Log in

Relevant bibliographies by topics / Evagrius of Pontus / Journal articles

To see the other types of publications on this topic, follow the link: Evagrius of Pontus.

Journal articles on the topic 'Evagrius of Pontus'

Author: Grafiati

Published: 5 June 2025

Last updated: 15 July 2025

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Evagrius of Pontus.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

White, Devin L. "Evagrius of Pontus on Exodus and the Virtues." Vigiliae Christianae 73, no. 5 (2019): 516–30. http://dx.doi.org/10.1163/15700720-12341416.

Full text

Abstract:

Abstract 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.

APA, Harvard, Vancouver, ISO, and other styles

2

Marcin, Bider. "Źródła unormowań prawnych życia anachoreckiego w pismach Ewagriusza z Pontu w świetle późniejszej recepcji tych norm." Teologiczne Studia Siedleckie XIX (2022) 19, no. 2022 (2023): 195–214. https://doi.org/10.5281/zenodo.7844883.

Full text

Abstract:

<strong>The sources of the legal norms of an anachoretical life in the writings of Evagrius of Pontus in the light of subsequent reception of these norms</strong> The article is the analysis of the legal norms of anachoretic life in the writings of Evagrius of Pontus in the light of subsequent reception of these norms. The article is of a scientific nature using the historical and legal method. The Byzantine monastic legislation, focusing on cenobitism, only indirectly adopted the anachoretic Evagrian doctrine. Otherwise, the sources of the theology of Byzantine spirituality adopted the Evagrian doctrine through the writings of John (Climacus) of Sinai.

APA, Harvard, Vancouver, ISO, and other styles

3

Misiarczyk, Leszek. "Kobieta jako pokusa dla mnicha według Ewagriusza z Pontu." Vox Patrum 66 (December 15, 2016): 71–82. http://dx.doi.org/10.31743/vp.3446.

Full text

Abstract:

The article presents the teaching of Evagrius of Pontus on women. The author stresses the need to embed evagrian reflection in the context of strict monastic life and asceticism without which a monk of Pontus appears as mizoginist. Evagrius in his texts on women teaches anchorites three things. Firstly, it reminds them that they have chosen the life in the desert and should avoid any encounters with women. They have to stay rather in their cells praying instead of participating the local feasts and games. Secondly, it encourages that during the meetings on the occasion of spiritual direction monks should be extremely prudent and that this task is more proper to the senior monks. Thirdly, it teaches how to cleanse the soul and mind from the images of women.

APA, Harvard, Vancouver, ISO, and other styles

4

PARMENTIER, M. "EVAGRIUS OF PONTUS' “LETTER TO MELANIA” I." Bijdragen 46, no. 1 (1985): 2–38. http://dx.doi.org/10.2143/bij.46.1.2016261.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Misiarczyk, Leszek. "The Nous Seeing its Own Light According to Evagrius Ponticus." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no. 2 (2023): 257–78. http://dx.doi.org/10.1515/zac-2023-0012.

Full text

Abstract:

Abstract Evagrius of Pontus (345–399 AD) presents in his spiritual doctrine the concept of “pure prayer,” that is, prayer not only devoid of any contact with material things but also divorced from any concrete image in the νοῦς (i. e., the mind/intellect). Upon reaching this state of deep purification, the νοῦς sees during such a prayer the light of God and also perceives himself as radiant. Evagrius specifies that the νοῦς sees itself in the colour of the sapphire or in sky-blue, or even as a star. Scholars have been asking for a long time whether, for Evagrius, this light originated within the mind itself, or came from God. It seems that monk of Pontus joins these two lights together, although considering them always as separate. The light of νοῦς itself is but a reflection of the divine light, in the same way like the moon reflects the light of the sun. Even if the νοῦς is not the source of its own light, nevertheless its light is real. In a time of deep spiritual union with God, His light illuminates the human νοῦς and turns it into radiance.

APA, Harvard, Vancouver, ISO, and other styles

6

Corrigan, Kevin, and Gregory Yuri Glazov. "Compunction and Compassion: Two Overlooked Virtues in Evagrius of Pontus." Journal of Early Christian Studies 22, no. 1 (2014): 61–77. http://dx.doi.org/10.1353/earl.2014.0002.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Celia, Francesco. "Sound and Unsound Teachings in the Ad Evagrium (CPG 3222/1774): Problems of Authenticity and Doctrinal Context of a Pseudo-Gregorian Work." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 3 (2019): 445–78. http://dx.doi.org/10.1515/zac-2019-0038.

Full text

Abstract:

Abstract 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.

APA, Harvard, Vancouver, ISO, and other styles

8

Thralls, Chad. "Reimagining Career Purgatory: Spiritual Tactics for Surviving as a Contingent Faculty Member." Spiritus: A Journal of Christian Spirituality 24, no. 1 (2024): 138–45. http://dx.doi.org/10.1353/scs.2024.a924577.

Full text

Abstract:

Abstract: This essay explores the challenge of living out one's career as a full-time contingent faculty member. It uses the structure of Dante's Divine Comedy to frame how stuck I feel in this role and offers spiritual tactics from Marguerite Porete and Evagrius of Pontus for surviving the discouraging features of the job while embracing the life-giving and joyful aspects of teaching and working with students.

APA, Harvard, Vancouver, ISO, and other styles

9

Fagerberg, David W. "Talking Back: A Monastic Handbook for Combating Demons by Evagrius of Pontus." Antiphon: A Journal for Liturgical Renewal 14, no. 2 (2010): 236. http://dx.doi.org/10.1353/atp.2010.0014.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Miltenova, Anissava. "Once Again about the Multifold Slavonic Translations and their Context: “On Prayer” by Evagrius of Pontus (CPG 2452)." Studia Ceranea 11 (December 30, 2021): 321–46. http://dx.doi.org/10.18778/2084-140x.11.16.

