Podcasts about Evagrius

All sin separates us from God. Some sins—pride, envy, wrath, sloth, greed, lust, gluttony—can destroy us. Jesus gives us virtues that overcome these vices.This 8-week series examines the Seven Deadly Sins not to shame, but to reveal our need for grace. Each week shows how these sins infiltrate life, harm relationships, and distance us from God—and how Jesus provides the way out. The final week focuses on virtue and victorious life in Christ.Today we continue our this series with a focus on "sloth" or what today we call "laziness." God made us for work, but He also made us to ENJOY our work! In a culture that worships leisure, its no wonder our population struggles with increasing physical and mental health problems. Learn how a disciplined life and a strong work ethic can be produced through living the Gospel. Let's listen in…LINKS + RESOURCES FROM THIS EPISODE:• Recommended reading for this series• Acedia (Sloth)• Zootopia film, Dorothy Sayers, Lou Holtz, Evagrius of Ponctus, Henry Ford • Download the free study guide, complete transcript, and show notes here.• Scripture References: Proverbs 21, verses 25-26,; chapter 12, verse 27; ch. 19, verse 24; ch. 26, verse 13 & 16; ch. 20, verse 4; ch. 19, verse 15; ch. 6, verses 10-11; Ephesians 5, verse 1; 2 Thessalonians 3, verse 10; Colossians 3, verse 23; Ecclesiates; Psalm 27, verse 14• Find out more about Covenant Church at ⁠covenantexperience.com

What can the Early Church Fathers teach us about our inner worlds, the complexity of our psyches?  Actually, very much, if we are willing to listen.  Join Dr. Gerry Crete, Dr. Christian Amalu and me for a highlight tour of what these Early Church Fathers offer us in understanding and loving ourselves, God, and others:  St. Ignatius of Antioch, St. Irenaeus, St. Cyril of Alexandria, St. Gregory of Nyssa, and St. John of Damascus.  We particularly focused in on St. Evagrius discussing the “Christ-self” and the “legion of other selves” within each person. We explore how the Early Church Fathers bring in allegory, metaphor, symbol, and typology to capture more readily the richness, variety, complexity, and beauty of the inner life than we moderns generally do.  Dr. Gerry closes with a brief prayer reflection.   For the full video experience with visuals, graphics, and for discussion in the comments section, check us out on our YouTube channel here:  www.youtube.com/@InteriorIntegration4Catholics

Welcome to Absolution - the world of Shura and the House of Evagrius awaits. We hope you've brought your appetite. Let's start with an amuse bouche, shall we? Content warnings include: themes of death // desecration of a corpse // gore // misophonia // religious undertones // mentions of blood // complex family dynamics // depictions of mental illness // depictions of vomiting // depictions of disease // disordered eating // class inequality // depictions of spirits & the undead // mutilationSin Eater: Absolution is performed by Jess Lupini and Adam Lucas. Special thanks to our campaign artist, Cenzi, who you can find as @cenzi03 on Instagram. Music and effects by Epidemic Sound and Si Rutherford. For more stories, come follow us everywhere at @blackwaterdnd, and make sure to check out our Main Campaign on Monday nights at 8pm PST at twitch.tv/blackwaterdnd. This show is made possible by our sponsors who support us and allow us to tell the stories we want to share. We are grateful to be sponsored by Hero Forge, who offer fully customizable miniatures made with their online 3D character creator! Head on over and design your own Sin Eater, and get them printed in a variety of materials, including colour printing options! With new content added each week, check out www.heroforge.com to start bringing your character to life! We would also like to thank our sponsor Hunter's Entertainment. Hunter's Entertainment is a premier purveyor of tabletop RPGs and board games, providing amazing alternative systems for whatever setting or scenario you want to bring to the table. With titles like Kids on Bikes, Alice is Missing, God's of Metal: Ragnarok, and of course, Sin Eater, Hunter's brings beautifully written & designed books to dive into with your players. Check them out at huntersentertainment.com and sink your teeth into something new. Finally, we're thankful for our Patrons for joining us on our first adventure within Shura. You too can come join us on Patreon, where you can check out behind the scenes info, our talkback show Chatwater, as well as exclusive Sin Eater bonus content and so much more. Head on over to patreon.com/blackwaterdnd for all the info. Thank you for listening, stay hungry and be safe.

You take your fill - never sated, never still. The weight you feel, the glutton's embrace devours all your time and space. Fed in body, starving soul - Evagrius, you take your toll. Content warnings include: themes of death // desecration of a corpse // gore // misophonia // religious undertones // mentions of blood // complex family dynamics // depictions of mental illness // depictions of vomiting // depictions of disease // disordered eating // class inequality // depictions of spirits & the undead // mutilationSin Eater: Absolution is performed by Jess Lupini and Adam Lucas. Special thanks to our campaign artist, Cenzi, who you can find as @cenzi03 on Instagram. Music and effects by Epidemic Sound and Si Rutherford. For more stories, come follow us everywhere at @blackwaterdnd, and make sure to check out our Main Campaign on Monday nights at 8pm PST at twitch.tv/blackwaterdnd. This show is made possible by our sponsors who support us and allow us to tell the stories we want to share. We are grateful to be sponsored by Hero Forge, who offer fully customizable miniatures made with their online 3D character creator! Head on over and design your own Sin Eater, and get them printed in a variety of materials, including colour printing options! With new content added each week, check out www.heroforge.com to start bringing your character to life! We would also like to thank our sponsor Hunter's Entertainment. Hunter's Entertainment is a premier purveyor of tabletop RPGs and board games, providing amazing alternative systems for whatever setting or scenario you want to bring to the table. With titles like Kids on Bikes, Alice is Missing, God's of Metal: Ragnarok, and of course, Sin Eater, Hunter's brings beautifully written & designed books to dive into with your players. Check them out at huntersentertainment.com and sink your teeth into something new. Finally, we're thankful for our Patrons for joining us on our first adventure within Shura. You too can come join us on Patreon, where you can check out behind the scenes info, our talkback show Chatwater, as well as exclusive Sin Eater bonus content and so much more. Head on over to patreon.com/blackwaterdnd for all the info. Thank you for listening, stay hungry and be safe.

