"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

Dysinger approaches Evagrius’<span> </span>Scholia on Psalms<span> through the levels of </span>praktikē, physikē, and<span> </span>theologikē. At each level he presents examples and explains the relationship between the<span> </span>Scholia on Psalms<span> and the rest of the corpus. He draws out how the text may have been used by other </span>gnostikoi<span> to understand their own spiritual progress and to offer guidance to those who approached them for advice. -CSV.</span>

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&rsquo; 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

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

Ramelli starts by presenting scriptural interpretation from the Kephalaia Gnostika as a means of illustrating Evagrius&rsquo; allegorical methods, with background from Origen. She emphasizes the tight bond between virtue and knowledge evident in Evagrius&rsquo; interpretations. Next, she argues that Evagrius used &ldquo;astronomical allegory&rdquo; to illustrate his teachings on apokatastasis, with background from Basil&rsquo;s Homilies on Isaiah. -CSV

Greek retroversion and Serbian translation of Evagrius, Ep. 1, along with extensive footnotes providing background explanations. -jk

Dysinger presents the theoretical foundations for Evagrius&rsquo; 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&rsquo; 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&rsquo;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

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

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

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

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

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

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

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 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

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).

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

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

Translation of De oratione. Includes introductory contributions by P. Anselm Grün, OSB, and P. John Eudes Bamberger, OCSO. -jk

Celebrating the 70th birthday of Gabriel Bunge, this volume collects a number of articles published between 1986 and 1999. -jk

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

Acedia and depression. A contribution for an historical reconstruction.<br /> <br /> 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.<br /> 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.<br />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

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

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

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

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

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

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

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.

Overview of parallels between Evagrius and Zen and Buddhist thought. -jk

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

Author notes that in Sinai Syr. 24 every mention of Evagrius in the Homilies of St. Isaac of Nineveh has been altered. -jk

Foreword by George Lawless. -cat

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

Casiday claims that there is not a firm evidence for an &lsquo;isochristic&rsquo; Christology in Evagrius&rsquo; 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 &ldquo;isochrist&rdquo; does not appear in Evagrius&rsquo; 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

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

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

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

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

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

[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]

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

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

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

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

...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

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

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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

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

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

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

The author includes Evagrius as one of the Cappadocians, giving a broad introduction to his life, works, and thought. -jk

See chapter titled Mystic as desert calligrapher: Evagrius Ponticus. -cat

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

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

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:)

See pp. 39-68 for a discussion of Evagrius's flexible use of terminology pertaining to διάκρισις. -jk

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.<br /><br />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"<br /><br />This is quite an important book, a prologemena to Ramelli's forthcomimg work on Apokatastasis.

[Eight Logismoi in the Writings of Evagrius Ponticus]. Full description (table of contents, summary) in English available. -jk

See esp. chap. 3, "The Gnostic: Evagrius Ponticus." -jk

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

Portions of On Prayer translated, passim -jk

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

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

Book IV:

Chapter 23. The Deeds of Some Holy Persons who devoted themselves to a Solitary Life.

Biography of Evagrius. Extracts from his writings.

Notes on Sinai Syr. 10 and Evagrius's On the Eight Thoughts (attributed to him, not to Nilus). -jk

Supplementary publishing data: Beirut: Centre d'Études et de Recherches Orientales -cat

Originally presented as the author's doctoral thesis (Universität Utrecht, 2000). See pp. 54-62, on Evagrius. -cat

Chapter four is entitled "Pilgrimage in monastic culture" and has a subsection (pp. 168-174) about "Evagrius Ponticus and the Holy Places".

Casiday advances several arguments alongside each other. At the most generic level, he argues that Evagrius&rsquo; 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&rsquo;s Hexapla. -CSV

First presented at a conference, "The Religious Self in Antiquity" held at Indiana University in September 2003. -cat

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.

69-92: Translation and notes on the Coptic Life of Evagrius. -jk

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

In this chapter, Casiday disputes Elizabeth Clark&rsquo;s depiction of Evagrius as iconoclastic. To do so, he distinguishes Evagrius&rsquo; 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&rsquo; 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

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

See 135–138 for translation of The Just and the Perfect and the introduction (esp. xxviii) for discussion of authorship. -jk

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

Russian translation of "Drachenwein und Engelsbrot".

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

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

Includes a summary in Latin.

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

"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

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

Contains editions of Praktikos, Gnostikos, Kephalaia Gnostika, "Hellenic Excerpts, Thoughts, Contradiction" (according to publisher), Sentences to Monks, and Sentences to a Virgin. -jk

Includes a summary in Latin. -cat

Translation from German, Irdene Gefässe. Includes bibliographical references (p. 205-207) and indexes. Pen and ink drawings by Francseco Riganti. -cat

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

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

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

Includes a summary in Latin. -cat

Letters 600ff. deal with the question if it is profitable for monks to read Origen, Evagrius, and Didymus the Blind.

