work of Fr.'s Gabriel Bunge, Izsák Baán, Jeremy Driscoll, and Luke Dysinger, all of them Benedictine monks, as well as on the work of Augustine Casiday. These scholars together represent the 'Benedictine school' of interpretation, that is, a particular hermeneutic that seeks to understand Evagrius in an orthodox light and thus to receive his patrimony as an organic whole, coming as it does from the scriptural and monastic milieu of Cappadocia and the Egyptian desert. We will examine in the Second Part of our thesis the role of the wisdom of creation in the theology of Evagrius and how it draws the mind towards God. If we wish to come to knowledge about something, the first and most fundamental question that must be answered is, “what is it?” But, the first step in understanding the nature of a thing is to seek for its causes, for these are the principles of its being. Once one has the cause, then they know why it is and, to some extent, what it is. Therefore, in trying to understand what wisdom is and how it operates in the theology of Evagrius, we will focus primarily on its various causes. In the First Chapter of this Second Part, we will discuss the final cause of wisdom, that is its ultimate purpose or final goal. In the Second Chapter of this part we will discuss the content of created wisdom, namely its material and formal aspects. Finally, in the Third Chapter we will discuss the divine author and agent cause of created wisdom, that is, the Word and Wisdom itself. -pub
Apatheia and Anthropology in Evagrius of Pontus: Restoring the Image of God
Apatheia and Anthropology in Evagrius of Pontus
The Method of Unceasing Prayer in Evagrius Ponticus and John Cassian
The paper will reconstruct Evagrius’ and John Cassian’s doctrines concerning the practice of unceasing prayer and it will describe how the two authors’ quest for the development of a praying method that allowed them to overcome the negative in-fluence of intrusive thoughts has led them to carry out a detailed investigation of how the human psyche operates. Possible similarities and differences between the two authors’ views on this topic will be assessed. By focusing on describing in detail the method of unceasing prayer, the paper will shed light on a branch of Patristic Studies that needs further investigation, that is, the specific techniques that the De-sert Fathers recommended to their followers in order to transcend the limitations of human nature and come closer to the ultimate goal of union with God. -pub
Зборник Матице српске за друштвене науке
Теолошке основе аскетске традиције Евагрија Понтијског (Theological Basis of Ascetic Tradition of Evagrius Ponticus)
Evagrius Ponticus is one of the most significant representatives of ancient Christian ascetic tradition of the East. His work had a strong impact on theology and Christian ascetic practice in the past centuries. However, the theological basis of his asceticism is certainly not unquestionable. In this article the author examines Evagrius’s theological position and its relation to his asceticism, so that his work could be appropriately evaluated.
Communio. Revue internationale catholique
Connaissance de soi et examen de conscience – Évagre le Pontique (IVe siècle)
‘L’examen de conscience est chez Évagre un cas particulier de la connaissance de soi, passage indispensable pour tout progrès spirituel : la conscience d’un manque conduit à attendre du Christ le complément nécessaire pour atteindre la plénitude, et porter à sa perfection « l’icône inachevée ».
Evagrius Ponticus and the Eastern Monastic Tradition on the Intellect and the Passions
http://onlinelibrary.wiley.com/doi/10.1111/j.1468-0025.2010.01675.x/abstract https://www.academia.edu/1846586/Evagrius_Ponticus_and_the_Eastern_Monastic_Tradition_on_the_Intellect_and_the_Passions_2011_
Evagrius Ponticus (c. 345–399) combined the resources of Hellenistic philosophy, the theologies of Origen and the Cappadocians, and Egyptian monastic practice to create a comprehensive view of spiritual development, within which he placed a sophisticated study of the human passions. His main tools in this study were an adapted version of Platonic tripartite anthropology and his own system of eight “generic thoughts.” Freedom from control by irrational passions would allow a monk to gain deeper insight into the meaning of Scripture, experience communion with God in “pure prayer,” and love other people in freedom. Evagrius' influence on later eastern and western Christian traditions was profound, though often obscured by his controversial reputation. -pub
Evagrius...brought his deep knowledge of both Hellenistic philosophy and Christian thought (especially the work of Origen) to bear on his tracing of the human journey back to perfect union with God. His several writings on prayer, and particularly his teaching about "imageless prayer," must be situated within that philosophical and theological framework. The emphasis on imageless prayer creates a tension with the Christian and monastic focus on biblical texts. Examining Evagrius' theories of mental operation and biblical exegesis helps in understanding both the imperative of imageless prayer for Evagrius and its problematic aspects. -cat
Purity of Heart in Early Ascetic and Monastic Literature: Essays in Honor of Juana Raasch, O.S.B.
Apatheia and Purity of Heart in Evagrius Ponticus
Evagrius and Paphnutius on Causes for Abandonment by God
Overview of parallels between Evagrius and Zen and Buddhist thought. -jk
The Sayings of the Desert Fathers: The Alphabetical Collection
L' Antirrhétique Charles-Antoine Fogielman, prêtre du diocèse de Paris, est bibliothécaire en chef du Collège des Bernardins, où il enseigne également la théologie biblique et patristique. Il a publié dans cette collection le traité À Euloge (SC 591). L 'Antirrhétique est une oeuvre d'un genre presque unique dans la littérature des Pères du désert égyptien : passant en revue les huit vices principaux et les différentes pensées de tentation que chacun d'entre eux peut insinuer à l'esprit du moine, Évagre le Pontique († 399) y oppose systématiquement une parole de l'Écriture, que le priant est invité à méditer pour fortifier la vertu correspondante. Presque tout le canon biblique est ainsi couvert par cette méthode originale de lectio divina. Ce texte conserve une remarquable fraîcheur et constitue un témoignage précieux et très concret sur l'utilisation de l'Écriture dans le milieu monastique du ive siècle pour la prière individuelle. L 'Antirrhétique est perdu en grec, mais conservé en syriaque, en sogdien, en arménien, en géorgien et en arabe ; le présent volume reconstitue l'oeuvre à partir de ces versions et propose une édition intégrale du texte syriaque.
Evagrius Ponticus’ Rejection of a Magical Understanding of Grace
In recent years, a growing number of studies have presented—in one way or another—various psychotherapeutic projections of a set of spiritual practices of early Christian monasticism. In an attempt to establish a dialogue between the doctrines of Late Antiquity and contemporary psychotherapy, it could be risky to extrapolate anachronistic terms, questions and discussions that are foreign to the original context of the Early Church Fathers. In order to overcome this difculty, we will try to elucidate Evagrius Ponticus’ model of psychospiritual integration through his particular understanding of the effective relations between grace and nature. This will possibly allow us to translate and understand the current interest in his psycho-spiritual model in the same terms as those in which it was formulated by Evagrius. In his effort to think about how the process of complete healing of man takes place, Evagrius takes up intuitions and ideas from the Hippocratic and Platonic traditions. These traditions disapprove of magic as an act of impiety towards the divine order inscribed in the θύσις. Evagrius follows this fundamental intuition of rejection of magic and sorcery to integrate it into a new Christian synthesis that strives to move away from a magical understanding of the action of grace. Now, as Evagrius moves away from a magical conception of grace, certain theoretical-practical knowledge related to mental and spiritual health can be found in his writings. Evagrius is particularly interested in specifying how grace operates in the cognitive-emotional dynamics that intervene in the healing processes of the soul without contradicting or magically suspending the immanent laws of the θύσις.
"Sing Psalms with Understanding": Some Reflections on Evagrius' Use of Christos in the Scholia ad Psalmos
Is the Christology of Evagrius Ponticus to be determined by his apparent heterodoxy in the Kephalaia Gnostica or by his apparent orthodoxy in such works as the Scholia ad psalmos? This paper sets this question to one side, and begins with Evagrius' own injunction to his readers in De oratione 82, to 'sing psalms with understanding'. Evagrius' psalm-commentary would have been intended to provide the understanding to which he was calling his readers. Hence the purpose here is to allow the Scholia ad psalmos to speak for itself, independently of any questioning as to its precise relationship with the Kephalaia Gnostica, and to uncover the Christ whom Evagrius was commending in its teaching to those for whom psalmody was a way of life. This paper will briefly outline Evagrius' extensive use of the title Χριστός throughout the _Scholia ad psalmos_. It will then proceed to summarize the three main interlocking themes which govern this usage, as follows: Christ as a meeting-place between God and humanity; Christ as a divine-human deliverer; Christ as a pathway to γνῶσις -pub
Psychological-Mystical Aspects at St. Evagrius Ponticus and St. Maximus the Confessor
The Holy Fathers are those who have experienced and deeply studied the mysteries of the human soul. The way a human being is being considered is very special. According to St. Maxim, man is the mediator between God and creation. Created with body and soul, man is charged with knowing God starting even with his earthly life. But, as Plato said, man must at first know himself. The Holy Fathers describe at length this path along which man, as he renounces sins, discovers God inside his heart. These descriptions are extremely actual and relevant to the modern man who seems to have lost a little of the overall picture of the mystery of the human soul showing the great destiny for which man was created. -pub
BRAIN. Broad Research in Artificial Intelligence and Neuroscience
Théories et pratiques de la prière à la fin de l’antiquité
The Poetic Performance of the Praying-Mind: Evagrius Ponticus’ Theory of Prayer and Its Legacy in Syriac Christianity
After tracing the innovative aspect of Evagrius’ conception of pure prayer – in which the mind, that is, the center of the self, is the element that prays – this essay highlights the transposition of this theory into Syriac Christianity. Through the writings of Isaac of Nineveh and Joseph Hazzaya, we witness the fusing of the Evagrian theory with Syriac indigenous concepts. The Syriac authors melded this theory of prayer with their emphasis on the experience of prayer, discerning it through the stirrings, the movements of the soul and the mind. The stirrings of the mind appear as a key component in the introvertive performance of pure prayer, all the while refecting a radical change in the discourse on prayer in late antique Eastern Christianity. -pub
The Poetic Performance of the Praying-Mind
Friendship and Knowledge in Evagrius of Pontus
An examination of Evagrius’s discussions of friendship in the Scholia on Proverbs ofers at least two rewards. First, it will fll in a gap in the history of ancient Christian friendship, perhaps drawing a link between Nazianzen and Cassian. Second, it will expand our understanding of Evagrian thought by giving attention to his exegetical works. My attention in this article will be primarily on the latter. I will argue that Evagrius’s discussion of friendship in the Scholia on Proverbs shifs our understanding of his theology by connecting friendship to his ascetic trajectory, thereby giving the whole trajectory a relational tone that is present but muted in his other works. Direct engagement with Scripture allows him to bring to the fore themes that might otherwise pass unnoticed. -pub
From the Memory of History: Evagrius Ponticus and His Writings in the Preoccupations of Patriarch Iustin Moisescu | Florin Varlan - Academia.edu
Abstract: Evagrius famously characterises divine nature as γνῶσις οὐσιώδης, ‘substantial knowledge’. In the Alexandrian, Cappadocian, and other intellectual contexts informed by Platonic, Aristotelian, and Philonic thought, characterisations of God as a noetic or intellectual being are fairly common. However, these traditions concur in using the term νοῦς rather than γνῶσις. How can we explain that Evagrius deviates from the metaphysical mainstream? In this paper, I review this question from an historical and systematic point of view. I propose to examine ancient theories of Mind about the function and structure of the νοῦς, compare them to the Evagrian theory, and identify a possible explanation for the substitution of γνῶσις to the νοῦς. Since God is the key element in Evagrius's metaphysics, a clearer vision of the divine essence will help us appreciate the whole system more fully.