Full text

Abstract:

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 12th to the 17th 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 (10th c.), and the other is related to the literary tradition and ascetical practices of Hesychasm in the 14th century. A version of the first translation, which appeared in the 14th 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.

APA, Harvard, Vancouver, ISO, and other styles

11

Cain, Andrew. "Rufinus’ Historia monachorum in Aegypto and the Promulgation of Evagrian Ascetic Teaching." Vigiliae Christianae 71, no. 3 (2017): 285–314. http://dx.doi.org/10.1163/15700720-12341298.

Full text

Abstract:

Around 403 Rufinus composed his Historia monachorum in Aegypto, a Latin translation of Ἡ κατ’ Αἴγυπτον τῶν µοναχῶν ἱστορία (“Inquiry about the Monks of Egypt”). This Greek work, authored anonymously years earlier by one of the monks in his monastery on the Mount of Olives, chronicles the author’s months-long travels throughout Egypt, where he met notable monastic personalities and recorded for posterity their deeds and teachings. In rendering the Greek original into Latin Rufinus made certain amendments which point to possible reasons why he undertook this ambitious translation project. In this article I draw attention to amendments he made pertaining to the figure and teachings of Evagrius of Pontus and I argue that one of his principal authorial objectives was to promulgate and popularize the core principles of Evagrius’ ascetic mysticism among a western readership.

APA, Harvard, Vancouver, ISO, and other styles

12

Howard, Evan B. "Is Thoughtless Prayer Really Christian? A Biblical/Evangelical Response to Evagrius of Pontus." Journal of Spiritual Formation and Soul Care 7, no. 1 (2014): 118–39. http://dx.doi.org/10.1177/193979091400700111.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Kalvesmaki, Joel. "The Epistula fidei of Evagrius of Pontus: An Answer to Constantinople." Journal of Early Christian Studies 20, no. 1 (2012): 113–39. http://dx.doi.org/10.1353/earl.2012.0007.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Brakke, David. "The Making of Monastic Demonology: Three Ascetic Teachers on Withdrawal and Resistance." Church History 70, no. 1 (2001): 19–48. http://dx.doi.org/10.2307/3654409.

Full text

Abstract:

Although in recent years fourth- and fifth-century Egyptian monasticism has received much scholarly attention of increasing methodological and theoretical sophistication, conflict with demons, a primary metaphor for the ascetic life in the literature of the period, has been left relatively unexplored. One reason for this lack of attention is a shift in the intellectual paradigms through which scholars approach ascetic literature: as they have moved from psychological and theological models to social and performative ones in interpreting ascetic theory and practice, seemingly subjective or theological themes such as demonological theory have given way to more cultural topics, such as constructions of the body and formations of ascetic institutions and practices, with their accompanying politics. But the neglect of demons is a function also of the weighty influence exercised by two fourth-century demonologists, Athanasius of Alexandria and Evagrius of Pontus, and of the powerful modern explications of monastic demonology based on these important sources. Together the Life of Antony and the works of Evagrius construct, it seems, the monastic demonology, upon which later sources only elaborate.

APA, Harvard, Vancouver, ISO, and other styles

15

Parsons, Stuart E. "Religion and Violence: Help from the Egyptian Desert." Religions 15, no. 6 (2024): 723. http://dx.doi.org/10.3390/rel15060723.

Full text

Abstract:

Support for political violence by fundamentalist religious movements is both wide-spread and problematic, and now especially in Christian fundamentalist circles. To address this, this essay describes important components of the sophisticated ascetic and contemplative theory of spirituality of the fourth-century desert Christian spiritual master Evagrius of Pontus. Then, based on his theory, this essay offers guidance to modern-day Christian and non-Christian clergy who want to avoid alienating their congregations through partisan political stances, but who nevertheless seek to reduce those mental, emotional, and relational pathologies in their congregations which predispose passive and active support for political violence.

APA, Harvard, Vancouver, ISO, and other styles

16

Conway-Jones, Ann. "“The Greatest Paradox of All”: The “Place of God” in the Mystical Theologies of Gregory of Nyssa and Evagrius of Pontus." Journal of the Bible and its Reception 5, no. 2 (2018): 259–79. http://dx.doi.org/10.1515/jbr-2018-0006.

Full text

Abstract:

Abstract The “place of God” is an oxymoron, implying a spatial confinement of the transcendent deity. Gregory of Nyssa calls it “the greatest paradox of all.” It is a biblical image, applied above all to the tabernacle/temple, which inspired a long afterlife of fruitful reflection in both Jewish and Christian traditions. This paper focusses on the interpretations of the “place of God” in the writings of the fourth century theologians Gregory of Nyssa and Evagrius of Pontus. They take different biblical verses as their starting points, both from the Exodus narrative of Moses’ experiences on Mount Sinai – a narrative which was to prove crucial for the development of the Christian mystical tradition. Gregory takes his cue from LXX Exodus 33:21 – “Look, a place is near me. You shall stand on the rock” – and develops an argument for divine infinity. He correlates this with the relentless nature of the Exodus narrative and Moses’ insatiable desire. Evagrius is inspired by LXX Exodus 24:10 – “and they saw the place, there where the God of Israel stood” – and takes the sapphire blue colour of heaven to represent pure prayer. He talks of the human mind (nous) as a temple of the Holy Trinity. A close examination of their interpretations illustrates what Steven Katz calls “the fertile interconnection between theology, exegesis, and mystical experience.” They have not simply started with preconceived schemes into which they have slotted scriptural proof texts, but genuinely wrestled with biblical texts. In the new theological context of the fourth century, they have produced fresh exegeses. Evagrius chooses between different Greek translations; Gregory notices a discrepancy in the scriptural record. They do not explain away or smooth over the contradictions and difficulties of the biblical text, but work with them creatively, capitalising on the paradoxes, to generate imagery worthy of the unfathomable God. Unlike Gregory’s highlighting of the darkness in Exodus 20:21, which led, via Pseudo-Dionysius, to the medieval “cloud of unknowing,” these interpretations of the “place of God” have not passed into the bloodstream of the Western mystical tradition. But they amply illustrate the crucial role of biblical exegesis in the development of Christian mystical theology.