Not every day is going to be great. We're not promised a life without struggles. In fact, before Jesus left this earth, He told us we were going to have troubles – John 16:33. What do we do about that? How do we continue on when things of this earth make us sad or heartbroken or frozen in fear? There is an answer. In fact, there are 4 steps that can get you back to peace and moving forward.Today, I want to take you behind the scenes of my own struggles these past few days and show you how I used the very tools I teach you to shift my thinking, regulate my emotions, and anchor myself in God's truth. Resources Mentioned:·       Another Beautiful Life: A Christian's Journey to Finding Peace and Healing in Brokenness by Tricia Zody https://a.co/d/hoPKsBO on Amazon·       Episode 171 – Tools For Emotional Overwhelm·       Episode 179 - Motivation·       Talking Back by Evagrius of Pontus on Amazon·       For more tools, questions for reflection, and resources to help you on your journey, download the Listener's Guide for this episode: https://www.triciazody.com/guideScriptures Mentioned:·       John 16:33, John 14:27, James 1:2, 2 Corinthians 10:5, Isaiah 55:11, Romans 8:28, Psalm 37:23, Ephesians 2:10 Are you wondering how Life Coaching works? Would you like a free, 30-minute session? Click this link to set up a Consult Call: https://calendly.com/triciazodylifecoach/30minConnect:Website: www.triciazody.comFollow on Facebook: https://www.facebook.com/tricia.zody/  and Instagram: https://www.instagram.com/triciazody/Register for the FREE Emotions Workshop - Feb. 24, 2025 @ 2p CT - HERE!

In the 4th Century an Egyptian Monk named Evagrius of Pontus gained a reputation as an object of fear among the demons. His friend and fellow monk wrote to Evagrius requesting a treatise concerning "the fight against beings of darkness" so that "we, your friends, might easily cast off from ourselves those evil suggestions of theirs." Evagrius' reply is a taxonomy of spiritual warfare laid out in the simplest of terms. Evagrius demonstrates a thought that a demon would encourage us to believe, and then pairs it with the appropriate response of scripture. Following the pattern of Jesus' combat with Satan in the desert Evagrius takes up the word of God to cut off the thoughts of sin and temptation. In this episode of the Podcast, Aaron and James talk through the effect of the book and the encouragement to take up the word as our chief weapon against sin.Talking Back: A Monastic Handbook for Combating Demons, by Evagrius of Pontus. Amazon Link

In the 4th Century an Egyptian Monk named Evagrius of Pontus gained a reputation as an object of fear among the demons. His friend and fellow monk wrote to Evagrius requesting a treatise concerning "the fight against beings of darkness" so that "we, your friends, might easily cast off from ourselves those evil suggestions of theirs." Evagrius' reply is a taxonomy of spiritual warfare laid out in the simplest of terms. Evagrius demonstrates a thought that a demon would encourage us to believe, and then pairs it with the appropriate response of scripture. Following the pattern of Jesus' combat with Satan in the desert Evagrius takes up the word of God to cut off the thoughts of sin and temptation. In this episode of the Podcast, Aaron and James talk through the effect of the book and the encouragement to take up the word as our chief weapon against sin. Talking Back: A Monastic Handbook for Combating Demons, by Evagrius of Pontus. Amazon LinkSponsors:Men's Night: ProtectFriday February 1st7-9pmRegister HereWhat is Membership?Sunday February 2311-12pmInterested in becoming a member at RCD, stick around after the service.https://subspla.sh/sf9t572

In this episode, we talk about the so-called "Book of the Holy Hierotheos", a Syriac work that contains some of the most radical and shocking mystical teachings from the corpus of early Christian writings.Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recomended Reading:Chatonnet, Francoise Briquel & Muriel Debié (2023). "The Syriac World: In Search of a Forgotten Christianity". Darling Young, Robin; Joel Kalvesmaki; Columba Stewart; Charles M. Stang & Fr. Luke Dysinger (Translated by) (2024). "Evagrius of Pontus: The Gnostic Trilogy". OUP USA.King, Daniel (2018). "The Syriac World". Routledge.Luibheid, Colm (Translated by) (1987). "Pseudo-Dionysius: The Complete Works". Classics of Western Spirituality. Paulist Press International.Marsh, F.S. (Translated by) (1927). "The Book Which is Called The Book of the Holy Hierotheos". Williams & Norgate.Also check out more info about Evagrius on Luke Dysinger's website: http://www.ldysinger.com/Evagrius/#hierotheos #mysticism #christianity Hosted on Acast. See acast.com/privacy for more information.

Counter both vice and spiritual desolation, is an awareness to exercise the will and choose a heart of gratitude. Evagrius of Pontus (Talk Back) 346-399 Continue reading The post Authentic Gratitude VIII appeared first on Fides et Ratio.