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_eprint: https://onlinelibrary.wiley.com/doi/pdf/10.1111/heyj.14239
American Catholic Philosophical Quarterly
Scholars in recent decades have downplayed or completely denied that Evagrius Ponticus has a metaphysical system, instead suggesting that he merely borrows from various philosophies, particularly Stoicism, without a coherent system. In this paper, I propose a different perspective, arguing for a metaphysical and Platonic interpretation. I reconstruct Evagrius’s metaphysics systematically, relate its fundamentals to the environment of the late antique Medio- and Neoplatonic tradition, and show that by establishing the principles and structures of being, Evagrius indeed reveals himself to be a metaphysician.
Mémoires présentés à l’Institut Egyptien
Evagrius of Pontus on Exodus and the Virtues
In On Prayer 1-4, Evagrius of Pontus reads the incense described in Exodus 30:34-37 as an allegorical type of the four cardinal virtues. This essay explains the logic of Evagrius's interpretation, situating his argument in a longstanding philosophical debate about the interrelationship of the virtues. By reading the incense as virtue, Evagrius joins both Gregory of Nazianzus and Gregory of Nyssa in interpreting Exodus as a source for virtue theory, as well as several ancient philosophers who explained the virtues and their interrelation by comparing them to physical substances combined in a mixture. Central to Evagrius's argument is the compound ancient philosophers called a "juxtaposition" (σύνθεσις), the use of which term shows Evagrius's knowledge of a well-attested hexaplaric variant in Exod 30:35. In sum, authorized by his text of Exodus, Evagrius suggests the virtues relate to each other in the same fashion that the ingredients of a σύνθεσις relate to each other. -pub
Spiritual Direction as a Medical Art in Early Christian Monasticism
What expectations did the women and men living in early monastic communities carry into relationships of obedience and advice? What did they hope to achieve through confession and discipline? To explore these questions, this study shows how several early Christian writers applied the logic, knowledge, and practices of Galenic medicine to develop their own practices of spiritual direction. Evagrius reads dream images as diagnostic indicators of the soul's state. John Cassian crafts a nosology of the soul using lists of passions while diagnosing the causes of wet dreams. Basil of Caesarea pits the spiritual director against the physician in a competition over diagnostic expertise. John climacus crafts pathologies of passions through demonic family trees, while equipping his spiritual director with a physician's toolkit and imagining the monastic space as a vast clinic. These different appropriations of medical logic and metaphors not only show us the thought-world of late antique monasticism, but they would also have decisive consequences for generations of Christian subjects who would learn to see themselves as sick or well, patients or healers, within monastic communities. -pub
「魂のアパテイア(apatheia tes psyches)」から「不動の知性(nous akinetos)」へ–エヴァグリオス・ポンティコスのパトス論の一側面
Evagrius z Pontu : Myšlienky / Evagrius of Pontus : Sentences
Evagrius of Pontus (Evagrius Ponticus, around 346 – 399) was a monk of Egyptian desert and a gifted author of spiritual literature. In large monastic centres of Nitria and Kellia, he was primarily formed by two contemporary greats of ascetic life: priest Macarius of Alexandria and monk Macarius of Egypt. Thus Evagrius gained experiences that later he could pass to younger hermits. The thoughts of Evagrius became a source for literarily active John Cassian, Palladius, Maximus the Confessor or Dorotheus of Gaza. By bringing adapted ancient philosophy and lately assimilated Christian doctrine into the monastic system of education, he became a founder of “the monastic pedagogy of occupation”. For translation of the text of the Sentences (Sententiae ad monachos, Sententiae ad virginem) we used the Latin translation by Rufinus of Aquileia. In certain regards, the material resembles monastic rules of a newly established community. -pub
Kleider machen Leute Evagrius: Zur allegorischen Deutung des monastischen Gewandes bei Evagrios Pontikos
Der Beitrag beschäftigt sich mit der Gewanddeutung bei Origenes und im monastischen Umfeld der Spätantike
‘Natural Contemplation’ in Evagrius Ponticus’ Scholia on Proverbs
Evagrius assigns to natural contemplation, phusikē theōria, a central place in his account of the monastic spiritual life. Despite this there is still a great deal lacking in our understanding of the theoretical framework and practice of this article I claim that this approach needs to be replaced with a more careful attention to the styles of thought, the genres, literary habits and philosophical framework in which he frames phusikē theōria. Through an analysis of the first five scholia on Proverbs I suggest that the work of exegesis of scriptural language is a practice which contributes to contemplation of nature and that it should be understood against the philosophical background of the attainment of reliable ‘scientific’ knowledge, epistēmē, as mediated to Evagrius by Clement of Alexandria.
Jerome Between Pelagianism and Origenism of Evagrius Ponticus
Cilj je ovog članka prvenstveno prikazati Jeronimov pogled na korijene pelagijanizma te način na koji se borio protiv ovog krivovjerja želeći ga prikazati kao „izdanak origenizma“ kako prigovara u svojem Pismu Ktestifontu (Ep. 133: „Doctrina tua Origenis ramusculus est!“). Ne treba nas iznenaditi ta Jeronimova optužba. Kod otaca, povezati neki sumnjivi nauk s nekim drugim već osuđenim kao krivovjernim, heretičnim, značilo je „ubrzati“ osudu tog „sumnjivog“ nauka. U ovom slučaju Jeronim je nastojao povezati pelagijanizam s već osuđenim origenizmom, nakon tzv. Prve origenističke kontroverzije. Zbog veće jasnoće nastojat ćemo u uvodnom dijelu prikazati na što se Jeronim referira kada izjednačava pelagijanizam i origenizam Evagrija Pontskog. Zato ćemo u kratkim crtama predstaviti kratak pregled pelagijanizma s posebnim naglaskom na pojmu impeccantia, odnosno učenju koje kaže da čovjek može, ako želi, biti bez grijeha. Nadalje ćemo predstaviti origenizam Evagrija Pontskog s naglaskom na kratkom pregledu Prve origenističke kontroverzije te na identifikaciji pojmova impeccantia i ἀπάθεια, odnosno čovjekovoj mogućnosti postizanja stanja potpune odsutnosti naslada i strasti koje ga u životu okružuju. Ovaj pojam studirali su Klement Aleksandrijski, Origen te posebno Evagrije Pontski. Zbog toga je nužno vratiti se u Prvu origenističku kontroverziju kako bismo napravili poveznicu između pelagijanizma i origenizma. U tom povezivanju pelagijanizma i origenizma predstavit ćemo i neke tekstove koji su izvršili znatan utjecaj na Pelagijevu misao te istražiti pojam ἀπάθεια kao takav kako bismo mogli na kraju dati jasan odgovor na pitanje: Je li Jeronim bio u pravu ili nije u svojem izjednačavanju pojmova impeccantia i ἀπάθεια? The primary aim of this article is to present Jerome’s view of the origins of Pelagianism, and to describe the way in which he fought against this heresy characterizing it as the “offspring of Origenism” in his Epistula ad Ctestiphontem (Ep. 133: “Doctrina tua Origenis ramusculus est.”) We should not be surprised by this characterization. For the Fathers of the Church, connecting dubious teaching with already condemned heresies had the function of accelerating the condemnation of such teaching. In this case, Jerome after the first Origenist controversy, intended to connect Pelagianism to the already condemned Origenism. For greater clarity, the introduction explains what Jerome is referring to when he equates Pelagianism with the Origenism of Evagrius Ponticus. There is a brief survey of Pelagianism, focusing on the term impeccantia, the contention that man, if he wishes, can be without sin. This is followed by a brief presentation of the Origenism of Evagrius Ponticus, focusing on the first Origenist controversy. There is a definition of the terms impeccantia and ἀπάθεια, the possibility of man achieving a complete separation from the passion and pleasures that surround him. Clement of Alexandria, Origen, and especially Evagrius Ponticus studied this term, which is why it is necessary to return to the first Origenist controversy in order to identify the relationship between Pelagianism and Origenism. Relating Origenism and Pelagianism, the article introduces some writings that had a significant impact on Pelagius’s thought, and examines the term ἀπάθεια in a way that may provide a clear answer to the question: Was Jerome correct when he equated the terms impeccantia and ἀπάθεια? -pub
Syriac Encounters: Papers presented at the Sixth North American Syriac Symposium Held at Duke University, 26-29 June 2011
Evagrius of Pontus on the ‘Great Gift of Letters'
Fleeing the Stadium: Recovering the Conceptual Unity of Evagrius’ Acedia
The definition of acedia presents unique conceptual problems among the eight Evagrian logismoi. Its descriptions are so complex and varied as to render the concept seemingly incoherent. This article argues that the conceptual unity of acedia has been obscured by the translation of Evagrian logismoi into the 'deadly sins' tradition, resulting in a category error. Acedia is more properly understood, not as a psychological state or a sin, but rather as an array of demonic temptations with the unifying end-goal of interrupting the anchoritic ideal of sustained contemplation.
Evagrius and Abraham of Nathpar: A Reaction to Some Recent Works
The pseudo-authority in the past is something that we should study better still today. In the case of Evagrius, many of his texts of his were attributed to Nil of Ancyra in the Greek tradition, but he was also the pseudo-authority for other authors in the Syriac tradition. In recent times, an article and a translation of Potrepticus and Paraeneticus show how far we are from the knowledge of the Syriac version of Evagrius and the Syriac monastic milieu of the late antiquity: the two works are attributed to Evagrius and not to Abraham of Nathpar, who is actually the real author. Even though scholars have explored the lack of secondary literature that delineates the wrong attribution, which in this case is important as the source itself, more study is needed in this area to correct some past errors. This short article would be a reassessment which corrects wrong attributions and suggests further studies on this particular relation between Evagrius and Abraham of Nathpar. -pub
Death among the Desert Fathers: Evagrius and Theophilus in the Sayings Tradition
A literary-theological examination of two sayings in the Alphabeticon: Evagrius 1 and Theophilus 4. This paper argues that these sayings exemplify a practice which Sayings literature exemplifies, that "imagination of death" leads to a "practice of dying" or, in the case of Evagrius 1, "staying dead." It examines the specific eschatology presented in these sayings and shows how that eschatological speculation (the "figuratio iuditii") drives ascetic practices (the "ars moriendi"). Concerns of monastics are brought together through contemplation of death and judgment, leading to a conclusion that imagination of death is integral to monastic formation. -pub
Göttinger Orientforschungen, I. Reihe: Syriaca
Zu Sprache, Geschichte, Theologie und Gegenwartslage der syrischen Kirchen: Ausgewählte Beiträge zum 7. Deutschen Syrologen-Symposium
Theodor von Mopsuestia und Evagrius Ponticus bei Joseph Hazzaya – eine theologische Integration?