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

Journal published in Tokyo (Hitotsubashi University). For author, see also under 聡. -jk

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 &lt;i&gt;Theologie der Wüste&lt;/i&gt;, andererseits in den des Christseins schlechthin einzuordnen sind. -cat (L'AP)

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

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

Material from patristic symposium held at Kraków, 1997. -cat

Alternate series: Studia religiologica 32. Article includes a German summary. Deals with Apatheia with regard to love and Gnosis. -cat

Reprints Parmentier's 1985 translation of the Great Letter at pp. 272–310 -jk

Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten

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

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

An examination of the "Origenism" of St. Antony's Letters and its possible influence in the Life of St. Antony by St. Athanasius. -mj

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

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

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

Four lectures by Andrew Louth; edited by Jill Raitt. At head of title: 1997 Paine Lectures in Religion. -cat

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

Article includes a German summary. -cat

Publishing info: Louvain: Peeters. -cat

Publishing info: Louvain: Peeters. -jk

Publisher info: Louvain: Peeters. -jk

"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

Includes a German summary. -cat

[Anachorese in the writings of Evagrius Ponticus] Includes a summary in German. -cat

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

Alt. series: CSCO Subsidia 94. Originally presented as the author's thesis (doctoral)--Hebrew University of Jerusalem, 1994. -cat

Treatment of Evagrius's use of light imagery: 229-31. -jk

Includes summary in German. -cat

Italian translation of Greek text on facing pages. -cat

Introduction, translation, and notes by Paolo Bettiolo. Translations of Sentences to a Virgin, Sentences to the Monks, Hypotyposis, Praktikos, and Gnosticus. -jk

Translated into English as Earthen Vessels. Explains some concepts and has numerous references to Evagrius's works. -ak

Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten

Translation from the Greek and commentary by Gabriel Bunge; translation from German by Paul Peternell. -cat

Includes summary in German. -cat

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

Includes a German summary. -cat

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.

See vol. 2, February, revised by Paul Burns. Evagrius's inclusion here is not reflected in the Roman Martyrologion. -jk

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

Italian translation of Gabriel Bunge's Briefe aus der Wüste. -cat

Reviewed: A. Olivar, Studia Monastica 38, no. 2 (1996): 411. -jk

Charts the relationships between Origen, Evagrius, and Maximus. Foreword by A.M. Allchin. -jk

Includes a German summary. -cat

For the Scholia on Job, see 1:109ff. For the so-called Εἰς τὸ ΠΙΠΙ (cpg 2482) see 1:186 (§41). -jk

Includes a summary written in German. -cat

See p. 155 for a Greek excerpt of De oratione taken from four codices. -jk

"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

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

Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten

Introduction, Italian translation, and notes of On Prayer. -jk

French translation of Geistliche Vatershaft. -cat

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

Introductory article to the Russian translation of selected works of Evagrius.

See 1:631–32 for details on the manuscript tradition of the Epistula fidei. -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

"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

"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

Includes a German summary. -cat

Has a German translation of Antirrhetikos 6. -jk

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

German translation of De octo vitiosis cogitationibus (otherwise: De octo spiritibus malitiae). -cat

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

Comments on the Arabic versions of Practicus (133<!--StartFragment-->–<!--EndFragment-->34, 138<!--StartFragment-->–<!--EndFragment-->39); Kephalaia gnostica (139<!--StartFragment-->–<!--EndFragment-->41); Antirrheticus (133<!--StartFragment-->–<!--EndFragment-->34); Sententiae ad monachos (137<!--StartFragment-->–<!--EndFragment-->38); Tractatus ad Eulogium (130<!--StartFragment-->–<!--EndFragment-->31); De vitiis quae opposita sunt virtutibus (131<!--StartFragment-->–<!--EndFragment-->32); De malignis cogitationibus (136<!--StartFragment-->–<!--EndFragment-->37); De octo spiritibus malitiae (135<!--StartFragment-->–<!--EndFragment-->36); De oratione (132<!--StartFragment-->–<!--EndFragment-->33); Expositio in orationem dominicam (149<!--StartFragment-->–<!--EndFragment-->50); Letter of Loukios (142–43); Ad imitationem Ecclesiastae (144–45); Ad imitationem Cantici canticorum (145<!--StartFragment-->–<!--EndFragment-->46); Ad imitationem Proverbiorum (146–47); Letter to a Bishop of Antioch on Patience (147<!--StartFragment-->–<!--EndFragment-->48); On the Manner of Life of Egyptian and Syrian Monks (148); anonymous life of St. Evagrius (151–52). AU offers five conclusions:

1. There is no critical edition of the Arabic translations;
2. Each treatise should be studied independently, to determine whether a translation of the Greek or the Syriac;
3. The vocabulary needs to be studied, to identify common translators;
4. It is acutely important to determine the authenticity of Arabic fragments that correspond to neither Greek nor Syriac;
5. Research in Arabic Evagrius needs to be enlarged.