The Decree of the Holy, Great, Ecumenical Synod, the Second of Nice (787 AD). 549   (Found in Labbe and Cossart, Concilia. Tom. VII., col. 552.)   THE holy, great, and Ecumenical Synod which by the grace of God and the will of the pious and Christ-loving Emperors, Constantine and Irene, his mother, was gathered together for the second time at Nice, the illustrious metropolis of Bithynia, in the holy church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows: Christ our Lord, who hath bestowed upon us the light of the knowledge of himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to himself the Holy Catholic Church without spot or defect, promised that he would so preserve her: and gave his word to this effect to his holy disciples when he said: “Lo! I am with you always, even unto the end of the world,” which promise he made, not only to them, but to us also who should believe in his name through their word. But some, not considering of this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the traditions of the Catholic Church, they have erred from the truth and as the proverb saith: “The husbandmen have gone astray in their own husbandry and have gathered in their hands nothingness,” because certain priests, priests in name only, not in fact, had dared to speak against the God-approved ornament of the sacred monuments, of whom God cries aloud through the prophet, “Many pastors have corrupted my vineyard, they have polluted my portion.” And, forsooth, following profane men, led astray by their carnal sense, they have calumniated the Church of Christ our God, which he hath espoused to himself, and have failed to distinguish between holy and profane, styling the images of our Lord and of his Saints by the same name as the statues of diabolical idols. Seeing which things, our Lord God (not willing to behold his people corrupted by such manner of plague) hath of his good pleasure called us together, the chief of his priests, from every quarter, moved with a divine zeal and brought hither by the will of our princes, Constantine and Irene, to the end that the traditions of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and analysis, and following the trend of the truth, we diminish nought, we add nought, but we preserve unchanged all things which pertain to the Catholic Church, and following the Six Ecumenical Synods, especially that which met in this illustrious metropolis of Nice, as also that which was afterwards gathered together in the God-protected Royal City. We believe…life of the world to come. Amen.535 We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled “Foes of the Spirit” (Pneumatomachi). We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined when it cast out of the Church the impious Nestorius with his colleagues, because he taught that there were two Persons [in Christ]. With the Fathers of this synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium [αὐλῆς] as blasphemers, Eutyches and Dioscorus; and placing in the same category Severus, Peter and a number of others, blaspheming in divers fashions. Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of 550 the Fifth Council held at Constantinople. We affirm that in Christ there be two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agree with them, and all those who are unwilling to be reverent. To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely phantastic, for these have mutual indications and without doubt have also mutual significations. We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν), not indeed that true worship of faith (λατρείαν) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church, “Rejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thine enemies. The Lord is a King in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.” Those, therefore who dare to think or teach otherwise, or as wicked heretics to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received (e.g., the Book of the Gospels, or the image of the cross, or the pictorial icons, or the holy reliques of a martyr), or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church or to turn to common uses the sacred vessels or the venerable monasteries,536 if they be Bishops or Clerics, we command that they be deposed; if religious or laics, that they be cut off from communion. [After all had signed, the acclamations began (col. 576).]   The holy Synod cried out: So we all believe, we all are so minded, we all give our consent and have signed. This is the faith of the Apostles, this is the faith of the orthodox, this is the faith which hath made firm the whole world. Believing in one God, to be celebrated in Trinity, we salute the honourable images! Those who do not so hold, let them be anathema. Those who do not thus think, let them be driven far away from the Church. For we follow the most ancient legislation of the Catholic Church. We keep the laws of the Fathers. We anathematize those who add anything to or take anything away from the Catholic Church. We anathematize the introduced novelty of the revilers of Christians. We salute the venerable 551 images. We place under anathema those who do not do this. Anathema to them who presume to apply to the venerable images the things said in Holy Scripture about idols. Anathema to those who do not salute the holy and venerable images. Anathema to those who call the sacred images idols. Anathema to those who say that Christians resort to the sacred images as to gods. Anathema to those who say that any other delivered us from idols except Christ our God. Anathema to those who dare to say that at any time the Catholic Church received idols. Many years to the Emperors, etc., etc. 535 Anastasius in his Interpretatio (Migne, Pat. Lat., Tom. CXXIX., col. 458), gives the word, “Filioque.” Cardinal Julian in the Fifth Session of the Council of Florence gave evidence that there was then extant a very ancient codex containing these words; and this MS., which was in Greek, was actually shown. The Greek scholar Gemistius Pletho remarked that if this were so, then the Latin theologians, like St. Thomas Aquinas would long ago have appealed to the Synod. (Cf. Hefele, Hist. Councils, Vol. V., p. 374, Note 2.) This reasoning is not conclusive if Cardinal Bellarmine is to be believed, who says that St. Thomas had never seen the Acts of this synod. (De Imag. Sanct., Lib. ii., cap. xxii.) 536 Constantine Copronymus turned many monasteries into soldiers' barracks. In this he has been followed by other crowned enemies of Christ. Epitome of the Definition of the Iconoclastic Conciliabulum held in Constantinople, A.D. 754.530   The Definition of the Holy, Great, and Ecumenical Seventh Synod. 543   THE holy and Ecumenical synod, which by the grace of God and most pious command of the God-beloved and orthodox Emperors, Constantine and Leo,531 now assembled in the imperial residence city, in the temple of the holy and inviolate Mother of God and Virgin Mary, surnamed in Blachernæ, have decreed as follows. Satan misguided men, so that they worshipped the creature instead of the Creator. The Mosaic law and the prophets cooperated to undo this ruin; but in order to save mankind thoroughly, God sent his own Son, who turned us away from error and the worshipping of idols, and taught us the worshipping of God in spirit and in truth. As messengers of his saving doctrine, he left us his Apostles and disciples, and these adorned the Church, his Bride, with his glorious doctrines. This ornament of the Church the holy Fathers and the six Ecumenical Councils have preserved inviolate. But the before- mentioned demi-urgos of wickedness could not endure the sight of this adornment, and gradually brought back idolatry under the appearance of Christianity. As then Christ armed his Apostles against the ancient idolatry with the power of the Holy Spirit, and sent them out into all the world, so has he awakened against the new idolatry his servants our faithful Emperors, and endowed them with the same wisdom of the Holy Spirit. Impelled by the Holy Spirit they could no longer be witnesses of the Church being laid waste by the deception of demons, and summoned the sanctified assembly of the God-beloved bishops, that they might institute at a synod a scriptural examination into the deceitful colouring of the pictures (ὁμοιωμάτων) which draws down the spirit of man from the lofty adoration (λατρείας) of God to the low and material adoration (λατρείαν) of the creature, and that they, under divine guidance, might express their view on the subject. Our holy synod therefore assembled, and we, its 338 members, follow the older synodal decrees, and accept and proclaim joyfully the dogmas handed down, principally those of the six holy Ecumenical Synods. In the first place the holy and ecumenical great synod assembled at Nice, etc. After we had carefully examined their decrees under the guidance of the Holy Spirit, we found that the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvation—namely, the Incarnation of Christ, and contradicted the six holy synods. These condemned Nestorius because he divided the one Son and Word of God into two sons, and on the other side, Arius, Dioscorus, Eutyches, and Severus, because they maintained a mingling of the two natures of the one Christ. Wherefore we thought it right, to shew forth with all accuracy, in our present definition the error of such as make and venerate these, for it is the unanimous doctrine of all the holy Fathers and of the six Ecumenical Synods, that no one may imagine any kind of separation or mingling in opposition to the unsearchable, unspeakable, and incomprehensible union of the two natures in the one hypostasis or person. What avails, then, the folly of the painter, who from sinful love of gain depicts that which should not be depicted—that is, with his polluted hands he tries to fashion that which should only be believed in the heart and confessed with the mouth? He makes an image and calls it Christ. The name Christ signifies God and man. Consequently it is an image of God and man, and consequently he has in his foolish mind, in his representation of the created flesh, depicted the Godhead which cannot be represented, and thus mingled what should not be mingled. Thus he is guilty of a double blasphemy—the one in making an image of the Godhead, and the other by mingling the Godhead and manhood. Those fall into the same blasphemy who venerate the image, and the same woe rests upon both, because they err with Arius, Dioscorus, and Eutyches, and with the heresy of the Acephali. When, however, they are blamed for 544 undertaking to depict the divine nature of Christ, which should not be depicted, they take refuge in the excuse: We represent only the flesh of Christ which we have seen and handled. But that is a Nestorian error. For it should be considered that that flesh was also the flesh of God the Word, without any separation, perfectly assumed by the divine nature and made wholly divine. How could it now be separated and represented apart? So is it with the human soul of Christ which mediates between the Godhead of the Son and the dulness of the flesh. As the human flesh is at the same time flesh of God the Word, so is the human soul also soul of God the Word, and both at the same time, the soul being deified as well as the body, and the Godhead remained undivided even in the separation of the soul from the body in his voluntary passion. For where the soul of Christ is, there is also his Godhead; and where the body of Christ is, there too is his Godhead. If then in his passion the divinity remained inseparable from these, how do the fools venture to separate the flesh from the Godhead, and represent it by itself as the image of a mere man? They fall into the abyss of impiety, since they separate the flesh from the Godhead, ascribe to it a subsistence of its own, a personality of its own, which they depict, and thus introduce a fourth person into the Trinity. Moreover, they represent as not being made divine, that which has been made divine by being assumed by the Godhead. Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians. The only admissible figure of the humanity of Christ, however, is bread and wine in the holy Supper. This and no other form, this and no other type, has he chosen to represent his incarnation. Bread he ordered to be brought, but not a representation of the human form, so that idolatry might not arise. And as the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it. The evil custom of assigning names to the images does not come down from Christ and the Apostles and the holy Fathers; nor have these left behind them any prayer by which an image should be hallowed or made anything else than ordinary matter. If, however, some say, we might be right in regard to the images of Christ, on account of the mysterious union of the two natures, but it is not right for us to forbid also the images of the altogether spotless and ever-glorious Mother of God, of the prophets, apostles, and martyrs, who were mere men and did not consist of two natures; we may reply, first of all: If those fall away, there is no longer need of these. But we will also consider what may be said against these in particular. Christianity has rejected the whole of heathenism, and so not merely heathen sacrifices, but also the heathen worship of images. The Saints live on eternally with God, although they have died. If anyone thinks to call them back again to life by a dead art, discovered by the heathen, he makes himself guilty of blasphemy. Who dares attempt with heathenish art to paint the Mother of God, who is exalted above all heavens and the Saints? It is not permitted to Christians, who have the hope of the resurrection, to imitate the customs of demon-worshippers, and to insult the Saints, who shine in so great glory, by common dead matter. Moreover, we can prove our view by Holy Scripture and the Fathers. In the former it is said: “God is a Spirit: and they that worship him must worship him in spirit and in truth;” and: “Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath;” on which account God spoke to the Israelites on the Mount, from the midst of the fire, but showed them no image. Further: “They changed the glory of the incorruptible God into an image made like to corruptible man,…and served the creature more than the Creator.” [Several other passages, even less to the point, are cited.]532 The same is taught also by the holy Fathers. [The Synod appeals to a spurious passage from Epiphanius and to one inserted into the writings of Theodotus of Ancyra, a friend of St. Cyril's; to utterances—in no way striking—of Gregory of 545 Nazianzum, of SS. Chrysostom, Basil, Athanasius of Amphilochius and of Eusebius Pamphili, from his Letter to the Empress Constantia, who had asked him for a picture of Christ.]533 Supported by the Holy Scriptures and the Fathers, we declare unanimously, in the name of the Holy Trinity, that there shall be rejected and removed and cursed out of the Christian Church every likeness which is made out of any material and colour whatever by the evil art of painters. Whoever in future dares to make such a thing, or to venerate it, or set it up in a church, or in a private house, or possesses it in secret, shall, if bishop, presbyter, or deacon, be deposed; if monk or layman, be anathematised, and become liable to be tried by the secular laws as an adversary of God and an enemy of the doctrines handed down by the Fathers. At the same time we ordain that no incumbent of a church shall venture, under pretext of destroying the error in regard to images, to lay his hands on the holy vessels in order to have them altered, because they are adorned with figures. The same is provided in regard to the vestments of churches, cloths, and all that is dedicated to divine service. If, however, the incumbent of a church wishes to have such church vessels and vestments altered, he must do this only with the assent of the holy Ecumenical patriarch and at the bidding of our pious Emperors. So also no prince or secular official shall rob the churches, as some have done in former times, under the pretext of destroying images. All this we ordain, believing that we speak as doth the Apostle, for we also believe that we have the spirit of Christ; and as our predecessors who believed the same thing spake what they had synodically defined, so we believe and therefore do we speak, and set forth a definition of what has seemed good to us following and in accordance with the definitions of our Fathers. If anyone shall not confess, according to the tradition of the Apostles and Fathers, in the Father, the Son and the Holy Ghost one godhead, nature and substance, will and operation, virtue and dominion, kingdom and power in three subsistences, that is in their most glorious Persons, let him be anathema. If anyone does not confess that one of the Trinity was made flesh, let him be anathema. If anyone does not confess that the holy Virgin is truly the Mother of God, etc. If anyone does not confess one Christ both God and man, etc. If anyone does not confess that the flesh of the Lord is life-giving because it is the flesh of the Word of God, etc. If anyone does not confess two natures in Christ, etc. If anyone does not confess that Christ is seated with God the Father in body and soul, and so will come to judge, and that he will remain God forever without any grossness, etc. If anyone ventures to represent the divine image (χαρακτήρ) of the Word after the Incarnation with material colours, let him be anathema! If anyone ventures to represent in human figures, by means of material colours, by reason of the incarnation, the substance or person (ousia or hypostasis) of the Word, which cannot be depicted, and does not rather confess that even after the Incarnation he [i.e., the Word] cannot be depicted, let him be anathema! If anyone ventures to represent the hypostatic union of the two natures in a picture, and calls it Christ, and thus falsely represents a union of the two natures, etc.! If anyone separates the flesh united with the person of the Word from it, and endeavours to represent it separately in a picture, etc.! If anyone separates the one Christ into two persons, and endeavours to represent Him who was born of the Virgin separately, and thus accepts only a relative (σχετική) union of the natures, etc. If anyone represents in a picture the flesh deified by its union with the Word, and thus separates it from the Godhead, etc. If anyone endeavours to represent by material colours, God the Word as a mere man, who, although bearing the form of God, yet has assumed the form of a servant in his own person, and thus endeavours to separate him from his 546 inseparable Godhead, so that he thereby introduces a quaternity into the Holy Trinity, etc. If anyone shall not confess the holy ever-virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible, and does not with sincere faith seek her intercessions as of one having confidence in her access to our God, since she bare him, etc. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc. If anyone denies the profit of the invocation of Saints, etc. If anyone denies the resurrection of the dead, and the judgment, and the condign retribution to everyone, endless torment and endless bliss, etc. If anyone does not accept this our Holy and Ecumenical Seventh Synod, let him be anathema from the Father and the Son and the Holy Ghost, and from the seven holy Ecumenical Synods! [Then follows the prohibition of the making or teaching any other faith, and the penalties for disobedience. After this follow the acclamations.] The divine Kings Constantine and Leo said: Let the holy and ecumenical synod say, if with the consent of all the most holy bishops the definition just read has been set forth. The holy synod cried out: Thus we all believe, we all are of the same mind. We have all with one voice and voluntarily subscribed. This is the faith of the Apostles. Many years to the Emperors! They are the light of orthodoxy! Many years to the orthodox Emperors! God preserve your Empire! You have now more firmly proclaimed the inseparability of the two natures of Christ! You have banished all idolatry! You have destroyed the heresies of Germanus [of Constantinople], George and Mansur [μανσουρ, John Damascene]. Anathema to Germanus, the double-minded, and worshipper of wood! Anathema to George, his associate, to the falsifier of the doctrine of the Fathers! Anathema to Mansur, who has an evil name and Saracen opinions! To the betrayer of Christ and the enemy of the Empire, to the teacher of impiety, the perverter of Scripture, Mansur, anathema! The Trinity has deposed these three!534 In this epitome of the verbose definition of the council, I have followed for the most part Hefele. (Hist. of the Councils, Vol. V., p. 309 et seqq.) Now four years old. These are Hefele's words. These are Hefele's words. These are not given in full but are sufficient to give the true gist.