Zum Reichtum der syrischen Literatur gehört das mystische Schrifttum, das auf dem Boden der ostsyrischen Kirche vom 6. bis zum 8. Jh. in so unvergleichlicher Weise geblüht hat. Sabino Chialä hat jüngst zu verstehen gegeben, inwiefern die
Reassessing the Tradition of the Fathers in John Cassian and Evagrius Ponticus
In this work I trace the relationship between John Cassian and Evagrius in scholarship and offer an alternative to the uncontested consensus. Rather than saying that their parallels are evidence of influence, I argue that the parallels are evidence of similar sources. -pub
Evagrius Ponticus is one of the most significant representatives of ancient Christian ascetic tradition of the East. His work had a strong impact on theology and Christian ascetic practice in the past centuries. However, the theological basis of his asceticism is certainly not unquestionable. In this article the author examines Evagrius’s theological position and its relation to his asceticism, so that his work could be appropriately evaluated. -pub
Зборник: Матице српске за друштвене науке
Platonism and Christianity in Late Antiquity
The Origin of Passions in Neoplatonic and Early Christian Thought: Porphyry of Tyre and Evagrius Ponticus
This chapter explores the connections between Porphyry of Tyre’s (d.305 CE) philosophical ethics and the ascetic theology of Evagrius Ponticus (d.399 CE). The main foci of this comparison are Porphyry’s and Evagrius’ theories of the soul’s passions (pathē) and the attempt of the two authors to trace back the origins of passions to the interaction between embodied souls and the realm of sensibles. Through a close reading of several key passages in their writings, Pirtea argues that both Porphyry and Evagrius reconstruct a similar “causal chain” in order to explain the emergence of human passions. On the basis of Plato’s and Aristotle’s psychology, Porphyry and Evagrius link the appearance of passions to the pleasure and pain experienced in the act of sense-perception and to the memories, desires, and opinions arising from those experiences. Pirtea further argues that Evagrius’ ideal of reaching a state of “freedom from passion” (apatheia) - long believed to be a token of Stoic influence - is in many respects a reflection of the discussions concerning apatheia in Plotinus’ Enneads and in Porphyry’s Sententiae and De abstinentia. Moreover, in describing the aim of the ascetic as a life “according to the intellect,” Evagrius even adopts Porphyry’s phraseology. The close parallels between Porphyry and Evagrius discussed in this chapter therefore challenge the prevalent theory of an alleged Stoic background for Evagrius’ teachings and provide a new perspective on the relationship between Late Antique Platonism and Early Christian asceticism. -pub
U Origenovu obranu: Povijesno-teološke karakteristike origenizma Evagrija Pontskog (In Defence of Origen: The Historical‑Theological Characteristics of Origenism of Evagrius Ponticus)
Rad je podijeljen u četiri cjeline. U prvoj cjelini, u kojoj se govori o prvoj origenističkoj kontroverziji, autor predstavlja pojam i fenomen origenizma kao takvog te prvu origenističku kontroverziju u svrhu što boljeg upoznavanja nauka Evagrija Pontskog. Taj nauk autor u drugoj cjelini predstavlja kao Evagrijevo shvaćanje origenizma, stavljajući ga u povijesno‑teološki okvir. Zadnje dvije cjeline, koje govore o drugoj origenističkoj kontroverziji te o Origenovoj obrani, zapravo predstavljaju središnji dio članka, odnosno jedan oblik »obrane« Origena, nastojeći prikazati kako je na određen način Origenova osuda u VI. stoljeću na Petome ekumenskom koncilu u Carigradu 553. godine bila plod političko‑religijskog djelovanja u vrijeme cara Justinijana, ali donekle i nedovoljnog shvaćanja problematike kod palestinskih monaha, poglavito kod grupe takozvanih isokrista. The article is divided into four units. Within the context of the first Origenistic controversy, the first unit discusses the notion and phenomenon of Origenism as such and the first Origenistic controversy insofar as it is helpful for the understanding of the teaching of Evagrius Ponticus. The author presents Evagrius’ teaching second unit as his view of Origenism by putting his teaching in a historical‑theological framework. The last two units discuss the second Origenist controversy and Origen’s defence and constitute the core of the article, as a form of »defence« of Origen. These try to show how in a certain way Origen’s condemnation in the sixth century at the Fifth Ecumenical Council in Constantinople (553) was the fruit of the political-religious activity at the time of Emperor Justinian and of a lack of understanding of the problem by Palestinian monks, especially by the group of so-called Isochrists. -pub
Rakkaus Evagrios Pontoslaisen rukousteologiassa: Teologianhistoriallinen tutkielma (Love in the Prayer Theology of Evagrius Ponticus)
The Master's Thesis treats the concept of love in the prayer-centered mystical theology of Evagrius Ponticus (c. 345–399). In thesis, the concepts of love that are used by Evagrius and the types of love in his theology are analyzed. These concepts and types of love are examined in relation to his teaching of the perfection of the soul.
Interiorised Apocalyptic in Gregory of Nyssa, Evagrius of Pontus and Pseudo-Macarius
The fourth century writers Gregory of Nyssa, Evagrius of Pontus and Pseudo-Macarius draw on apocalyptic traditions of heavenly ascent as they reinterpret Moses’ experience on Mount Sinai and Ezekiel’s chariot vision. Alexander Golitzin has coined the phrase ‘the interiorization of apocalyptic’, arguing that for Evagrius and Pseudo-Macarius, ‘the ascent to heaven, the vision of the throne of the glory, the initiation into the mysteries of God’s purposes: all of these now reside within the soul’. It is often assumed that the same is true for Gregory of Nyssa, with Life of Moses presenting the Jewish leader as a model of the soul’s spiritual journey to God. This article argues, however, that Gregory does not travel as far as Evagrius and Macarius along the route of interiorisation. In Gregory’s portrayal, Moses does not arrive inside himself, but is given a vision of the tabernacle not made with hands, a type of Christ. This is esoteric knowledge of theological verities which are not to be questioned, brought back to the people waiting below by a privileged authority figure. Gregory, a bishop mired in theological controversy, follows Clement and Origen in appropriating apocalyptic imagery for Christianity; it is the monastic leaders Pseudo-Macarius and Evagrius who interiorise it. -pub
Revista Brasileira de Interpretação Bíblica (ReBiblica)
O Evangelho de Bartolomeu: Uma luta espiritual como superação e temperança a partir de Evágrio Pôntico (The Gospel of Bartholomew: A Spiritual Struggle as Overcoming and Temperance from Evagrius Ponticus)
The current research aims to present considerations on the apocryphal Gospel of Bartholomew as well as to make an approximation of the themes presented with the spiritual method of EvágriusPonticus. This approach has the perspective of accentuating the spiritual struggle in the search for the presence of God. The apocryphal text is the dialogue between Bartholomew and Belial/Satan that configures the need for a spiritual practice to face demonic powers. Bartholomew reactions to the enemy of men denote this process of overcoming and asceticism in search of the sacred. In a scheme of questions and answers, through the initiative of Bartholomew, Belial/Satan, the enemy of men, appears revealing the mysteries of hisfall before God. There is an analogy between the dialogue between Bartholomew and Belial/Satan in which, through the apostle reactions, when facing the enemy of men, we will be able to approach the method presented by EvágriusPonticus. Evágriuspresents a spiritual method in which it is possible to reach contemplation through ascesis. If demons (logismoi) act on ideas and on passions/emotions, according to Evágrius, we can see from Bartholomew reactions how much this process of overcoming and tempering became a characteristic of the apostle to attain apatheia. -pub
Journal of Spiritual Formation and Soul Care
Is Thoughtless Prayer Really Christian? A Biblical/Evangelical Response to Evagrius of Pontus
While many Christians are finding comfort in forms of prayer that emphasize silence, others find concern with just such forms, seeing them as doctrinally unfaithful innovations of early monks. This article, then, investigates one influential early monk, Evagrius of Pontus, regarding thoughtless prayer. The article summarizes Evagrius' life and monastic practice. It explores Evagrius' mystical theology in general and particularly his understanding of the roles that (thought-less) prayer plays in the various stages of development in Christian maturity. The article then develops a biblical and evangelical response to Evagrius' approach, examining themes of the transcendent greatness of God, silence, and prayer in the Scriptures. Based on these investigations, the article offers three practical suggestions concerning the use of thoughtless prayer for Christians today. -pub
Anthology of Oriental Christian Theology
Евагрий Понтийский, Послание к Мелании - Evagrius Ponticus, Letter to Melania (Russian translation, with introduction and commentary)
Platonic Inquiries: Selected Papers from the Thirteenth Annual Conference of the International Society for Neoplatonic Studies
Negligence as the Cause of the Fall of Souls in Origen and its Reinterpretation by Evagrius Ponticus
Studies by leading Origenists like Henry Crouzel and Marguerite Harl, show that, for the Alexandrian author, satiety would be the cause of the fall of the souls from the original unit, a subject that Origen receives from the Neoplatonic tradition. Evagrius of Pontus, the Egyptian desert monk who writes extensively during the second half of the fourth century, is formed in the school of Origen but reinterprets some of the key points of his teaching according to their own philosophy. In his Kephalaia Gnostica introduces the concept of negligence to refer to the cause that originated the movement, not the fall, from the Unit. The purpose of this paper is discuss the concept of negligence in Evagrius of Pontus and its ability or effectiveness to cause the movement that ended with the fall of souls. My hypothesis holds that this negligence may be understood as acedia, a concept that Evagrius use to indicate a disorder of spiritual kind. In this way, the acedia is located in a new horizon of understanding and acquires a new weight and importance. -pub
Once Again about the Multifold Slavonic Translations and their Context: On Prayer by Evagrius of Pontus (CPG 2452)
The article examines the history of the Slavic translations of the work On Prayer by Evagrios (Evagrius) of Pontus (CPG 2452). The witnesses are more than 35-in manuscripts of Russian, Serbian, Bulgarian and Moldavian-Wallachian provenance, from the 12 th to the 17 th century. Two translations are analysed, which are distributed in monastic collections compiled in different ways. The first of these can be situated in the context of the early parenetic literature of the First Bulgarian Kingdom (10 th c.), and the other is related to the literary tradition and ascetical practices of Hesychasm in the 14 th century. A version of the first translation, which appeared in the 14 th century in the Bulgarian milieu is also considered. The comparison of the language of the translations with their Greek original allows for extremely interesting observations on the translators' approaches. The reception of the text On Prayer is a key to understanding the processes that take place in the Slavic literature over a long period, characterized on the one hand by the continuity, and on the other by the introduction of new phenomena, both in the selection of vocabulary and in the compositions of the manuscripts as a whole. The history of the work On Prayer sheds light on the connections of the monastic centres on the Balkans, Russia, and Mount Athos. -pub
Once Again about the Multifold Slavonic Translations and their Context
Akēdia: The Black Beast of the Ascetic in Evagrius of Pontus, Jerome and Cassian (2019)
Scopo principale di questo saggio è descrivere ciò che dicono Evagrio Pontico, Cassiano e Girolamo a proposito dell’akēdia/acedia e dei suoi effetti sulla forma di vita ascetica. Tutti e tre sembrano condividere la stessa preoccupazione: l’akēdia/acedia non è semplicemente un vizio o un cattivo pensiero, e ancor meno un brutto scherzo giocato da qualche demone. Essa il solo state of mind capace di frustrare anni di esercizi ascetici e di far cadere l’asceta nella condizione che la nostra società contemporanea chiama abitualmente depressione. -pub
The Scroll, Ecclesiastical-Scientific Collection
ფსევდონილოს სინელის (ევაგრე პონტოელი) „სენტენციების“ (Sententiae) ძველი ქართული თარგმანი. Old Georgian Translation of Sententiae by Pseudo-Nilus of Sinai (Evagrius Ponticus)
This essay examines old Georgian translations of the two-part work Capita Paraenetica (Κεφάλαια ἤ παραίνεσις: CPG 6583) by Pseudo-Nilus of Sinai. The mentioned text in Greek, in the form of combined and split versions, is known as the work of Saint Nilus of Sinai and Saint Hesychius of Jerusalem (its critical edition does not exist). In the first stage of the periods of ancient Georgian translation (the pre-Athonian period: V-X centuries), both parts of Capita Paraenetica appear to be translated in fragments under the name of Hesychius, and later its complete version was translated by Ephrem Mtsire (XI century) but it is known as the one under the authorship of Nilus. This study shares the opinion that the work actually belongs to the Origenist author Evagrius Ponticus, but was spread in the Greek manuscript tradition under the names of Hesychius and Nilus, therefore, their ancient Georgian translations were also influenced by the tradition mentioned above. In this essay, the translation of the second part of the text done by Ephrem Mtsire – Sententiae (Γνῶμαι: 6583b) – is published for the first time. It is compared with the existing Greek versions, and is accompanied with a table of juxtapositions of the sententiae in Georgian and Greek versions is given. -pub
ევაგრე პონტოელის სწავლება „გულისზრახვებთან სიტყვისმგებლობის შესახებ“ და მისი კვალი ასკეტურ ტრადიციაში. Evagrius Ponticus’s Teaching “About Refutation of Passions” and Its Imprint in the Ascetic Tradition
The essay presented here discusses the teaching of the well-known ascetic Evagrius Ponticus about contending with demonic thoughts. The first part of the article analyzes Evagrius’ work Antirrheticus, which in the old Georgian translation of Euthymius the Athonite is called "Refutation of Passions" („სიტყჳსგებისათჳს ვნებათაჲსა“). The treatise represents an ascetic handbook which teaches how to withstand the eight temptations. The second part of the article suggests a theme of coping with one’s temptations and ascetic tradition. The research done on the topic shows that Evagrius Ponticus’ Antirrheticus is a very useful guide to ascetic practice. The book is equipped with the wisdom of the Holy Scriptures. Its practical purpose is to conduct one’s spiritual battle wisely and drive out demonic thoughts immediately as they occur so that their persistence in the heart does not become the cause of sin. -pub
ევაგრე პონტოელის სწავლათა წმ. ექვთიმე ათონელისეული თარგმანები. Translations of the Studies of Evagrius Ponticus Made by Euthymius the Hagiorite
This paper identifies and discusses the translations authored by Evagrius Ponticus (IV century) and translated by St. Euthymius the Hagiorite. Monk Evagrius, a famous Origenist, excommunicated by the Fifth World Church Council (553), is the author of many ascetic works in Greek. Many of his works were spread over time under the names of other church writers, and the original versions of some were completely lost. The following works were preserved only in translations. Exhortations by Evagrius Ponticus became known in the Georgian language as extracts quite early (in the pre-Athonic period), although, as it turns out, many of his writings were also translated disguised by Euthymius the Hagiorite but under the name of St. Basil the Great and St. Maximus the Confessor. -pub
ევაგრე პონტოელის ცხოვრება-მოღვაწეობა და მის თხზულებათა ქართული თარგმანი
CPG 2447 (Ad Eulogium): p. 29 = O/Sin. georg. 35, 32r-v CPG 2448 (De vitiis quae opposita sunt virtutibus): pp. 29-34 = O/Sin. georg. 35, 32v-35v (six antithetical pairs instead of nine).