APA, Harvard, Vancouver, ISO, and other styles

17

Bider, Marcin. "Pozasakramentalna praktyka wyjawiania myśli w źródłach wczesnego monastycyzmu bizantyjskiego. Wybrane zagadnienia w ujęciu teologiczno-prawnym." Teologiczne Studia Siedleckie XVIII (2021) 18, no. 2021 (2022): 201–16. https://doi.org/10.5281/zenodo.6080474.

Full text

Abstract:

<strong>The non-sacramental practice of </strong><strong>verbalizing</strong><strong> thoughts in the sources of the early Byzantine monasticism. Selected issues in theological and legal terms</strong> The article is an analysis of a non-sacramental practice of verbalizing thoughts out of obedience to a master in sources of early Byzantine monasticism from St. Basil the Great to St. John Climac. The article is of a scientific nature with the use of the theological and legal method. The passions cataloged by Evagrius of Pontus are the subject of verbalizing thoughts. This practice was regulated in some types of Byzantine monasteries and in the <em>Rule</em> of St. Benedict.

APA, Harvard, Vancouver, ISO, and other styles

18

Smither, Edward L. "Lessons from a Tentmaking Ascetic in the Egyptian Desert: The Case of Evagrius of Pontus." Missiology: An International Review 39, no. 4 (2011): 485–96. http://dx.doi.org/10.1177/009182961103900406.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Crégheur, Eric. "Pachôme et les gnostiques : Sur l’occurrence du terme gréco-copte ⲅⲛⲱⲥϯⲕⲟⲥ dans le corpus pachômien et l’utilisation de l’épithète « gnostique » dans la littérature chrétienne ancienne". Vigiliae Christianae 70, № 5 (2016): 565–89. http://dx.doi.org/10.1163/15700720-12341279.

Full text

Abstract:

This paper examines the apparently unnoticed presence of the Greco-Coptic term “gnostikos” in a text of the Pachomian corpus, one of the only occurrences of the term in the entire indigenous Coptic corpus. After a careful contextualization of the term and its use by Pachomius, we will look at the way it was understood by the ancient authors, from the “invention” of the term by Plato, to its appropriation by Christian writers, notably Irenaeus, Clement of Alexandria, and Evagrius of Pontus. We will then see where Pachomius stands regarding his usage of the term “gnostikos” and if this attestation can shed new light on the development and use of the term by the first Christians.

APA, Harvard, Vancouver, ISO, and other styles

20

남성현. "A Spiritual Therapy of Evagrius of Pontus: The Tripartite Division of the Soul and its treatment." Journal of Classical Studies ll, no. 43 (2015): 39–77. http://dx.doi.org/10.20975/jcskor.2015..43.39.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Bøcher Rasmussen, Mette Sophia. "Like a Rock or like God? The Concept ofapatheiain the monastic Theology of Evagrius of Pontus." Studia Theologica - Nordic Journal of Theology 59, no. 2 (2005): 147–62. http://dx.doi.org/10.1080/00393380500322285.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Linge, D. "Leading the life of angels: ascetic practice and reflection in the writings of Evagrius of Pontus." Journal of the American Academy of Religion 68, no. 3 (2000): 537–68. http://dx.doi.org/10.1093/jaar/68.3.537.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Linge, D. E. "Leading the Life of Angels: Ascetic Practice and Reflection in the Writings of Evagrius of Pontus." Journal of the American Academy of Religion 68, no. 3 (2000): 537–68. http://dx.doi.org/10.1093/jaarel/68.3.537.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Misiarczyk, Leszek. "“Non errores mentis sed logismoi faciunt haereses”. The passions as a source of heresy according to Evagrius Ponticus." Vox Patrum 68 (December 16, 2018): 271–81. http://dx.doi.org/10.31743/vp.3354.

Full text

Abstract:

The research presents evagrian teaching about heresy. According to monk of Pontus heresy is not basically a rational error of human mind or some kind of erroneous reasoning but is caused by passions (gr. logismoi) with a strong emotinal component. A heretic is not a man lacking the intelligence or a proper education but a one who is still dominated by one or more passions and has not yet completely purified his nous.

APA, Harvard, Vancouver, ISO, and other styles

25

Kovačević, Branislav. "Silence in Theravada Buddhism and Orthodox Christianity: Cases of the Buddha and Evagrius of Pontus (Part I)." Religija i tolerancija 19, no. 36 (2021): 291–310. http://dx.doi.org/10.18485/rit.2021.19.36.5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Kovačević, Branislav. "Silence in Theravada Buddhism and Orthodox Christianity: Cases of the Buddha and Evagrius of Pontus (Part II)." Religija i tolerancija 20, no. 37 (2022): 33–48. http://dx.doi.org/10.18485/rit.2022.20.37.2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Compaijen, Rob. "Valuable Vice: Kierkegaard on Collective Envy in A Literary Review." Religions 14, no. 11 (2023): 1397. http://dx.doi.org/10.3390/rel14111397.