Shodhin Geiman is Sensei & Abbot at Chicago Zen Center and recently retired Senior Research Professor at Valparaiso University. He has written on aspects of the Dharma and on points of interface between Buddhist and Christian spirituality. His book, Alone in a World of Wounds: A Dharmic Response to the Ills of Sentient Beings (Cascade Books, 2022). Another, Obstacles to Stillness: Thoughts, Hindrances, and Self-Surrender in Evagrius and the Buddha (Fortress Press, 2023), came out in 2023. He is currently working on a book exploring the intrepid fearlessness of bodhisattvic aspiration. In this conversation we explore his views on Dharma and Activism and Engaged Buddhism as developed in his critical take on both, Alone in a World of Wounds. We discuss; 1. His two books on practice. 2. The concepts of deliverance of mind and non-adherence in the practicing life. 3. The unfashionable practices of patience and forbearance and why they matter. 4. Why mixing Buddhism and activism is not all it is cracked up to be. 5. The inherent problems with trying to serve two masters and the impact this has on dharma practice. 6. The Slovenian philosopher Slavoj Zizekis critique of the New left and activism and the call to stop and think before acting. 7. How the desire to fix the world runs in tandem with the desire to fix ourselves and how both are so deeply rooted in American Buddhism. 8. Kant and sublime objects. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Shodhin Geiman is Sensei & Abbot at Chicago Zen Center and recently retired Senior Research Professor at Valparaiso University. He has written on aspects of the Dharma and on points of interface between Buddhist and Christian spirituality. His book, Alone in a World of Wounds: A Dharmic Response to the Ills of Sentient Beings (Cascade Books, 2022). Another, Obstacles to Stillness: Thoughts, Hindrances, and Self-Surrender in Evagrius and the Buddha (Fortress Press, 2023), came out in 2023. He is currently working on a book exploring the intrepid fearlessness of bodhisattvic aspiration. In this conversation we explore his views on Dharma and Activism and Engaged Buddhism as developed in his critical take on both, Alone in a World of Wounds. We discuss; 1. His two books on practice. 2. The concepts of deliverance of mind and non-adherence in the practicing life. 3. The unfashionable practices of patience and forbearance and why they matter. 4. Why mixing Buddhism and activism is not all it is cracked up to be. 5. The inherent problems with trying to serve two masters and the impact this has on dharma practice. 6. The Slovenian philosopher Slavoj Zizekis critique of the New left and activism and the call to stop and think before acting. 7. How the desire to fix the world runs in tandem with the desire to fix ourselves and how both are so deeply rooted in American Buddhism. 8. Kant and sublime objects. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Shodhin Geiman is Sensei & Abbot at Chicago Zen Center and recently retired Senior Research Professor at Valparaiso University. He has written on aspects of the Dharma and on points of interface between Buddhist and Christian spirituality. His book, Alone in a World of Wounds: A Dharmic Response to the Ills of Sentient Beings (Cascade Books, 2022). Another, Obstacles to Stillness: Thoughts, Hindrances, and Self-Surrender in Evagrius and the Buddha (Fortress Press, 2023), came out in 2023. He is currently working on a book exploring the intrepid fearlessness of bodhisattvic aspiration. In this conversation we explore his views on Dharma and Activism and Engaged Buddhism as developed in his critical take on both, Alone in a World of Wounds. We discuss; 1. His two books on practice. 2. The concepts of deliverance of mind and non-adherence in the practicing life. 3. The unfashionable practices of patience and forbearance and why they matter. 4. Why mixing Buddhism and activism is not all it is cracked up to be. 5. The inherent problems with trying to serve two masters and the impact this has on dharma practice. 6. The Slovenian philosopher Slavoj Zizekis critique of the New left and activism and the call to stop and think before acting. 7. How the desire to fix the world runs in tandem with the desire to fix ourselves and how both are so deeply rooted in American Buddhism. 8. Kant and sublime objects. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Shodhin Geiman is Sensei & Abbot at Chicago Zen Center and recently retired Senior Research Professor at Valparaiso University. He has written on aspects of the Dharma and on points of interface between Buddhist and Christian spirituality. His book, Alone in a World of Wounds: A Dharmic Response to the Ills of Sentient Beings (Cascade Books, 2022). Another, Obstacles to Stillness: Thoughts, Hindrances, and Self-Surrender in Evagrius and the Buddha (Fortress Press, 2023), came out in 2023. He is currently working on a book exploring the intrepid fearlessness of bodhisattvic aspiration. In this conversation we explore his views on Dharma and Activism and Engaged Buddhism as developed in his critical take on both, Alone in a World of Wounds. We discuss; 1. His two books on practice. 2. The concepts of deliverance of mind and non-adherence in the practicing life. 3. The unfashionable practices of patience and forbearance and why they matter. 4. Why mixing Buddhism and activism is not all it is cracked up to be. 5. The inherent problems with trying to serve two masters and the impact this has on dharma practice. 6. The Slovenian philosopher Slavoj Zizekis critique of the New left and activism and the call to stop and think before acting. 7. How the desire to fix the world runs in tandem with the desire to fix ourselves and how both are so deeply rooted in American Buddhism. 8. Kant and sublime objects. Learn more about your ad choices. Visit megaphone.fm/adchoices