1. Sententiae ad monachos (CPG 2435) – sententiae 1-5: O/Sin. georg. 35, 26r-v (Makharashvili, 1984, p. 21). 2. Ad juniores monachos instructio (PG 79, col. 532 D 9 – 533 B 3 = Nilus, CPG 6043 letter no. 303): O/Sin. georg. 35, 26v-27r (Makharashvili, 1984, pp. 21-22). 3. De octo spiritibus malitiae (CPG 2451) – first two chapters: O/Sin. georg. 35, 27r-29r, 37r-39r (Makharashvili, 1984, pp. 22-24, 36-38). 4. Practicus (CPG 2430): O/Sin. georg. 35, 29r-32r (Makharashvili, 1984, pp. 24-29). 5. Prologue of Tractatus ad Eulogium monachum (CPG 2447): O/Sin. georg. 35, 32r-v (Makharashvili, 1984, p. 29). 6. De uitiis quae opposita sunt (CPG 2448) – six antithetical pairs [for nine]: O/Sin. georg. 35, 32v-35v (Makharashvili, 1984, pp. 29-34). 7. “On Vain Glory” (De vana gloria): O/Sin. georg. 35, 35v-37r (Makharashvili, 1984, pp. 35-36); NCM H-622, 103v-105v. Its Greek original is not found. -- Lasha Tkebuchava
წმ. ექვთიმე ათონელის მიერ თარგმნილი კომპილაციური შრომა „სწავლანი სულიერნი წმიდისა მაქსიმე აღმსარებელისანი“. “Spiritual Teachings of Saint Maximus the Confessor” – A Compilation Work Translated by Euthymius the Athonite
The present essay partially identifies the work, titled – “Spiritual Teachings”, translated by Saint Euthymius the Athonite.The author of the writing, consisting of one hundred teachings, is purported to be Saint Maximus the Confessor. As it has been discovered, the main part of the mentioned text contains qoutations from Evagrius Ponticus’s exhortatory writing Capita Paraenetica (CPG 6583a). In the Greek tradition of manuscript study, this work circulated with the authorship attributed to Saint Nilus of Sinai and Saint Hesychius of Jerusalem. In addition, the essay discusses “Teachings”, known as the writings of Saint Gregory of Nazianzus and Saint Basil the Great, which were also translated by Saint Euthymius the Athonite. While studying Pseudo-Basil’s “Teachings” (“On Prayer”), an interesting novelty was revealed, namely, it was discovered to be a compendium of the works of Evagrius Ponticus. As it has also been discovered, in the translations of Euthymius the Athonite, the works of Evagrius Ponticus are attributed to St. Basil the Great and St. Maximus the Confessor. -pub
ევაგრე პონტოელის აპოფთეგმის ექვთიმე ათონელისეული თარგმანი. Euthymios the Hagiorite’s Translation of Evagrius Ponticus’ Apophthegmata
The paper is a publication and study of Euthymios the Hagiorite’s translation of an apophthegm of the famous 4th-century ascetic monk Evagrius Ponticus’. The maxim is the 9th chapter of the Evagrius’ Rerum Monachalium Rationes (PG 40, col. 1261), which is also included in the alphabetic as well as systematic collection of the Apophthegmata Patrum. Euthymios’ translation of Evagrios’ sayings was discovered in the untitled teachings attributed to Basil the Great, where it is the last maxim (A-1101, 132v-134r; Jer. 14, 340v-342v). The same apophthegm was discovered in Theophilos the Hieromonk’s Georgian translation of the systematic Patericon, which, due to its editorial differences, is attributed to monk Amona. -pub
ევაგრე პონტოელის მე-4 ეპისტოლე და მისი წმ. ექვთიმე ათონელისეული თარგმანი. Evagrius Ponticus’s Fourth Epistle and Its Georgian Version Translated by Saint Euthymius the Athonite.
The present essay represents an analysis of the old Georgian translation of Evagrius Ponticus’s Fourth Epistle. The translated version belongs to Saint Euthymius the Athonite. The mentioned text in the Georgian translation is an introductory epistle to the ascetic work “Talking Back of Passions”, the latter known as belonging to Maximus the Confessor. The “Talking Back of Passions”, in turn, is a synthesis of Evagrius Ponticus’s “Antirrheticus” and “De octo spiritibus malitiae”. As is known, the Fourth Epistle was written as related to “Antirrheticus” and was its integral part before the loss of the Greek original of the monument. This fact is confirmed in the Georgian version of the text, but the difference it contains is that the work itself is attributed to Maximus the Confessor but Father Thalassius is named as its addressee. The Georgian translation of Evagrius’s Fourth Epistle is quite different from the original. In particular, Euthymius’s translation is compilated and extended. The fourth paragraph of the epistle is to be marked out as completely different from the one in the original. It has been proved that this different section represents a fragment of Saint Theodore Studite’s Fifty-sixth Catechesis (Catechesis LVI). The same fragment was also found in “The Life of Theodore of Edessa”. The interpolations in “The Life of Theodore of Edessa” gives us an interesting picture and leads us to the conclusion that it must have been compiled by Euthymius the Athonite and includes “The Martyrdom of Michael of the Monastery of Saint Sabbas the Sanctified”, translated from Georgian into Greek by Euthymius, as well as the fragment from Theodore the Studite’s Catechesis LVI, Michael Syncellus’s “Creed” and anathemas, which are also found as incorporated sections in the Georgian translations executed by Euthymius (“The Hodegos”, “The Life of Saint Maximus the Confessor“ and “Talking Back of Passions”). -pub
ევაგრე პონტოელის შრომა „ბოროტების რვა სულის შესახებ“ და მისი წმ. ექვთიმე ათონელისეული თარგმანი. The Treatise of Evagrius Ponticus "On the Eight Evil Spirits" and Its Translation Made by St. Euthymius the Athonite.
The hereby Paper considers the work by Evagrius Ponticus “De octo spiritibus malitiae” and its translation by Euthymius the Athonite. The novel is considered to belong to St. Maximus the Confessor in Georgian theological scripts and is revealed as part of the “Talking Back of Passions”. The hereof ascetic monument (Talking Back of Passions) is the ascetic guideline consisting of "Antirrheticus" by Evagrius Ponticus (IV century) and his “De octo spiritibus malitiae”. The Georgian fragments of the works by Evagrius Ponticus with the ancient pre-Athonian translation (Sin. 35, 907) exist, including the first two chapters of “De octo spiritibus malitiae” (De gula and De luxuria). The Greek original of the novel itself is known with the extended (B) and brief (A) versions. As it is revealed, both Georgian translations in editorial terms (pre-Athonian and by Euthymius the Athonite) follow the extended (B) version of the Greek text. At that, the translation by Euthymius the Athonite reveals particular proximity to the Athonian manuscript Lavra Γ 93 dated with the XI century. -pub
ევაგრე პონტოელის „ანტირეტიკოსი“ და მისი წმ. ექვთიმე ათონელისეული თარგმანი. "Antirrheticus" of Evagrius Ponticus and Its Translated Version by St. Euthymius the Athonite.
The present work examines Euthymius the Athonite’s translation of Evagrius Ponticus’ writing “Antirrheticus” and its relation to the Armenian-Syrian versions of the work. The Armenian and Syrian translations are editorially close to each other, of which the Armenian is relatively extensive - therefore should be closer to the lost Greek original. The Georgian translation is a clearly different edition, which differs from the Armenian-Syrian versions by the length of the text. In addition, in Euthymius’ translation, it is not Evagrius Ponticus but St. Maxime the Confessor named as the author of the text. For indicative purposes, the biblical citations found in all three versions of “Antirrheticus” and their interrelationships are presented in parallel columns in the form of a table, according to chapters of discourse. -pub
Mravaltavi, Philological and Historical Researches
წმინდა მაქსიმე აღმსარებლის სახელით ცნობილი ასკეტური ძეგლი „სიტყჳსგებისათჳს ვნებათაჲსა“ და მისი ექვთიმე ათონელისეული თარგმანი. Ascetic Text „Talking Back to Passions“ Attributed to St Maximus the Confessor and its Translation by Euthymius the Hagiorite.