Full text

Abstract:

In this paper, I explore Kierkegaard’s views on envy as developed in A Literary Review, by confronting them with the capital vices tradition. I begin by developing a basic account of envy that serves as a point of reference throughout the paper. I then turn to the capital vices tradition, elaborating the concept of a capital vice, and discussing the views of Basil of Caesarea, Evagrius of Pontus, John Cassian, Gregory the Great, and Thomas Aquinas on envy’s viciousness. Subsequently, I discuss Kierkegaard’s treatment of envy in A Literary Review, exploring two of its key notions—‘the public’ and ‘leveling’—through a reading of L.P. Hartley’s novel Facial Justice (1960). In the final part of the paper, I show that the originality of Kierkegaard’s account of envy consists both in its character as a collective vice and its evaluative status as vicious yet valuable.

APA, Harvard, Vancouver, ISO, and other styles

28

Geiman, Shodhin K. "Bright Guardians of the Way and the World: Penthos and Hiri-Ottappa." Buddhist-Christian Studies 43, no. 1 (2023): 127–37. http://dx.doi.org/10.1353/bcs.2023.a907575.

Full text

Abstract:

abstract: The purpose of this paper is to draw attention to a fundamental, yet frequently over-looked, component of Christian contemplative and Buddhist meditative practice: the cultivation of shame in the face of one's lapses of body, speech, and mind. In this Christian tradition, this is called penthos , or compunction; in the Buddhist sutras and subsequent commentarial literature, it is referred to as hiri-ottappa , or moral shame and moral dread. According to both Evagrius of Pontus and many in the early Buddhist tradition, no progress can be made along the spiritual path as long as one has not squarely recognized—and openly admitted to—such failings. In a cultural context in which contemplative prayer and meditation are cast either as exercises in self-affirmation or as propaedeutics to social transformation, I suggest that repositioning Buddhist-Christian dialog on a forthright acknowledgment of our common human frailty and unskillfulness can lead to a more robust, and grounded, form of mutual engagement.

APA, Harvard, Vancouver, ISO, and other styles

29

Havrylyk, Ihnatia. "The Stages of Spiritual Life: Joseph Ḥazzāyā and the Greek Spiritual Legacy". Vox Patrum 71 (2 липня 2019): 233–54. http://dx.doi.org/10.31743/vp.4037.

Full text

Abstract:

For the Assyrian Church of the East, the 5th century became a turning point, which somewhat changed the spiritual and theological face of this Church. It marked the beginning of translations of the philosophical texts and works of the Greek Fathers from Greek into the Syriac language. Some elements of the Greek spirituality gradually penetrated into the Syriac monastic environment, leaving its imprint on it. This article presents a panoramic view of the influence of the Greek ascetic tradition on the Syriac spirituality, as exemplified by the teachings of Joseph Ḥazzāyā, a spiritual author of the 8th century, who is considered to be a systematizer of all Syriac spiritual and mystical experiences. The teaching of Ḥazzāyā was, without a doubt formed, on the basis of his own Syriac tradition, as well as under the influence of great spiritual authorities of other traditions: Evagrius of Pontus, Macarius of Egypt, and John of Apamea. From them, Joseph borrowed the key concepts of his doctrine, formulating it for the first time in the so-called three-stage synthesis of spiritual life, covering various elements that are analyzed in this article.

APA, Harvard, Vancouver, ISO, and other styles

30

Ladouceur, Paul. "World-Affirming Theologies in Modern Orthodox Christianity." Religions 15, no. 10 (2024): 1174. http://dx.doi.org/10.3390/rel15101174.

Full text

Abstract:

The notion that God is present in creation has long featured in Eastern Christian thought, appearing as early as Origen (3rd century) and Evagrius of Pontus (4th century). Two major philosophical principles underlay the theology of divine immanence in creation: creation ex nihilo (the physical world is not eternal, but has a beginning, and it was created by God “out of nothing”) and nothing can exist totally separate from God, from a divine act of creation. The difficulty in ancient and modern times is to articulate this theology without falling into pantheism, a fusion or identification of God and creation. This is typically achieved by the simultaneous affirmation of divine immanence and divine transcendence: God is more, infinitely more, than creation; indeed, the divine essence is beyond human comprehension, the basis of apophatic theology. This essay explores these notions in Orthodox thought, especially in modern times. Modern Orthodox theologians (notably Sergius Bulgakov, Georges Florovsky, Alexander Schmemann, Kallistos Ware, and John Zizioulas) draw on the patristic theologies of the logoi (“reasons”) of things in Maximus the Confessor (7th century) and the divine energies of Gregory Palamas (14th century) to develop a robust theology of creation which affirms human relationship with the rest of creation and human responsibility for the care of creation. These notions coalesce in the philosophical–theological position of panentheism, to which several modern Orthodox theologians adhere, providing a solid grounding for positive affirmations of the world as God’s creation.

APA, Harvard, Vancouver, ISO, and other styles

31

Dybeł, Katarzyna. "Soigner la mélancolie au Moyen Âge : conseils et remèdes tirés des romans arthuriens français des XIIe–XIIIe siècles." Studia Litteraria 17, no. 1 (2022): 11–24. http://dx.doi.org/10.4467/20843933st.22.003.15303.