-jk

Selection of texts from Praktikos and Gnostikos, chosen and introduced by Jean-Yves Leloup. -jk

See pp. xxii-xxiii for a view contrary to Géhin 1979 regarding the genuineness of CPG 2458.5. -jk

Translations of To Eulogius and the 153 chapters on prayer. -jk

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

Reprinted 2011 as A Commentary on the 100 Theses of Evagrius Ponticus, Bar Ebroyo Kloster Publications&nbsp;10 (Piscataway, NJ: Gorgias Press, 2011) -jk

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

Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten

Includes bibliographical references (p. 442-483) and index.

Preface by d'Adalbert de Vogüé. Translated from the German. Includes bibliographical references. Other Titles: Spiritualité orientale. Série Monachisme primitif. -cat

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

Partial translation of the Antirrheticus. -jk

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

"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

"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

On Evagrius see pp. 97-109. -jk

Partial translation of the Kephalaia Gnostica. -jk

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

Originally presented as the author's thesis (doctoral) -- Humboldt-Universität, Berlin. -cat

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

Three sentences of the De octo spiritibus malitiae given in Greek, Coptic, and German translation. -jk

"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<br />

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

Foreword by Alois M. Haas. Translation of Praktikos. -jk

Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten

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

Reviewed: Solericanals, J M. Studia Monastica 37.2 (1995): 441-42. -jk

Reprinted 2011 in "Die Lehren der heiligen Väter" (RB 73, 2): Aufsätze zu Evagrios Pontikos aus drei Jahrzehnten

Revision of the author's Ph.D. dissertation, University of Pennsylvania, 1975. -cat

Extract from The Eight Spirits of Wickedness: 102n8. -jk

[The Inner Battle in Ascetic Experience in the Fourth Century: St. Macarius the Egyptian and Evagrius Ponticus]. See pp 168-83 on Evagrius. -jk

Dissertation (Doctoral) : Universität des Saarlandes, 1988. -cat

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

Includes fragments from Letters 4, 25, 27, 31, 52, 56, 58. See esp. 216-21. -jk

Thesis (Th. D.)--Harvard University, 1987. Typescript. Includes Greek, Syriac, and Latin text and parallel English translation of various passages of Evagrius' works. -cat

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

Includes a translation of On the "Our Father." -jk

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

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

First full modern translation of the Letters, complete with commentary and analysis. See pp. 284–302 for the Epistula fidei. -jk

"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

"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

German translation of English translations of Praktikos and On Prayer. -jk

"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

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

"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

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

Reprinted in 1999. English trans of the Syriac version; summary, comments. -jk

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

Chapter on Evagrius at pp. 25-36. -jk

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

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

Reprinted in &lt;i&gt;Études sur la spiritualité de l'Orient chrétien&lt;/i&gt;, (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

Coptic fragments of the De octo spiritibus malitiae. -jk

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

"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

See 84-112 for text of the Dogmatic Letter, and 296-97 for commentary. Text edited by Jean Gribomont. -jk

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

Discusses how Barsanuphius draws upon Evagrius's teaching on the eight thoughts to explicate the theological meaning of the Greek letter η. -jk

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

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

Publisher: Elmsford, NY: Pergamon Press. -jk

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

"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

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

Pub. info: Still River, Mass.: St Bede's Publications. -pub

German trans. of selected primary texts appended. Collection of lectures read at Rabanus Maurus-Akademie in winter-semester 1979. -jk

Treatment of Evagrius's use of light imagery. -jk

Abstract: Présentation du corpus des "Epistulae LXII" d'Évagre le Pontique conservé en syriaque. Les destinataires. -cat

Treats the texts 1 Thess 5:17, 3:8; Luke 18:1. Discussion follows, on 293-94. -jk

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

"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

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

For a contrary view on the genuineness of these fragments, see Labate. -jk

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

"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

Reproduces minature images of Evagrius, rare in Greek MSS. -jk

Previously published in Bethel: Beiträge aus der Arbeit der v Bodelschwinghschen Anstalten in Bielefeld-Bethel 19 (1978): 41-62. -pub

Pp. 452-53 has an update on the work of the Guillaumonts on Evagrius. -jk

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

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&nbsp; 17 and 18 March 1976. -cat