The present paper discusses the question of authorship of an ascetic text 'Talking Back of Passions' translated by Euthymius Hagiorites. According to the ancient Georgian manuscripts, the author of the text is Maximus the Confessor and the addressee is Father Thalassius. According to Euthymius’ translation, the text is the second work sent to Thalassius, which was requested by Thalassius himself from the Maximus, already after he had received one text – ‘Quaestiones ad Thalassium’. George Hagiorites too in the index of Euthymius’ translations attributes the text to Maximus the Confessor. This text attributed to Maximus the Confessor in ancient Georgian ecclesiastical writings is not attested in Greek sources. The present paper presents evidence in favour of the view that the text in question represents a manual describing ethical-moral and ascetic life-style compiled from two works 'Antirrheticus' and 'De octo spiritibus malitiae' by the 4th century famous ascetic Evagrius Ponticus. It is possible that Euthymius Hagiorites possessed the original Greek manuscript which already had Maximus the Confessor mentioned as the author of the text. It could also be suggested that Euthymius Hagiorites himself attributed the text to Maximus the Confessor, since the Origenist Evagrius Ponticus had already been anathematized. -pub
Astral Ensoulment and Astral Signifiers in Sixth-Century Readings of Origen and Evagrius: Justinian’s Anathemas, Sergius of Rešʿaynā, John Philoponus
In 543 and 553, two church councils initiated by Justinian condemned Origen's belief that stars possess rational souls. In this article, I place Justinian's anathemas in the wider context of sixth-century debates on Biblical cosmology and on the validity of astral sciences. In the first part, I review the arguments for and against astral ensoulment and astral signification in Origen, Evagrius, and other Christian and Neoplatonic authors. The second part consists of an in-depth reading of two sixth-century Christian authors who reacted differently to Origen's ideas: Sergius of Rešʿaynā (d. 536) and John Philoponus (d. ca. 570). While Sergius endorses and expands on the Origenian view by integrating Evagrian and Neoplatonic elements, I argue that John Philoponus constructs his arguments not only in opposition to Origen, but specifically as a reaction to the Origenist-Evagrian line of interpretation represented by Sergius. Finally, I offer a few examples of how Sergius' and Philoponus' divergent readings of Origen can contribute to a better understanding of later debates on similar issues in Byzantium and the Islamic world. -pub
Astral Ensoulment and Astral Signifiers in Sixth-Century Readings of Origen and Evagrius
Вестник Ленинградского государственного университета им. А. С. Пушкина
О понятии символа в трудах Евагрия Понтийского / On the Symbolism in the Writings of Evagrius Ponticus (in Russian)
The term “symbol” is analyzed in the writings of Evagrius Ponticus (4th cent. AD) using the contextual method. The most important contexts are discussed, including the cosmological, anthropological symbols and symbolism of Biblical exegesis; attention is paid to liturgical symbols also. The metaphor of the whole world compared to a God-written letter is considered to be an iconic manifestation of symbolism grounding the religious ontology of Evagrius. The dependency of Evagrian symbolism on Origen’s one is revealed, as long as its influence on the symbolism of Corpus Areopagiticum is shown. В статье обсуждается понятие символа в корпусе сочинений Евагрия Понтийского (IV в.) на основе контекстного анализа словоупотреблений. Показаны основные контексты, в которых возникает необходимость символизма, различены символы в космологии, психологии, библейской экзегезе, а также обсуждаются литургические символы. Уделено внимание метафоре, уподобляющей весь космос написанному Богом письму, как образной манифестации символического принципа в основе религиозной онтологии. Показаны степень преемства Евагрием символизма Оригена и черты символизма, которые впоследствии унаследованы корпусом Ареопагитик. -pub
Evagrius Ponticus: Sententiae (variously ascribed to Hesychius or Nilus) Collation
9th c. Slavonic translation of a collection of gnomes variously titled "Sententiae abducentes hominem a corruptibilibus" or "Capita paraenetica" in all known copies. -pub This is a digitally published addendum to William R. Veder, ed., Кънѧжии Изборникъ, 2 vols. (Veliko Tărnovo: Universitetsko izdatelstvo "Sv.sv. Kiril i Metodij", 2008), available at https://www.academia.edu/47830275/%D0%9A%D1%8A%D0%BD%D1%A7%D0%B6%D0%B8%D0%B8_%D0%98%D0%B7%D0%B1%D0%BE%D1%80%D0%BD%D0%B8%D0%BA%D1%8A The collation covers CPG 6583, attributed to Hesychius of Jerusalem and Nilus. This work, unedited in Greek, is not part of the standard corpus of Evagrius, but is thought, not only by Veder but Miltenova and Tkebuchava, to be attributable to Evagrius. -jk
The Two Versions of Evagrius Ponticus' Kephálaia gnóstica: A New Discussion on Their Authenticity
The Kephalaia gnostika is one of the most intriguing books by Evagrius Ponticus, not only because of their literary and doctrinal format (short chapters dense with obscure metaphors), but also because of their two extant Syriac versions: a longer one mostly considered to be the original one, as closer to Origenist positions, and a shorter one regarded as a ‘censored’ version of the former, aiming to present Evagrius in line with contemporary orthodoxy. Recent studies challenge Antoine Guillaumont’s widely accepted opinion that the longer version of the Kephalaia gnostika is the authentic one, offering arguments that I discuss in this paper. -pub The author considers recent arguments that the S1 version is to be preferred to the S2 version of the KG, and he argues that the position is unconvincing. -jk
Pontifex tantus: Giovanni, Epifanio e le origini della prima controversia origenista
The attack by Epiphanius of Salamis on John of Jerusalem in 393 is commonly considered to be the impulsive and thoughtless act of a close-minded theologian. On the contrary, it was a calculated move, made to disrupt the ecclesiastical policy conducted in the Diocese of the East by the Jerusalem Church to the detriment of Antioch. -pub
'Eretico, condanna Origene!’: Conflitti di potere ad Alessandria nella tarda antichità
La concepción de enfermedad del alma en Evagrio Póntico: Una nueva síntesis y extensión del modelo teleológico de explicación de la medicina hipocrático-galénica
Una larga tradición hermenéutica ha señalado, de una u otra manera, el influjo de la medicina antigua en los escritos de Evagrio Póntico. Pero el interés de nuestro estudio no se limita únicamente a exponer las fuentes que parecen haber nutrido la comprensión evagriana de la enfermedad del alma sino que busca, además, esclarecer el elemento original desde el cual el Monje del Ponto incorporaría el modelo teleológico de explicación inaugurado por la medicina hipocrático-galénica. Su nueva síntesis cristiana inscribiría en nuevas coordenadas a aquel modelo explicativo de la ciencia secular. Pues, tal como consta en sus escritos, el fin subordinante de la phýsis estará, trazado por la dimensión espiritual. A long hermeneutical tradition has indicated, in one way or another, the influence of ancient medicine on the writings of Evagrius Ponticus. But the interest of our study is not only limited to exposing the sources that seem to have nourished the Evagrian understanding of the disease of the soul, but also seeks to clarify the original element from which the Monk of Pontus would incorporate the teleological model of explanation inaugurated by Hippocratic-Galenic medicine. His new Christian synthesis would inscribe in new coordinates that explanatory model of secular science. As it is stated in his writings, the subordinate end of the phýsis will be traced by the spiritual dimension. -pub
La palabra como el medio por el cual el gnóstico ejerce una acción medicinal en Evagrio Póntico / The Word as the Means by Which the Gnostic Exerts a Medicinal Action in Evagrio Ponticus
El tópico de la curación por la palabra aparece en la obra del monje filósofo del siglo IV, Evagrio Póntico, con distintas modulaciones. Recogiendo una herencia clásica, el pensador del Ponto atribuye a la palabra un poder para modificar disposiciones psíquicas. Entre los caminos por los cuales esta potencia curativa de la palabra puede actualizarse, hay uno de particular relevancia que parece atender a la naturaleza más profunda de lo que el mismo Evagrio considera la enfermedad propia del alma. Nos referimos a la palabra proferida por quien es llamado, en el pensamiento evagriano, “gnóstico”. La palabra del gnóstico, en efecto, parece ser pensada por Evagrio en un contexto terapéutico en la medida que puede contribuir decisivamente a la cura de la ignorancia de sí. The topic of healing by the word appears in the work of the 4th century monk-philosopher Evagrius Ponticus in various forms. Picking up on a classical heritage, the Pontine thinker attributes to the word a power to modify psychic dispositions. Among the ways where this healing power of the word can be realized, there is one of particular relevance that seems to address the deepest nature of what Evagrius himself considers to be the very illness of the soul. We refer to the word uttered by the one who is called, in Evagrian thought, “gnostic”. The word of the gnostic, in fact, seems to be thought of by Evagrius in a therapeutic context insofar as it can contribute decisively to the cure of self-ignorance. -pub
Inconmensurabilidad: Un obstáculo para la integración de la psicoterapia y la espiritualidad; Los padres del desierto como paradigma epistemológico superador / Incommensurability: An Obstacle to the Integration of Psychotherapy and Spirituality. The Desert Fathers as an Overcoming Epistemological Paradigm
En los últimos años ha crecido exponencialmente el cuerpo de literatura que se ocupa de ensayar diversas maneras de integrar la espiritualidad en la práctica psicoterapéutica. Probablemente el interés por esta temática haya surgido a propósito de la inclusión en el DSM-IV de la nueva categoría «Problema religioso o espiritual» (código V62.89). Hasta entonces las cuestiones religiosas o espirituales habían sido objeto de la clínica en tanto síntomas de algunas enfermedades mentales, como los delirios con contenidos religiosos propios de los esquizofrénicos. Pero con la cuarta edición del citado manual comienza a interesar el estudio de la espiritualidad en tanto que expresa un aspecto fundamental de la personalidad. En esta línea, se han formulado diversos modelos de integración de la espiritualidad y la psicoterapia. Nuestra intención es estudiar el problema de la inconmensurabilidad como uno de los problemas epistemológicos y metodológicos medulares que supone un proyecto de este tipo. Presentamos los escritos de los Padres del desierto como un modelo explicativo que garantiza una integración epistemológicamente legítima de las tradiciones espirituales con la práctica psicoterapéutica. Y por eso mismo argumentamos que sus escritos podrían constituir una vía superadora de la relación de mutua inconmensurabilidad que aparentemente existe entre la racionalidad científica y la espiritualidad. In recent years, the body of literature that deals with trying different ways of integrating spirituality into psychotherapeutic practice has grown exponentially. Probably the interest in this topic has arisen with regard to the inclusion in the DSM-IV of the new category “Religious or Spiritual Problem” (Code V62.89). Until then, religious or spiritual issues had been viewed in the clinical practice as symptoms of some mental illnesses like, for example, the delusions with religious content typical of schizophrenics. But with the fourth edition of the aforementioned manual, there began to be an interest in the study of spirituality as it expresses a fundamental aspect of personality. In this vein, various models of integration of spirituality and psychotherapy have been formulated. Our intention is to study the problem of incommensurability as one of the epistemological and methodological problems that supposes a project of this type. We present the writings of the Desert Fathers as an explanatory model that guarantees an epistemologically legitimate integration of spiritual traditions with psychotherapeutic practice. And for that reason, we argue that their writings could constitute a way to overcome the relationship of mutual incommensurability that apparently exists between scientific rationality and spirituality. -pub
Self-Attention in Evagrius Ponticus: A Specific Modality of Self-Regulation of Attention as a Way of Self-Knowledge
In recent decades the interest in psycho-clinical research on analyzing the psychological mechanisms underlying the various spiritual practices around the self-regulation of attention has increased exponentially. While the study of the self-regulation practices of attention rooted in Buddhism grows each year, there have not yet been equivalent developments regarding the practice of attention in the Stoic tradition, in the first Christian monasticism, or in other late-antiquity writers. Although the notion of “self-attention” is a core notion of these traditions, it has not been sufficiently studied or the research is in an incipient state. Our work aims to explore and systematize some of the specific notes that characterize the practice of self-attention in Evagrius Ponticus, a hermit monk of the first Christian monasticism of the fourth century. As a hypothesis, we claim that in the writings of this monk we can find a particular practice of self-regulation of attention as a way of self-knowledge. The prayer he suggests that seeks to establish an interpersonal relationship with the Divine is a practice that aims to access a healthy and authentic image of oneself. -pub
Enfermedad y Terapéutica del alma en Evagrio Póntico
Este libro reconstruye el concepto de “Enfermedad y Terapéutica del alma” en la obra de Evagrio Póntico (345–399). Revela aspectos inexplorados de su pensamiento, descubriendo la presencia original de una idea que todavía puede ser válida en la actualidad: la posibilidad de que la palabra cure el alma. En efecto, el pensador del Ponto –reapropiándose originalmente de una tradición de pensamiento Antigua y Tardoantigua– confiere a la palabra un poder terapéutico que tiene sus raíces en una concepción profunda de la enfermedad del alma. Este libro demuestra, en primer término, que la enfermedad del alma consiste, de acuerdo al Póntico, en la ignorancia de sí mismo. Posteriormente profundiza en la concepción de la palabra como recurso terapéutico para esa enfermedad. En este contexto, la figura de el gnóstico cristiano se vuelve relevante. Éste es el therapeuta que sabe usar la palabra de manera curativa. -pub
Studies in Christian Archeology (Tbilisi)
წმ. ნილოს სინელის სახელით წარწერილი სწავლანი ლოცვისათვის და მისი ძველი ქართული თარგმანი / Teachings about Prayer Ascribed to St. Nilus of Sinai and Its Georgian Translation
Gli otto spiriti della malvagità: edizione e traduzione di due antiche versioni latine
Edizione critica e traduzione di due antiche versioni latine de Gli otto spiriti della malvagità di Evagrio Pontico, con introduzione, note di commento e glossario per un studio del lessico monastico latino delle origini.