True Stories Pt. 2: The Far Country At Home By Louie Marsh, 8-18-2024   Intro – 3 graphics and then what is a parable.   1) Never forget – Christianity is all about my HEART.   25  “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26  And he called one of the servants and asked what these things meant. 27  And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' Luke 15:25-27 (ESV)   Notice he was working when his younger brother came home. His type is seldom counted as lost, either by himself or others. This makes his condition all the more hopeless. He is not away in the distant land among swine as is the case with his prodigal brother, although he is just as lost. He is in an environment that is wholesome and clean. "Now the elder son was in the field." Socially he had not brought reproach upon his father. He had resisted all temptation to physical dissipation. He was industrious and thrifty. His conduct created no scandal.   7  But the LORD said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart.” 1 Samuel 16:7 (ESV)   He was in short someone we'd all call a “good man.” Would have made a great church member, yet he did not know his Father – he was separated from God – a completely works righteousness kind of person.   Show pic – Damned Thru The Church   25  “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26  You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. 27  “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness. Matthew 23:25-27 (ESV)   2) I know I've drifted from God when I RESENT other's blessings.   28  But he was angry and refused to go in…. Luke 15:28a (ESV)   3) God FOLLOWS me when I drift from him.   28 …His father came out and entreated him, Luke 15:28b (ESV)   19  We love because he first loved us. 1 John 4:19 (ESV)   6  For while we were still weak, at the right time Christ died for the ungodly. Romans 5:6 (ESV)   4) The results of trying to get right with God by WORKING.   ·       I fail to really KNOW the Lord.    29  but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. Luke 15:29 (ESV)   The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices within Christian teachings. Behaviors or habits are classified under this category if they directly give birth to other immoralities.  According to the standard list, they are pride, greed, lust, envy, gluttony, wrath and sloth.   This classification originated with the desert fathers, especially Evagrius Ponticus, who identified seven or eight evil thoughts or spirits that one needed to overcome. Evagrius' pupil John Cassian, with his book The Institutes, brought the classification to Europe, where it became fundamental to Catholic confessional practices   ·       I RESENT it when God gives grace to others.   30  But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!' Luke 15:30 (ESV)   38  John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” 39  But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. Mark 9:38-39 (ESV)   5) I completely miss the HEART of God.   31  And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32  It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.'” Luke 15:31-32 (ESV)        