Full text

Abstract:

O leczeniu melancholii w Średniowieczu: rady i terapie zaczerpnięte z francuskich powieści arturiańskich XII–XIII wieku Autorka analizuje wybrane francuskie powieści arturiańskie z XII i XIII wieku jako przykłady locus medicinalis, czyli miejsce styczności literatury i ówczesnej wiedzy medycznej, gdzie dochodzi do przecięcia fikcji literackiej i rzeczywistości medycznej, dla której melancholia stanowiła jedno z głównych wyzwań. Podobnie jak medycyna, literatura także podejmuje to wyzwanie, starając się opisać objawy melancholii, określić jej przyczyny, a przede wszystkim zaproponować skuteczną, mogącą przynieść ulgę terapię. W analizowanych powieściach pojęcie Melancholii zbliżone jest do acedii, patologicznego stanu duszy i umysłu, przejawiającego się smutkiem, obojętnością, zmęczeniem i wyczerpaniem serca. Stan ten przypisywano działaniu demona acedii, zwanego przez Kasjana i Ewagriusza z Pontu daemon meridianus. W analizowanych w tym artykule powieściach arturiańskich, gdzie ważne są przede wszystkim działania o charakterze psychologicznym i duchowym, leczenie melancholii oparte jest na holistycznej, chrześcijańskiej wizji człowieka, zgodnie z którą wzajemnie oddziałują na siebie stan umysłu, duszy i ciała. Oczyszczające łzy, uzdrowienie pamięci, wsparcie przyjaciół, obecność ukochanej osoby, radość odpędzająca smutek, modlitwa, nawrócenie, spowiedź i pielgrzymka okazują się skuteczniejsze niż teriak, maści, balsamy czy jakiekolwiek inne lekarstwa. Treating Melancholy in the Middle Ages: Advice and Remedies Offered by 12th and 13thCentury French Arthurian Romances. The author analyses the selected 12th and 13th-century French Arthurian romances as an example of locus medicinalis, i.e., the meeting place of literature and the medical knowledge of the time, where literary fiction intersects with the medical reality, for which melancholy was one of the major challenges. Like medicine, literature takes up the challenge, by seeking to describe the symptoms of melancholy, to define its causes and above all to propose an effective treatment to relieve it. In the romances analyzed, the concept of melancholy is similar to that of acedia, the vice of the soul manifested by boredom, indifference, fatigue, and exhaustion of the heart. The condition was attributed to the activity of the demon of acedia, called daemon meridianus by Cassian and Evagrius of Pontus. In the Arthurian romances analyzed in the article, in which acts of psychological and spiritual nature are of main importance, the treatment of melancholy is based on the holistic Christian vision of man, according to which the state of mind, soul, and body influence each other. Cathartic tears, memory healing, friends’ support, the presence of the beloved, joy that chases away sadness, prayer, conversion, confession, and pilgrimage prove to be more efficient than theriac, electuary, or any medicine.

APA, Harvard, Vancouver, ISO, and other styles

32

Korolova, Nataliia, and Olesia Lazer-Pankiv. "VERBALIZATION OF THE CONCEPTS OF "VIRTUES" AND "DEFECTS" IN THE MORAL AND ETHICAL TRADITION OF ANTIQUITY AND THE MIDDLE AGES." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 35 (2024): 38–44. http://dx.doi.org/10.17721/1728-2659.2024.35.06.

Full text

Abstract:

Background. The article outlines the history of the formation of ideas about virtues and vices in the Antiquity and the transformation of their conceptual component over the following centuries. The research focuses on the analysis of their essence, the foundations of which were laid in Greco-Roman and Christian ethics. At the same time, it is in the Middle Ages that it reaches the peak of its cultural significance. Methods. The study is based on linguistic material that represents these concepts in the works of ancient and medieval writers. All the ideas presented are illustrated by examples from the original texts with translation. Results. The concepts of "virtues" and "vices" as key elements of the moral and ethical tradition of antiquity and the Middle Ages are considered, common and distinctive features in the views on their nature are revealed. Philosophers and theologians, guided by their own vision, distinguished different virtues/vices and named different numbers of them. The existence of many points of view on the nature of virtues and vices stemmed from a strong tradition of dividing moral and ethical categories into two systems: the dichotomous system, in which virtues were opposed to vices, and the triad system, where virtue was considered the middle ground between two extreme manifestations of certain inclinations or character traits. Conclusions. Mentions of virtues and vices can be found already in Homer, Aeschylus, Socrates and Xenophon, Plato gives four basic virtues to the ideal citizen, and Aristotle puts forward the theory of dividing virtues into dianetics and ethics and comprehends vices from the standpoint of morality. The doctrine of the four basic virtues was brought to Rome by Cicero and Seneca. Later on, the Christian tradition borrowed it and adapted it to the needs of the Church, adding the theological virtues, a list of which was formulated by the Apostle Paul and developed by Thomas Aquinas. He, as well as Pierre Abelard, speaks of the differentiation of vices and sins. The list of the Seven Deadly Sins was published in 590 by Pope Gregory the Great. We owe their appearance to the early Byzantine theologian Evagrius of Pontus, who developed the doctrine of the eight evil thoughts, and to John Cassian and Eutropius of Valencia. During the Middle Ages, virtues and vices (sins) became the subject of religious and moral discussions, and the Christian tradition settled on a dichotomous approach to their nature.

APA, Harvard, Vancouver, ISO, and other styles

33

Misiarczyk, Leszek. "Czy Ewagriusz z Pontu został rzeczywiście potępiony?" Vox Patrum 65 (July 15, 2016): 441–59. http://dx.doi.org/10.31743/vp.3510.

Full text

Abstract:

The article in the first part tries to prove on the basis of the arguments raised in recent studies, especially of A. Casiday, that there are no serious reasons to consider the syriac version S 2 of Kephalaia Gnostica as authentic and the version S 1 as expurged from Origenism. It seems quite the contrary, the version S 1 would be authentic and S 2 would has been contaminated by Origenism of sixth century. So Evagrius would not be the central figure in the so-called first Origenist controversy in the fifth century. In the second part author shows that the name of Evagrius does not appear in the Second Council of Constantinople in 553, in Epistula Synodum de Origene and in Edictum contra Origenem of Justinian. He was condemned probably only by some endemic synod before the official opening of the Council in 553. The question regarding the real validity of this condemnation still remains open. The III Council of Constantinople in 680-681, II Nicean in 787 and patristic authors simply repeat the condemnation of the previus endemic synod without examining the case.