Evagrio Pontico, Gli otto spiriti della malvagità
Translation Dynamics in Early Christian Literature
The Syriac, Arabic and Armenian Versions of Evagrius Ponticus' Antirrheticus and Their Approach to Translating the Bible
L’analista delle passioni: gli Otto spiriti della malvagità di Evagrio Pontico nelle versioni latine.
In-depth book review of Evagrio Pontico, Gli otto spiriti della malvagità. Edizione e traduzione di due antiche versioni latine, ed. Diego Marchini (Nuovi testi patristici, 7), Città Nuova, Rome 2024. Includes numerous tables comparing the Greek to the two Latin translations of Eight Thoughts. -jk
Leiden [The Netherlands] ; Boston [Massachusetts]
The Gnostic Chapters: A Critical Edition and Translation of Evagrius Ponticus' Kephalaia Gnostika in Arabic
In the late fourth century, the early Christian monk and author Evagrius Ponticus wrote his magnum opus in Greek--entitled Kephalaia Gnostika ('Gnostic chapters')--a spiritual treatise on ascetic contemplation and unity with God. After Evagrius' death, however, his theology attracted controversy, and many of his writings were suppressed or destroyed. As a result, complete copies of this important work principally survived only in Syriac translations and an Armenian adaptation, until the recent discovery of two Arabic copies at the so-called Monastery of the Syrians in Egypt. The present volume represents the first-ever critical edition and translation of the Kephalaia Gnostika in that language. -pub
BR65.E923 G5613 2023, Various call numbers
Soul and Body Diseases, Remedies and Healing in Middle Eastern Religious Cultures and Traditions
The Contemplative as Spiritual Physician Medical Theory and Terminology In the Writings of Evagrius Ponticus
« Recherche » et « dogme » dans la pensée d’Évagre le Pontique: Études sur les questions controversées de la « préexistence » des âmes et de l’« apocatastase universelle » des êtres raisonnables
Offerings, Journal of Spirituality and Practical Theology
Stillness, Dispassion, and Peace in Evagrius Ponticus' Monastic Advice
In this essay I will endeavour to explicate more deeply the interrelation of the different concepts that direct the spiritual life (what he called the “Gnostic life”) in the Evagrian corpus. The study will allow us to see the interconnected meaning of three aspects of the spiritual life that are irrevocably bound in meaning and practice: stillness, dispassion, and peace. The Evagrian concept of stillness is a translation of the Greek word “hesychia,” which can be translated as a state of tranquility, though it really means much more than that. In order to understand this, we need to go beyond the philological nuances of the Greek term and grasp its theological, spiritual, and philosophical bearings. -pub
The Reception of Evagrian Psychology in the Ladder of Divine Ascent: John Cassian and Gregory Nazianzen as Sources and Conversation Partners1
Greek monastic spirituality owes much to Evagrios Pontikos (d. 399), despite his implication in the Second Origenist Controversy. Perhaps his most influential and best-received contribution was the system of eight ‘thoughts’ or ‘demons’ that could attack monastics, and to which a whole range of sinful behaviours was traceable. Evagrian psychology finds a particularly important reception in the Ladder of Divine Ascent, a seventhcentury work of spiritual direction by John (c.579–649), abbot of St Catherine’s Monastery in the Sinai. The Ladder is a synthetic work which weaves Evagrian ideas together with various patristic and monastic literature to present a unique, and highly influential, portrait of monastic spiritual life. Among John’s sources are reputed to be John Cassian and Pope Gregory I. This essay will demonstrate that John read only the Greek epitomes of Cassian; that these, and not Evagrios, were his primary source for ‘Evagrian’ psychology; and that the Gregory in question is not the Great, but the Theologian—Gregory Nazianzen. It will further demonstrate how John develops his own position as one of creative fidelity to tradition, by exploring the specific dynamics of his engagement with traditional authorities like Cassian and Nazianzen. -pub
The Reception of Evagrian Psychology in the Ladder of Divine Ascent
Sound English translation of the Greek life of Evagrius, HL 38. -jk
Lettres: Lettre sur la foi, corpus des 62 lettres et Grande lettre
Ce volume présente l’édition critique et la traduction française de 64 lettres d’Évagre qui ne sont pour la plupart conservées intégralement qu’en syriaque. La Lettre sur la foi, composée à Constantinople vers 381, alors que l’auteur se trouvait auprès de Grégoire de Nazianze, est comme son propre « Discours théologique » sur la Trinité, dirigé contre l’arianisme et le courant pneumatomaque. Le corpus des 62 lettres est formé de pièces d’inégale longueur, allant du simple billet à la longue « conférence spirituelle ». Toutes datent de la période monastique égyptienne (entre 383 et 399) et ont des accents plus personnels. Elles nous font entendre la voix de quelqu’un qui essaie de concilier les exigences de l’anachorèse et celles de l’amitié et qui sous couvert d’humilité délivre un enseignement spirituel de très haute valeur. Bien que dépourvues d’adresses, sauf la première, ces lettres peuvent être dans quelques cas favorables replacées dans leur contexte d’écriture. Parmi les destinataires probables figurent Mélanie l’Ancienne et Rufin, rencontrés à Jérusalem, à qui le « philosophe du désert » doit son engagement monastique, mais aussi Jean de Jérusalem et Grégoire de Nazianze. La Grande Lettre enfin offre un tableau grandiose des relations entre Dieu et sa création. Elle nous montre comment, après la chute et les divisions qu’elle a engendrées, les « natures raisonnables » retrouvent leur unité originelle et, tels les fleuves à la mer, se mêlent à l’océan divin. -pub
Sound and Unsound Teachings in the Ad Evagrium (CPG 3222/1774): Problems of Authenticity and Doctrinal Context of a Pseudo-Gregorian Work
Among the works ascribed to Gregory Thaumaturgus, Gregory of Nazianzus, and Gregory of Nyssa there is one entitled, in Greek, Ad Evagrium monachum, de deitate , and, in Syriac, Ad Philagrium, de consubstantiali , which deals with the issue of whether the nature of Father, Son, and Holy Spirit is simple or composite. While the attributions to the Cappadocians have been ruled out on the basis of its Monarchian contents, current scholarship is still completely divided in dating it to the third or to the fourth century, so that the mutually exclusive hypotheses that the Thaumaturgus was its author and that Evagrius of Pontus was its addressee have continued to coexist. This study accounts for the investigations of previous scholars and focuses on those doctrinal contents which are attacked and endorsed in the work and which allow us to date it with some degree of certainty. It is argued that the main polemical focus of the Ad Evagrium was Eunomius’ theory of names and that it was written by an exponent of the Marcellian party in the late 370 s. -pub
Sound and Unsound Teachings in the Ad Evagrium
De Gruyter expressly reserves the right to use all content for commercial text and data mining within the meaning of Section 44b of the German Copyright Act.
Histoire de la littérature grecque chrétienne des origines à 451, tome V, Du IVe siècle au concile de Chalcédoine (451) L’Égypte et Cyrène
Lengthy narrative of the life, works, and theology of Evagrius, along with outlines of recent historiographical trends. Includes a substantive discussion on Evagrius's doctrine of Christ (pp. 441-484) -jk
Théologiens et magiciens dans le Corpus Dionysien
Au début de cette étude nous nous sommes proposé de vérifier l'hypothèse, formulée par plusieurs érudits, selon laquelle le contexte immédiat des écrits énigmatiques qui sont transmis sous le nom de Denys l'Aréopagite, est précisément celui de l'origénisme évagrien, tel qu'il s'est développé avant et après la première grande crise origéniste. Nous pensons que le matériel présenté dans la présente étude, ainsi que dans d'autres publications qui l'ont précédée, est amplement suffisant pour démontrer le bien-fondé de cette hypothèse. Nous pensons également que les sources présentées ici ouvrent des nouvelles perspectives pour comprendre le Corpus dionysien, d'une part, et leur contexte historico-théologique de l'autre. Par exemple, si notre décodage du pseudonyme Simon [le Magicien] comme dénotant saint Jérôme, et de ses «traités polémiques» comme signifiant le traité Contre Jean de Jérusalem, est acceptable, il convient de poser la question si Denys devait connaître une traduction grecque de ce traité, ou s'il le lisait directement en latin. En effet, quoi d'étrange à supposer qu'un intellectuel chrétien de la fin du cinquième siècle-début du sixième, extrèmement érudit comme Denys devait l'être, pouvait également lire le latin? Er s'il le lisait, lisait-il d'autres auteurs théologiques, en principe plus proches de sa pensée et de ses goûts, c'est à dire plus platoniciens que Jérôme, tels Marius Victorinus et Augustin? Ne serait-il possible de découvrir des échos de ses lectures de la littérature latine, tout comme celles de la littérature grecque? C'est une piste qui, selon nos connaissances, n'a jamais été explorée, mais qu'il vaudrait absolument la peine d'examiner, et notre préssentiment est qu'elle apportera des résultats surprenants. D'autre part, si la thèse de l'origénisme de Denys est valable, un décodage systématique de ses écrits nous vaudrait une mine d'informations sur la réception de la pensée du maître alexandrin dans les milieux de ces intellectuels chrétiens du cinquième-sixième siècles, que nous appelons convenablement des «origénistes». Selon nos espoirs, la présente étude ne constituera qu'un des premiers pas — encore très titubants, il faut l'admettre — dans cette direction. -pub Author argues that Dionysius directly depends upon Evagrius in 3 key places: Divine Names 1.4 (589D) (monad and henad) = Evagrius passim; 1.6 (596A) (nameless) = KG 6.27; 6.2 (856B) (life and resurrection) = KG 1.1, 64. -jk
A Kr. u. 4. században élt pontusi Euagrios kora egyik ismert és nagyra becsült remetéje volt, aki írásaiban az aszkéta életmódot folytató remeték Istenhez vezető útját foglalta rendszerbe. A Kis-Ázsiai származású Euagrios fiatalon Konstantinápolyba ment tanulni, majd a jeruzsálemi Olajfák hegyén álló híres kolostort látogatta meg, ahonnan Egyiptomba vezetett az útja. Végül a kelliai remetetelepre költözött, ahol a szerzetesek különálló kis cellákban éltek a sivatagban. Az önsanyargató és magányos életet élő remetéknek Órigenés tanításai nyomán legfőbb céljuk az volt, hogy a testi kötöttségeket legyőzve ismerjék meg az isteni szentháromság lényegét. Ennek az egyszerre gyakorlati (aszkétizmus)és spirituális-gnosztikus életmódnak a foglalatát adja a szerző itt olvasható, egyik kevésbé ismert műve, amelynek címzettje vélhetőleg egy bizonyos fokig már beavatott remete társa. A szöveghez fordítója, Bara Péter készített értelmező jegyzeteket és előszót, amelyben Euagrios életét és tanítását is összefoglalja. Az irodalomjegyzékkel záruló, gondosan szerkesztett kis kötet az ókeresztény és szerzetesi irodalom iránt érdeklődőknek ajánlható
Jahrbücher für Protestantische Theologie
Über den Verfasser der Schrift "Pros Evagrion monakon peri Theotètos"
Argues that letter Gregory of Nazianzus letter 243 = Gregory of Nyssa letter 26 should be attributed to Gregory of Nazianzus. -jk
Istituto Lombardo de Scienze e Lettere; Rendiconti; Classe di Lettere e Scienze Morali e Storiche
Gregorio Nazianzeno o Gregorio Taumaturgo?