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In the 4th century, after the Roman Empire was officially declared "Christian," thousands of men and women fled to the deserts of Egypt. They were literally following Jesus's example of going into the wilderness to face their demons. This week, we'll explore the story of one such "Desert Father" named Evagrius. In the wilderness, Evagrius faced his own demons and learned to help others face theirs. He then went on to give us a taxonomy of temptation that we know as the seven deadly sins.

Theology as Charisma and Experience, continued a) St John the Theologian and Evangelist b) St Gregory the Theologian c) St Symeon the New Theologian d) St Gregory Palamas Discussion after the Talk Q1 Progress in Prayer Q2 The Worldwide Influence of Russian Theologians Q3 Curing Human Beings Q4 Noetic Prayer and Evagrius of Pontus Q5 The Method of Hypnotism and Orthodox Psychotherapy Q6 Obedience to the Spiritual Father Q7 Monasticism and Marriage in Relation to Deification Q8 Holy Communion and Confession Q9 Holy Communion and Holy Relics Q10 The Possibility of Baptism in the Mother's Womb Q11 Birth Control Q12 The Relationship between the Divine Liturgy and the Jesus Prayer Q13 Theology and Philosophy Q14 Discerning between Thoughts Q15 Sorrow and Depression Part 3 - Romania 1. The Hesychastic Life according to St Basil the Great 1. Correspondence with St Gregory the Theologian 2. Sacred Hesychia and God's Temple a) Wandering b) Leaving the World c) Life in the Wilderness d) Prayer and Reading e) Hesychia f ) Nous and Theoria g) Temple of the All-Holy Spirit h) Transformation of the Whole of Life 3. Hesychast and Celebrant Epilogue Discussion after the Talk Q1 The Link between Hesychastic Experience and the Divine Eucharist Q2 Theoria of the Divine Light Statement on the Television Station of the Patriarchate of Romania The International Conference on St Basil the Great 2. Bringing Up Children Today 1. Children are God's Gift 2. Bringing up Children in the Church 3. Children as Equal Members of the Church 4. Difficulties connected with the Development and Upbringing of Children Today Discussion after the Talk Q1 The Hour of Death Q2 Sickness of the Nous Q3 Noetic Prayer Q4 Holy Communion and Confession Q5 Homeopathy Q6 Children in the Church Q7 Choosing Someone to Care for Children Q8 Dialogues between the Orthodox and non-Orthodox Q9 Children Facing Death Q10 Children and Church Attendance Q11 Religious Education in School Q12 Demonic Attacks on Children Q13 Psychological Disturbance Q14 Unloved Children 3. Interview - The Theology of St Gregory Palamas and the Scholasticism of Barlaam Q1 The Historical Context of the Life of St Gregory Palamas Q2 Influence of the Holy Mountain on his Life Q3 Effect of his Conflict with Barlaam Q4 Popular Interest in Theological Issues Q5 Summary of St Gregory Palamas's Teaching Q6 Knowledge of God Q7 Patristic Teaching as the Basis of St Gregory Palamas's Teaching Q8 Consequences of the Church's Victory through St Gregory Palamas Q9 The Message of St Gregory Palamas for our Era 4. Interview - Therapy and Truth Part 4 - Georgia 1. About Orthodox Psychotherapy 1. Why the Book was written 2. The Book's Title and Subtitle 3. Discussions about the Subject Matter of the Book 4. Orthodox Psychotherapy from the Psychological Point of View 5. Basic Elements of Orthodox Therapeutic Treatment Discussion after the Talk Part 5 - St Paissy Velichkovsky St Paissy Velichkovsky – A Great Hesychast Father 1. His Path to Monasticism 2. Searching for and Translating the Writings of Hesychast Fathers 3. Spiritual Guide to Hundreds and Thousands of Monks 4. Experiencing Hesychastic Monasticism 5. His Saintly Decease 6. The ‘Philokalic' Movement in the Orthodox World Conclusion

Mother is starting a few episodes long series on the 8 evil thoughts as listed by Evagrius. In this episode she introduces the concept and talks about why it is an important topic!

How easily our emotions pull us out of control! It's one thing to feel an emotion, but it's another to let it run rampant in our brain. Add some impulsivity in there, and you've got yourself quite a conflict. Handling our emotions and impulsivity can be a difficult task, so that's why we turn to a stillness practice. This is training the mind to pause rather than react to the conflicts in your mind and in your world. Practicing stillness allows you to harness your emotions and impulsivity so you can use that energy to create positive, purposeful change without regret. Starting Sunday, February 18 at 7 a.m., I'll be leading a live, virtual Christian contemplative practice on the Insight Timer app. You can find a new, live contemplative practice each week by heading to my Insight Timer profile: insighttimer.com/brad4d_wellness

Evagrius Ponticus (345-399 CE) was an expert of the inner life and today host Lisa Colon DeLay reads from Fr. Gabriel Bunge's book to learn what Evagrius meant by "Dragon's Wine and Angel's Bread".

This episode Dr. Jenkins continues looking at the first Origenistic controversy by looking at the key Origenist, namely the enigmatic Evagrius of Pontus, and his weird and wonderful teachings on the nature of the soul and prayer (sometimes weird and sometimes wonderful). You can find Dr. Jenkins most recent book at http://tinyurl.com/perilousrealm

This episode Dr. Jenkins continues looking at the first Origenistic controversy by looking at the key Origenist, namely the enigmatic Evagrius of Pontus, and his weird and wonderful teachings on the nature of the soul and prayer (sometimes weird and sometimes wonderful). You can find Dr. Jenkins most recent book at http://tinyurl.com/perilousrealm

This episode Dr. Jenkins continues looking at the first Origenistic controversy by looking at the key Origenist, namely the enigmatic Evagrius of Pontus, and his weird and wonderful teachings on the nature of the soul and prayer (sometimes weird and sometimes wonderful). You can find Dr. Jenkins most recent book at http://tinyurl.com/perilousrealm

This episode Dr. Jenkins continues looking at the first Origenistic controversy by looking at the key Origenist, namely the enigmatic Evagrius of Pontus, and his weird and wonderful teachings on the nature of the soul and prayer (sometimes weird and sometimes wonderful). You can find Dr. Jenkins most recent book at http://tinyurl.com/perilousrealm

The conclusion of hypothesis 41 was as beautiful as it was convicting. The fathers speak of a stability of mind and heart that deepens through the ascetic life and allows us to see the most subtle movements either toward or away from God. This subtlety of perception is unmatched in the spiritual tradition. The ascetic life revealed to the fathers not only sin and its manifestations, but the power of God's grace to transform our lives in such a way that every impediment is removed that prevents us from loving unconditionally. The ascetical life is not an end in itself. It allows us to “ascend the cross”, the fathers tell us. The purity of heart that is achieved through it, the freedom from the passions, allows us to love in a self-emptying fashion, and to truly abandon ourselves to the will of God. Every illusion is set aside and one gradually comes to see with greater and greater clarity that “all is grace”. It is then that the desire for God compels us in our every word, thought, and action! --- Text of chat during the group: 00:25:38 Anthony: Perhaps something should be allowed for different characters or temperaments. Maybe this is a reason Westerners have different orders.   00:30:05 Louise: Was the Ethiopian a demon or a hallucination?   00:43:12 maureencunningham: Longest road is from the head to heart   00:50:34 Ernest: So doesn't it help to have a spiritual director to regularly guide your path.   00:54:06 John: There's a book called "Talking Back" by Evagrius which has a variation of mocking evil thoughts: he supplies verses of Scripture against a whole variety of evil thoughts.   01:07:53 Ernest: But doesn't one experience these higher gifts, greater than earthly bread, when one receives Holy Communion…the real presence of Jesus?   01:10:52 Louise: In the Sufi mystical tradition, the disciple-to-be had to wash the latrine for 5 years, and only that. Afterward, he could attend the meetings with the Sufi master, where he was mostly bashed, laughed at, lied to, publicly humiliated, etc. while love was produced in his heart. What a way to chose the heart!   01:12:44 Paul Grazal: +1   01:17:30 Paul Grazal: Amen.  Thank you Father   01:18:56 maureencunningham: Beautifully said Thank You.   01:19:25 David Fraley: Thank you, Father!   01:19:28 Lorraine Green: Thank you very much Father  

In Part II of our discussion with Joel Kalvesmaki we explore the philosophy and mysticism of the Kephalaia Gnōstika, Evagrius' masterwork of mind-bending metaphysical aphorisms.