APA, Harvard, Vancouver, ISO, and other styles

34

Gudaitytė, Bronė. "„Dykumos“ patirtis. Evagrijaus Pontiečio sielogydos principai." SOTER: Journal of Religious Science 70, no. 98 (2019): 23–43. http://dx.doi.org/10.7220/2335-8785.70(98).2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Nieścior, Leon. "Psalmy w procesie wewnętrznej ewangelizacji chrześcijanina. Metoda antyrretyczna Ewagriusza z Pontu." Verbum Vitae 2 (December 14, 2002): 243–51. http://dx.doi.org/10.31743/vv.1334.

Full text

Abstract:

Im Artikel befasst sich der Autor mit der Methode antirrhesis von Evagrios Pontikos. Der Ponter Mönch (+ 399), der als „porte-parole” des asketichen millieu auf der egyptischen Wüste gilt, hat in seiner Schrift Atirrheticus eine Strategie des gegen böse Gedanken gerrichteten Kampfes ausgearbeitet. Von etwa 500 biblischen Zitaten, die Evagrios für diesen Zweck verwendet, über Hundert kommt aus dem Psalmenbuch. Im Artikel werden die grundsätzlichen Elemente der antirrhesis dargestellt, mit zahlreichen Beispielen aus Psalmenbuch illustriert. Schliesslich wird eine Überlegung über den Sinn dieser asketischen Übung unternommen.

APA, Harvard, Vancouver, ISO, and other styles

36

Biriukov, Dmitry S. "Lines in the Noology of Gregory Palamas. Palamism and Platonism." Vestnik Tomskogo gosudarstvennogo universiteta, no. 464 (2021): 60–67. http://dx.doi.org/10.17223/15617793/464/7.

Full text

Abstract:

The article traces the main lines of the teaching of mind (noology) by one of the largest Byzantine thinkers, Gregory Palamas, on the material of his treatise Triads (1337–1340). The author considers the question of the foundations of thinking ability according to Palamas. Two paradigms – natural and super-natural – manifested in the noology by Palamas are identified, and how these paradigms are manifested in the topics of knowledge and labor is shown. Different modes of mind functioning in Palamas’ teaching are distinguished: one of discursive thinking, one of self-contemplation of mind, and one of repose of mind. The author analyzes the topic of self-contemplation of mind and shows how this topic is integrated into Palamas’ coherent ontological system: the contemplation of the human mind takes place participating in the self-contemplation of the Divine Mind. The author shows that the seemingly contradictory topics of Palamas’ teaching about mind – the topic of self-contemplation of mind and the topic of repose of mind – do not conflict with each other, but do coexist complementarily in Palamas’ teaching. The author considers the concept of knowledge in Gregory Palamas and distinguishes between natural and super-natural types of knowledge in his teaching. Then he turns to the theme of scientific knowledge in Palamas and shows how Palamas’ view on scientific knowledge leads him to formulating the doctrine of dual truth. The author also identifies two Platonically loaded lines in the Byzantine prehistory of the topic of the self-contemplation of mind: one of Dionysius the Areopagite and one of Evagrius of Pontus. The author ties this Platonic background of Palamas’ noology with the specifics of his understanding of nature of the Tabor light, according to which this light is “intelligent” and therefore cannot be contemplated by beings who do not have an intelligent ability (i.e., who are non-human). The author offers the following understanding of the specifics of Palamite ontology distinguishing essence and energy in God: what distinguishes divine energy from essence is the participability and knowability of energy, but, at the same time, energy exists, distinguished from essence, in the situation of absence of someone who would participate in it and know it as well. The author links this ontological schema with the Platonic background of Palamas’ noology that has been identified above, namely, with the “intelligent” nature of the divine energies that Palamas declares, which, in its turn, is related to the thinker’s idea of the affinity between the divine energies and human mind. Finally, the author identifies essential connotations common to the Platonic “idea” and the Palamite “energy”, and points out the nature of the difference between these concepts.

APA, Harvard, Vancouver, ISO, and other styles

37

Nieścior, Leon. "Praktike jako walka ze złymi myślami w nauce Ewagriusza z Pontu." Vox Patrum 32 (March 26, 1997): 177–86. http://dx.doi.org/10.31743/vp.7704.

Full text

Abstract:

Evagrios, indem er ein Modeli der Wiistenaskese darstellte, konzentrierte sich auf ihr Grundproblem, auf die Frage der Gedankenaskese. Der Ponter Teologe zeigte konkrete asketische Mittel, die helfen sollen, die innerliche Welt in sich selbst zu ordnen.

APA, Harvard, Vancouver, ISO, and other styles

38

Gorecka-Kalita, Joanna. "Tristan et le démon de midi." Studia Litteraria 17, no. 1 (2022): 25–36. http://dx.doi.org/10.4467/20843933st.22.004.15304.