ევაგრე პონტოელის შრომათა ძველი ქართული თარგმანები (წინაათონური) და მათ შორის ერთი უცნობი შეგონება „ცუდადზუაობისათვის“
This essay examines the ancient Georgian translations of the works of Evagrius Ponticus from the pre-Athonite period (5th to the 10th centuries). The manuscript Sin. georg. 35, copied at the Monastery of St. Sabas in 907, is the sole surviving codex to preserve Evagrius’s writings under his original name. This manuscript contains fragments of translations from seven of Evagrius’s works: (1) Sententiae ad monachos (CPG 2435), (2) Ad juniores monachos instructio (PG 79, col. 532 D 9 – 533 B 3), (3) De octo spiritibus malitiae (CPG 2451), (4) Practicus (CPG 2430), (5) Prologue to Tractatus ad Eulogium (CPG 2447), (6) De vitiis quae opposita sunt virtutibus (CPG 2448), and (7) an unidentified admonition, De vana gloria. Notably, the source of this last work has not been found in Evagrius’s Greek corpus and may survive only through the Georgian translation. Following the 6th century, Evagrius’s works were often published in Greek under the name Nilus of Sinai, a practice that naturally extended to later translations. For instance, the Georgian version of De oratione (CPG 2452)—which includes 48 of the original 153 exhortations—appears in the 10th-century ascetic collection NCM H-622, attributed to Nilus. The unidentified work De vana gloria also appears anonymously in this manuscript, alongside the sixth admonition from Practicus. It appears that the scribe-compilers of these manuscripts intentionally omitted the name of the anathematized Evagrius. Another fragment of the same anonymous text was found in an 11th-century patristic collection, Ivir. georg. 17. All three manuscripts have been utilized in the publication of this text, with textual variants noted in the footnotes. -pub
Konstantin Tzereteli 80[th birthday festscrift]
ფსევდო-ნილოსის ლოცვისათვის, არაბულიდან ქართულად ძველი ნათარგმნი თავები / Pseudo-Nil, Sur la prière: des chapitres traduits anciennement de l’arabe en géorgien
Evagrius Ponticus. «Antirrheticus» (Discourses III–IV). Translation of the Syriac Version, Preface and Notes (in Russian)
In this paper by Dr. Alexey Morozov, the Russian translation of Discourses III–IV from Evagrius Ponticus’ ascetical work «Antirrhetikos» is published for the first time. These are «The Third Discourse Against Greed» and «The Fourth Discourse on the Thoughts of the Demon of Sadness». The Russian translation, based on the Syriac version of the text, is accompanied by a brief preface in which the author provides a biography of Evagrius and an overview of his major works. Special attention is given to the structure of the «Antirrhetikos», its dating, as well as the manuscript tradition and modern translations of the text. -pub
https://www.academia.edu/126491267/Evagrius_Ponticus_Antirrheticus_Discourses_III_IV_Translation_of_the_Syriac_Version_Preface_and_Notes_in_Russian_ https://sda-journals.ru/diakrisis/article/view/diakrisis_23_03_Morozov/diakrisis_23_03_Morozov
Evagrius Ponticus. Antirrheticus (Discourse V). Translation of the Syriac Version, Preface and Notes (in Russian)
The present article by Dr. Alexey A. Morozov is a continuation of the publication that appeared in the same journal in 2024 and offers, for the first time, a Russian translation of the Fifth Discourse of the ascetical treatise Antirrheticus by
https://www.academia.edu/144122760/Evagrius_Ponticus_Antirrheticus_Discourse_V_Translation_of_the_Syriac_Version_Preface_and_Notes_in_Russian_ https://sda-journals.ru/diakrisis/article/view/Diakrisis_27_03_Morozov/Diakrisis_27_03_Morozov
Knjažii izbornik za vzpitanie na kanartikina
Νέα ̔Ρώμη. Rivista di ricerche bizantinistiche
Évagre le Pontique et Nil d'Ancyre dans les manuscrits copiés en Italie méridionale (fin Xe s.-début XIIe s.)
Evagrius of Pontus and Nilus of Ancyra are two authors of Late Antiquity, whose ascetic and spiritual writings were very early in transmission confused as regards their authorship. There were two reasons for this situation. First, there is the evident fact of their affinities of thought. Second, there was the fact that the name of Nilus of Ancyra often served as a substitute for that of Evagrius of Pontus, who had been condemned posthumously for Origenism at the Council of Constantinople II in 553. Thanks to a complete census of the manuscripts that transmit their works, we are able to identify in this study those which are to be attributed to southern Italy and were copied between the end of the 10th century and the first decades of the 12th century. A detailed analysis of their content makes it possible to highlight their particularities and confirms the great interest of the Italo-Greek tradition for the history of these texts. -pub
Bulletin of the Institute of Manuscripts, Tbilisi
ერთი ძეგლი გნომური ლიტერატურისა (Documentum litteraturae gnomicae)
Cum Gratia & Privilegio Caes. Majest. Basileæ. M. D. LXIX
Monumenta s. patrum orthodoxographa , hoc est, theologiae sacrosanctæ ac syncerioris fidei doctores, numero circiter L X X X V, ecclesiae columina luminaque clarissima, authores partim græci, partim latini, ob vetustatem & eruditionem venerandi, quorum quidam hactenus non æditi latuerunt: verbis breves, divini verò spiritus doctrina multorum scriptorum quantumvis prolixa volumina superantes, ut verè possint appellari theologica bibliotheca, abundè satis sufficiens theologo in omnem usum futura,
See pp. 170-175, 176-182 for Greek texts + Latin translations of CPG 6583a and 6583b
Neilou episkopou kai martyros Kephalaia, L· paraneseis. Nili episcopi et martyris capita, seu praeceptiones de vita piè, Christiané ac honestè exigenda, Graecolatiné. A' Michaele Neandro Sorauiense conuersae & expositae.
Works edited (verso) and translated (facing recto) CPG 2443: pp. 10-11; CPG 6583a: pp. 10-21; CPG 6583b: pp. 20-30.
impensis Christophori Schuberti, typis Haered. Chr. Zipperi
Nili episcopi, Admonitiones, e, Graeco Sermone in Latinum
Extracted excerpt from the 1608 publication.
tag:evagriusponticus.net,2012:scriptum:schöning-1679 Google-Books-ID: i4PzfhOKKlUC
Excudebat Aegidius Radaeus, ordinum Frisiæ typographus.
Neilou episkopou Paraineseis. = Nili episcopi Admonitiones: in Latinam linguam traducta: ac testimoniis tum sacris, tum profanis illustratæ
Reprint of CPG 2443 + 6583a + 6583b by Neandro (1559), with extensive chapter-by-chapter commentary in Latin. -jk
Neilou episkopou Paraineseis. = Nili episcopi Admonitiones
tag:evagriusponticus.net,2012:scriptum:schöning-1608 OCLC: 84887256
Opuscula graecorum veterum sententiosa et moralia: Graece et Latine
See 320-349 for CPG 2443 + 6583a + 6583b, based on Neandro's edition and translation
Opuscula graecorum veterum sententiosa et moralia
tag:evagriusponticus.net,2012:scriptum:orelli-1819 OCLC: 4823749
Bibliothecae veterum patrum, seu scriptorum ecclesiasticorum, tomus primus [... secundus] Graecolatinus
See vol. 2, 1168-1178 for CPG 2443 + 6583a + 6583b, Greek text and Latin translation based on Neandro (1559)
tag:evagriusponticus.net,2012:scriptum:duc-1624 Google-Books-ID: BgXUKBJ39TgC
At p. 352 addresses the question of which works credited to Nilus should be ascribed to Evagrius. The author doubts that CPG 6583a and 6583b are by Nilus, but does not suggest a different attribution. -jk
Σπαράγματα Βυζαντινοσλαβικής Κληρονομιάς (Χαριστήριος Τόμος στον Καθηγητή Ιωάννη Χρ. Ταρνανίδη)
Towards the Slavic Translations of Capita Paraenetica Ascribed to either Nilus of Ankyra or to Hesychius of Jerusalem
В настоящото изследване за пръв път се изнасят данни за един неизвестен славянски превод на съчинение, състоящо се от мъдри изречения (сентенции), приписвано както Нил Синайски, така и на Исихий Йерусалимски. Всъщност текстът представлява извлечение от съчиненията на Евагрий Понтийски (ок. 345–399), известно в научната литература под заглавие Capita paraenetica. Той се състои от две части: а). Sentemtiae (CPG 6583a, PG 79: 1252-1262); b). Sententiae abducentes hominem a corruptibilibus (CPG 6583b, PG: 1240-1250). Съчинението се помества в монашески сборници от типа “флорилегии” от най-ранна епоха. Установява се, че през Х в. в средновековна България са били извършени най-малко два превода на съчинението, единият от които е включен в състава на т.нар. Княжески изборник, достигнал до нас в най-ранно руско копие в Изборника от 1076 г. и втори превод, който вероятно е направен в монашеска среда не по-късно от времето на цар Петър. Вероятно през ХІV век в България е бил извършен нов български превод (трети по ред) на мъдрите изречения според друга, различна композиция на гръцкия текст, която е включена в сборниците с исихастка насоченост. Наред с това се прави първоначален анализ на старобългарските преводи на Capita paraenetica от една страна и изреченията в състава на сборника “Пчела” от друга. Налице са както сходства в езиковите особености на превода, така и различия. Проблемът за произхода на славянския превод на “Пчела” (който се смята за руски по произход, но има и противоположни мения) не може да се смята за окончателно решен и изисква ново разглеждане въз основа на нов доказателствен материал от славянската ръкописна традиция. -pub The author infers (p. 129) from the different ascriptions to Nilus versus Hesychius that the Capita paraenetica (CPG 6583a and b) should be credited to Evagrius, but admits that the conjecture is tentative (p. 145). -jk
издание подготовили: В.С. Голышенко [аnd 3 others] ; под редакцией С.И. Коткова.