Full text

Abstract:

Tristan i demon południa Artykuł proponuje odczytanie średniowiecznych powieści o Tristanie autorstwa Béroula i Thomasa z Anglii w świetle doktryny acedii Ewagriusza z Pontu. Punktem wyjścia jest pojęcie „demona południa”, rozumianego przez Ewagriusza jako demon popychający mnicha do acedii – stanu apatii i duchowego odrętwienia. Dzisiaj terminem tym określa się często „kryzys wieku średniego”, dotykający żonatych mężczyzn i skłaniający ich do poszukiwań erotycznych i seksualnych. Analiza zmierza do udowodnienia, że początków pomieszania tych dwóch pojęć można szukać już w średniowiecznej legendzie Tristana, zwłaszcza w wersji Thomasa. W istocie, często przywoływana melancholia Tristana przypomina acedię zdefiniowaną przez Ewagriusza, z jej podstawowymi cechami – niestabilnością, niestałością, pragnieniem nowości i wiecznym poczuciem niespełnienia. Tristan and the Noonday Demon. The paper analyses medieval Tristan romances by Béroul and Thomas of Britain in the light of Evagrius of Pontus’doctrine of acedia. The starting point is the concept of ‘Noonday Demon’: understood by Evagrius as the devil tempting the monk into acedia –a state of listlessness and spiritual torpor. It is used today to describe a ‘midlife crisis’ affecting married men in their erotic and sexual behaviour. The analysis tends to prove that the confusion between these two meanings can be traced back to the medieval Tristan legend, especially in Thomas’ version: in fact, Tristan’s supposed melancholy resembles acedia as defined by Evagrius, with its essential characteristics: instability, inconstancy, desire of novelty and perpetual dissatisfaction.

APA, Harvard, Vancouver, ISO, and other styles

39

Gorecka-Kalita, Joanna. "Tristan et le démon de midi." Studia Litteraria 17, no. 1 (2022): 25–36. http://dx.doi.org/10.4467/20843933st.22.004.15304.

Full text

Abstract:

Tristan i demon południa Artykuł proponuje odczytanie średniowiecznych powieści o Tristanie autorstwa Béroula i Thomasa z Anglii w świetle doktryny acedii Ewagriusza z Pontu. Punktem wyjścia jest pojęcie „demona południa”, rozumianego przez Ewagriusza jako demon popychający mnicha do acedii – stanu apatii i duchowego odrętwienia. Dzisiaj terminem tym określa się często „kryzys wieku średniego”, dotykający żonatych mężczyzn i skłaniający ich do poszukiwań erotycznych i seksualnych. Analiza zmierza do udowodnienia, że początków pomieszania tych dwóch pojęć można szukać już w średniowiecznej legendzie Tristana, zwłaszcza w wersji Thomasa. W istocie, często przywoływana melancholia Tristana przypomina acedię zdefiniowaną przez Ewagriusza, z jej podstawowymi cechami – niestabilnością, niestałością, pragnieniem nowości i wiecznym poczuciem niespełnienia. Tristan and the Noonday Demon. The paper analyses medieval Tristan romances by Béroul and Thomas of Britain in the light of Evagrius of Pontus’doctrine of acedia. The starting point is the concept of ‘Noonday Demon’: understood by Evagrius as the devil tempting the monk into acedia –a state of listlessness and spiritual torpor. It is used today to describe a ‘midlife crisis’ affecting married men in their erotic and sexual behaviour. The analysis tends to prove that the confusion between these two meanings can be traced back to the medieval Tristan legend, especially in Thomas’ version: in fact, Tristan’s supposed melancholy resembles acedia as defined by Evagrius, with its essential characteristics: instability, inconstancy, desire of novelty and perpetual dissatisfaction.

APA, Harvard, Vancouver, ISO, and other styles

40

Cloete, Stephanie. "Ascent to the Immaterial? Cosmology, Contemplation and the Self." Buddhist-Christian Studies 43, no. 1 (2023): 73–87. http://dx.doi.org/10.1353/bcs.2023.a907572.

Full text

Abstract:

abstract: In Kephalaia Gnostika , the third part of his great trilogy on the ascetic and contemplative life, the early Christian desert monk Evagrios of Pontus made a statement that resonates with the story told by the Buddha in the Aggañña Sutta . Evagrios declared that there had been a time when evil did not exist, and from this premise, he extrapolated that there will come a time when evil will not exist anymore. Both Evagrios and the Buddha, it seems, were essentially optimistic in their teaching, convinced that despite being subject to a "fall," human beings have agency and can work toward establishing virtue in their lives and experiencing the fruits of this labor. In order to do this, a sophisticated understanding of how the mind works is key, and the two teachers, within the lineaments of the thought worlds of their respective backgrounds, explore what contemplation and meditation offer to this end. They also discuss other qualities that contribute to the development of a "gentle warrior," a character recognizable in both traditions and notable for the level to which they have erased subjectivity and their dedication to the achievement of good outcomes. Evidence can be found in both Buddhist and Christian writings of the recognition of correlations between the structure of the cosmos and spiritual or religious experience.

APA, Harvard, Vancouver, ISO, and other styles

41

VARLAN, Florin. "FROM THE MEMORY OF HISTORY: EVAGRIUS PONTICUS AND HIS WRITINGS IN THE PREOCCUPATIONS OF PATRIARCH IUSTIN MOISESCU." Icoana Credintei 6, no. 12 (2020): 65–70. http://dx.doi.org/10.26520/icoana.2020.12.6.65-70.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Hintlian, Julia, and Giovanni DiRusso. "“Its Own Nature, Knowledge, and Form”: Paronomasia in the Syriac Translation of Evagrius of Pontus’s Great Letter." Vigiliae Christianae, February 12, 2025, 1–25. https://doi.org/10.1163/15700720-bja10103.

Full text

Abstract:

Abstract The Great Letter of Evagrius of Pontus (d. 399) has received considerable scholarly attention as a source for reconstructing Evagrius’ speculative theology; however, due to a relative paucity of manuscripts and the fact that the text only survives in Syriac, the reception and translation technique of the letter have not been systematically studied. This article proposes that the Syriac translation of the Great Letter contains numerous manifestations of paronomasia, or wordplay, that operate in Syriac but would not be meaningful in Greek. A translator may have inserted these paronomasias to add meaning to Evagrius’ metaphors and theological images. Furthermore, cognitive-linguistic evidence suggests that these paronomasias would have been seen as meaningful by readers or listeners even if they were not intended by the translator. For this reason, the Syriac Great Letter represents a nativizing of Evagrius’ text into a Syriac context that is not reducible to its Greek original.