Greek literature Translations into Church Slavic
Forma formans. Studi in onore di Boris Uspenskij
Evagrij Pontijskij: O molitve. K voprosu o glagolice na Rusi
The 153 gnomes On Prayer by Evagrius of Pontus in a direct transcription of the Glagolitic translation into Slavonic.
Переводные сборники изречений в славяно-русской письмености: изслѣдование и тексты
In part 1 are extensive, detailed comments on the manuscript tradition for patristic florilegia, including many of Evagrius's texts. See chapters 8 (on Nilus) and 10 (Evagrius among others). In part 2 are transcriptions of eight different Old Church Slavonic florilegia. -jk
Переводные сборники изречений в славяно-русской письмености
The Alphabetic Chapters Attributed to St. Neilos: an Edition
This a critical editio princeps of a Byzantine ascetic work composed of twenty-four short Christian moral teachings in prose, each beginning with a letter of the Greek alphabet. The four known manuscript witnesses for the Alphabetic Chapters have been processed philologically to yield a stemma codicum and a significant number of variant readings. The complex question of authorship is discussed briefly. This article adds to the edited specimina of a minor, yet popular, genre of Byzantine theological literature – the monastic chapters. -pub Includes an edition of the apophthegmata of Evagrius, pp. 19-21.
Gli scritti siriaci di Nilo il solitario
Includes an edition (pp. 10-32) of the Syriac translation of CPG 6583 (identical to CPG 6068, except in title and the order of the kephalaia), plus an Italian translation (pp. 32-45) of the Syriac. See 318-321 for concordance of chapter numbering for the Syriac translation of CPG 6583. -jk
Only God Knows: Maximus the Confessor’s Theological Epistemology in the Context of His Revision of the Origenist Myth
Polycarp Sherwood's work, The Earlier Ambigua of Saint Maximus the Confessor and his Refutation of Origenism, set the tone for scholarship's investigation of the terms omicron upsilon sigma iota alpha, delta upsilon nu alpha mu iota sigma, and epsilon nu epsilon rho gamma epsilon iota alpha in the Confessor's writings and their use in relation to his late antique context. Since then, scholars have further explored mostly philosophical and some early Christian writings in efforts to locate the usage of the terms amidst changing conceptions of Origenism, Maximus's relation to Origenism, and expanded studies on their use in philosophical contexts. This study argues that while Maximus was likely aware of many of these philosophical and early Christian writings, the concerns and literature in and around the Council of Constantinople 553 c.e. are the most fitting context for why he chose to develop the sequence. This claim is supported by Maximus's use of two other terms in his engagement with Origenist doctrines, gamma nu omega sigma iota sigma and epsilon nu omega sigma iota sigma, which also appear in the literature of the 553 Council. A closer look at the terms omicron upsilon sigma iota alpha, delta upsilon nu alpha mu iota sigma, and epsilon nu epsilon rho gamma epsilon iota alpha highlights a causal relationship that has import for all the ways Maximus employs the terms and puts in relief an irreducible contrast between Creator and creation. Additionally, an investigation into Maximus's understanding of gamma nu omega sigma iota sigma and epsilon nu omega sigma iota sigma reveals the development of what could be characterized as a divine theological epistemology which functions as another argument supporting the above contrast. -pub
New Themes, New Styles in the Eastern Mediterranean: Christian, Jewish, and Islamic Encounters, 5th-8th Centuries
Clandestine Heresy and Politics in Sixth-Century Constantinople: Theodore of Caesarea at the Court of Justinian
"Building on and echoing Averil Cameron's series of articles entitled New Themes, New Styles, the contributors to this volume wished to revisit the phenomenon of enhanced, renewed, or invented, literary and artistic modes of expression in the period after the great authorities of the patristic age until early Islamic times. In the period under investigation, that is the fifth to the eighth centuries, scholars may point to a transformation of artistic expressions in a number of ways. One such example is a marked increase in reductionist activity on the one hand, and the disappearance of classicising historiography on the other. In this volume, a number of experts from a variety of disciplines - studies in Late Antiquity and Byzantium, Arabic studies, Jewish studies, Syriac studies, and Art History - have come together to form a unique platform where the dynamic nature of Late Antique societies is portrayed against the background of the advent of Islam. Some rich encounters are revealed."-- Publisher's website.
Why Did the Origenist Controversy Begin? Re‐thinking the Standard Narratives
The Origenist controversy at the end of the fourth century was largely played out within a monastic context, and had, moreover, an immediate and extensive impact on the movement. In spite of this, studies of the controversy and its causes have mainly focused on the dogmatic issues foregrounded in the controversy, neglecting the more fundamental issues about why the legacy of Origen was important, but also considered dangerous, to the monastic tradition. In my contribution I draw on suggestions by Rowan Williams and Sarah Coakley on a growing tension between the monastic tradition with its emphasis on individual spiritual growth, and the gradually institutionalized church under the bishops with an emphasis on the society. I question previous approaches and propose an analysis of how the work of Origen related to the early monastic movement. Instead of a presumed inner‐monastic conflict between ‘Origenists’ and ‘non‐Origenists’, for which there is little evidence, I suggest that the legacy of Origen, being an essential element in the Christian transformation of classical paideia, was fundamental to the making of monasticism. Based on recent work on early Egyptian monasticism as basically an educational movement in its broadest sense, I argue that Origen’s views on how and why to read the Scriptures, and how reading relates to prayer and the work of the Holy Spirit, were crucial in early monastic tradition and clearly mirrored in our fourth‐century monastic sources.
Why Did the Origenist Controversy Begin?
Place: Oxford Publisher: Blackwell Publishing Ltd
The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present
Uitgeveij Peeters en Departement Oosterse Studies
Orthodox Eastern monasticism and religious orders
Pseudo-Dionysius and Palestinian Origenism
BX385.W54 S22 2001, BX385.J83 S22 2001, BR185 .S22 2001, Various call numbers, Various call numbers: Acquired selectively. For location and circulation information see entries for individual items., L.SOC.15.86.15.30.1
Commentariorum de augustissima bibliotheca Caesarea Vindobonensi, Liber Octavus
See pp. 915-923 for description and edition of the 15 Anathemas of 553. This is a reedition of Lambeck's earliest printed edition, the earliest modern discussion and edition of the anathemas, which survive in only one manuscript, Vienna hist. 7 (12th-13th c.; Pinakes dityon 70884), fol. 84v-86r. -jk
See pp. 435-438 for description and edition of the 15 Anathemas of 553. This is the earliest modern discussion and edition of the anathemas, which survive in only one manuscript, Vienna hist. 7 (12th-13th c.; Pinakes dityon 70884), fol. 84v-86r. -jk
Eight Logismoi in the Writings of Evagrius Ponticus
"This book presents the teaching of Evagrius of Pontus (345-399) about eight passionate thoughts (logismoi), i.e. gluttony, impurity, avarice (greed), sadness, anger (wrath), acedia, vanity and pride. The study first reconstructs cosmology, eschatology, anthropology and spiritual teaching of the monk of Pontus in order to show the nature, dynamics and ways of combating against the eight passionate thoughts as proposed by Evagrius. His teaching in this regard became the basis for later Christian teaching on the Seven Deadly Sins and an inspiration in the future for some currents of modern psychology." --Provided by publisher, back cover
The Biblical and Ascetic Wisdom of Evagrius Ponticus in Arabic: Three Short Works in Imitation of Proverbs, Ecclesiastes, and the Song of Songs
The transmission history of writings by the early Christian ascetic author Evagrius Ponticus is notorious complicated, with much of his oeuvre surviving principally in the form of translations. In this article, I focus on a set of three short works written in literary imitation of Proverbs, Ecclesiastes, and the Song of Songs. The discovery of additional Arabic manuscripts containing copies of these texts in the library at Dayr al-Suryān (the Monastery of the Syrians) in Egypt has provided me with the occasion to produce an updated edition and the first ever English translation, and to revisit important questions related to authorship and reception history.
The Biblical and Ascetic Wisdom of Evagrius Ponticus in Arabic
Studies in Greek and Byzantine Texts Presented to Jacques Noret for his Sixty-Fifth Birthday: Etudes de patristique grecque et textes byzantins offerts à Jacques Noret à l'occasion de ses soixante-cinq ans
Evagriana dans le Vaticanus graecus 504 et ailleurs
In this important but virtually unknown study the author presents two short works that should be attributed to Evagrius, attested only in the Vatican manuscript. The first of these works, a collection of eleven kephalaia, are meditations on the parts of the head and neck of Christ. The work is strongly affiliated with the Kephalaia gnostika in tone and content. The second work, a set of four kephalaia, meditate on the birth, swathing, cross, and resurrection of Christ, and again has stong filiation with the KG. The third fragment is a passage of Greek that corresponds to CPG 2457 no. 45. -jk
Review of M. Geerard et J. Noret, adiuvantibus F. Glorie et J. Desmet, Clavis Patrum Graecorum. Supplementum.
See pp. 310-311 for corrections to the CPG supplement. -jk
Publisher: Persée - Portail des revues scientifiques en SHS
I trattati Sui Serafini e Sui Cherubini attribuiti ad Evagrio Pontico
Edition and Italian translation of On the Seraphim and On the Cherubim (BL Add. 17,192), which Vilotta regards as being more likely the work of the students of Evagrius than Evagrius himself. -jk
Le moine saint Marcien: Étude critique des sources. Édition de ses écrits
See pp. 181-191 (trans. 235-245) for edition of CPG 2466, On Humility, which Lebon argues (pp. 100-118) should be attributed to Mark the Monk. -jk
The History of South Slavonic Florilegia Continued
The paper contains results from text critical analysis of Stoslovec (Centuria de fide), ascribed to Gennadius of Constantinople (c. 400–471) and associated to it short florilegia with the names of Evagrius Ponticus (346–399) and Thalassius the Libyan (6th c. – c. 648/660) in MS 88 (Obolensky collection, RGADA, Resavian orthography, 16th c.), owned by Metropolitan Michael of Koluša (17th c. – 1666/1669). The transmission was traced in a group of manuscripts from Hilandar monastery, Serbian by orgin (28, 15th c. Austrian National Library, Vienna; Voskr. 115-bum, between 1340–1380, State Historical Museum, Moscow) and others, Russian by origin (i.e. 704, 15th century, Trinity Lavra of St Sergius, Russian State Library, Moscow; 2860 (101), 16th c., Solovetskoe sobranie, Russian National Library, St. Petersburg, etc.). It supposed that MS 88 is connected with the circle to which Constantine of Kostenets belonged, because it contained other works of the same author. In conclusion this collection preserved the tradition of Athonite ascetic miscellanies which, in turn, had their hypothetical archetype from the Tărnovo Literary School. The overall content of No. 88 supports the view that, albeit from a distance of several decades from the source, the miscellany is evidence of a sustainable tradition in Balkan literatures, as well as of the connections between Southern and Eastern Slavs. -pub
Publisher: Кирило-Методиевски научен център при Българска академия на науките
Dipartimento di studimedioevali, umanistici e rinascimentali
Nuove ricerche sui manoscritti greci dell'Ambrosian
Évagre le Pontique dans un recueil de mélanges grammaticaux du fonds Pinelli, l'Ambr. C 69 sup