APA, Harvard, Vancouver, ISO, and other styles

43

Lambelet, Kyle B. T. "Apocalyptic praxis in Evagrius of Pontus and Francis of Assisi." Scottish Journal of Theology, May 6, 2024, 1–14. http://dx.doi.org/10.1017/s0036930624000279.

Full text

Abstract:

Abstract The Christian mystical tradition approaches the apocalyptic as praxis – a way of living that renounces the world as it is, lives proleptically into a counter-world of God's reign and practices indifferent freedom in the meantime to love God and neighbour. Although concerns about the ethical viability of such a disposition have merit, this essay demonstrates its constructive possibility through recourse to two archives: the writings of Evagrius of Pontus and the witness of Francis of Assisi. By recovering a scriptural distinction between world and creation, and by emphasising the posture of holy indifference, apocalyptic praxis offers a resource and guide.

APA, Harvard, Vancouver, ISO, and other styles

44

Podbielski, Marcin. "Evagrius of Pontus on corporeal reality: Taking the Stoics to the desert." British Journal for the History of Philosophy, May 20, 2021, 1–21. http://dx.doi.org/10.1080/09608788.2021.1924116.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

"Evagrius of Pontus: The Gnostic Trilogy by Robin Darling Young et al. (review)." Catholic Historical Review 110, no. 3 (2024): 578–79. http://dx.doi.org/10.1353/cat.2024.a935518.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Tobon, Monica. "EVAGRIUS OF PONTUS - (R. D.) Young, (J.) Kalvesmaki, (C.) Stewart, (C.) Stang, (L.) Dysinger (trans.) Evagrius of Pontus: the Gnostic Trilogy. Pp. 520. Oxford: Oxford University Press, 2024. Cased, £78, US$110. ISBN: 978-0-19-999767-1." Classical Review, January 21, 2025, 1–3. https://doi.org/10.1017/s0009840x25000010.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Fiori, Emiliano. "Death and Judgment in the Apocalypse of Paul: Old Imagery and Monastic Reinvention." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 20, no. 1 (2016). http://dx.doi.org/10.1515/zac-2016-0005.

Full text

Abstract:

AbstractThis paper focuses on the post-mortem judgment scene of the Apocalypse of Paul and explores how, while preserving the traditional judicial imagery of earlier apocalyptic texts, it profoundly reinvented its meaning. Nightmare visions of God’s tribunal were quite common in 4th-century Christianity, and were often placed at the starting or turning point of important ascetic careers, such as those of Jerome and Evagrius of Pontus. The embedding of God’s dreadful judgment in ascetic discipline, however, is most apparent in the Pachomian corpus. Here its features are similar to those in the Apocalypse of Paul, a work which stems, like the Pachomian literature, from late 4th-century Egypt. This helps interpret the tribunal setting of this apocalypse as a new monastic staging of old images, and provides further evidence to support the hypothesis of the origin of the Apocalypse of Paul within the Pachomian koinonia.

APA, Harvard, Vancouver, ISO, and other styles

48

McEntee, Rory. "Interspiritual Theology as a Radical Potential for New Vistas in Theological Thought." Open Theology 2, no. 1 (2016). http://dx.doi.org/10.1515/opth-2016-0032.

Full text

Abstract:

AbstractIs a transreligious theology possible? A theology that is not beholden to any particular religious tradition? If so, what would it be? What would it look like? How would it be done? Perhaps more importantly, why would it be done? That is, whom would it be for? Is it a part of a larger (and perhaps privileged) pursuit of human philosophical wisdom and progress? Or are there real world communities in need of such a thing? Could it be helpful to religious traditions themselves? These are some of the questions pursued here. In response, I offer the possibility of an “interspiritual theology,” a theology that opens widely—in the spirit of exploration and hypothesis—to such questions, while aiming not to lose the heart of the theological endeavor, articulated by Evagrius of Pontus as, “The one who truly prays is a theologian; the one who is a theologian, prays truly.” As one possible strand of transreligious theological thought, interspiritual theology finds resonance with contemporary academic scholars Robert Neville, Wesley Wildman, John Thatamanil, Beverly Lanzetta and the late Raimon Panikkar, as well as real-world movements on the ground springing up outside of academia. Interspiritual theology is explained as being inter-religious, interdisciplinary, pragmatic, contemplative, and prophetic. An academic endeavor that is in partnership with (but not beholden to) religious traditions, in service to spiritual communities outside of academia, in dialogue with secular sciences, partaking of transformative wisdom, and committed to the prophetic task of service to humanity and the transformation of all of its social, cultural, political, and economic structures to reflect the deep human values of dignity, equality, compassion, love and wisdom—while also pursuing the transreligious project of understanding “as fully as possible the nature of ultimate reality.”

APA, Harvard, Vancouver, ISO, and other styles

49

Tilby, Angela. "Evagrius of Pontus, The Gnostic Trilogy, Translated and Annotated by Robin Darling Young, Joel Kalvesmaki, Columba Stewart, Charles Stang and Luke Dysinger, Oxford University Press, New York, 2024. Hbk.pp.528. £78.00. ISBN 9780199997671." Journal of Anglican Studies, April 22, 2024, 1–3. http://dx.doi.org/10.1017/s1740355324000214.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Brakke, David. "The Gnostic Trilogy. By Evagrius of Pontus. Translated and annotated by Robin Darling Young, Joel Kalvesmaki, Columba Stewart, Charles Stang, and Luke Dysinger. New York: Oxford University Press, 2024. 520 pp. $110.00 cloth." Church History, February 17, 2025, 1. https://doi.org/10.1017/s0009640725000265.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!