Part I of a discussion of Evagrius of Pontus – ascetic, philosopher, developer of Origen's thought, and mystical writer – with Joel Kalvesmaki. In this episode we cover the life and work of the great sage, in particular his ‘gnostic trilogy', and discuss the ‘Second Origenist Controversy' which would decide the fate of his opinions vis à vis Orthodoxy in the sixth century.

We continued to our reflection on step number 14 - gluttony, or that “clamorous mistress, the stomach.”  We are being exposed to the wisdom of the fathers, so deeply rooted in their experience of human nature and how it has been effected by sin. St. John, in his typical fashion, reveals to us the subtleties (psychological, emotional and spiritual) of how we are deceived by the evil one and how our bodily appetites can be used against us. It is precisely because our appetite for food is natural and needed for sustenance that it is something that can be used against us and so powerfully.  This step shows how St. John and the other fathers were not only spiritual warriors, but the first depth psychologists. They knew how the mind and the heart work. We are easily deceived and easily moved to rationalize our use of food. Perhaps what is most significant is that St. John shows us how essential this practice of fasting and abstinence is in our spiritual life. We can't be dabblers or minimalists. Because it is such a part of who we are, our appetite for food must be formed and shaped both by discipline and by the grace of God. What and how we eat is often a reflection of our emotional state a response to a need and desire for consolation. Rather than nourishing ourselves upon the love of God, we will choose some thing that offers immediate satisfaction - even though we know it is ever so temporary. --- Text of chat during the group: 00:22:56 Anthony: Months ago we talked about the monk who cut off his genitals, to great spiritual and physical harm.  Fasting is a healthy way of cutting off an appetite; it cannot be complete, since that is absolutely repulsive to natural law.  It encourages both cutting something off and moderation in approach.  Maybe that is a reason why fasting is a help for both gluttony and lust.   00:24:00 Anthony: In addition, fasting is accessible to both men and women - a remedy for all.   00:25:03 angelo: Reacted to "Months ago we talked..." with

In this Episode of Fearless we move beyond identifying the biggest fears that threaten us (Lesson 2), into equipping ourselves for the counterattack. Chris and Fr. Dave present an ancient spiritual exercise for conquering fears, inspired by the desert father Evagrius of Pontus: ‘talk back' to them with Scripture.

Have the great Christian saints, over millennia, been in agreement about some central points and practices if we hope to continue our growth? One scholar says they have been indeed. Dave Schmelzer runs down some key points of interest, not least the happy surprise that, if we keep at this, our reward will be an overflowing playfulness in our lives. Mentioned on this podcast:Jason M. Baxter's book An Introduction to Christian Mysticism; Recovering the Wildness of Spiritual LifePete Holmes on not knowingSome mystics who come up: Hildegard of Bingen, Gregory of Nyssa, Meister Eckhart, Thomas Merton, Evagrius, Nicholas of Cusa, Pseudo-Dionysius, Augustine, Francis of Assisi, John Ruusbroec, Evelyn Underhill, C.S. Lewis

Today someone mentioned to me that Saint John Climacus does not mince words when speaking about the spiritual life, and in particular when speaking about the passions. This is unequivocally true. John does not varnish the truth. His heart has been formed in such a way that it would be impossible to do so; his view of God, man, redemption, and sin is shaped by the cross, and by the fullness of the gospel. Such is the case in our reading this evening of Step 8. St. John begins to define for us the nature of freedom from anger and the virtue that leads us along that path: meekness.  In this step like so many others, our view of reality and our experience as human beings is going to be challenged. Our experience of aggression in ourselves and from others must be seen now through what has been revealed to us in Christ and through the Cross. We must allow the grace of God to shape our identity so deeply that we remain unmoved either by dishonor or by praise. Meekness is allowing the love of God to touch our emotions and affective state as well as the incensive faculty that protects us from sin.  The Scriptures teach us that “the anger of man does not bear fruit acceptable to God.”  The reason for this is that such anger is often driven by an insatiable desire that we be treated in a fashion that satisfies our vainglorious needs or our sense of justice. Anger, however, can become so deeply rooted within the soul that bitterness becomes the lens through which we view relationships, and circumstances of every kind. It can become the log in our eye that prevents us from seeing any goodness in the world or others. Let us, then, listen attentively to what John says and allow him to guide us along this challenging path. --- Text of chat during the group:  00:03:22 FrDavid Abernethy: page 119, para 66   00:18:02 Maple(Hannah) Hong: What page?   00:19:24 Sean: Top of 120   00:20:06 Maple(Hannah) Hong: Thank you, Sean!   00:57:54 Jeff O.: Evagrius talks a lot about the blinding effect of anger on the intellect of the mind, blinding the seer and consequently how meekness allows us to see (know) God   00:58:11 Eric Ewanco: Reacted to "Evagrius talks a lot..." with

"Do not pray for the fulfillment of your wishes, for they may not accord with the will of God. But pray as you have been taught, saying: Thy will be done in me (cf. Luke 22:42). Always entreat Him in this way - that His will be done. For He desires what is good and profitable for you, whereas you do not always ask for this." - Evagrius Ponticus. Swami Sarvapriyananda speaks on Evagrius's teachings on prayer.

We are talking about Evagrius of Pontus again and break down of the sin of wrath. Many people struggle with anger, and Evagrius says that anger and wrath are the enemies of true prayer. When we are angry it blinds us and we often have reactions we wouldn’t normally have or condone. Two things can happen: we act on our anger (and later regret it) or we don’t and we feel like a whimp. So…what’s the correct way to react when experiencing anger? Tune in and find out more!

We are talking about Evagrius of Pontus again and break down of the sin of wrath. Many people struggle with anger, and Evagrius says that anger and wrath are the enemies of true prayer. When we are angry it blinds us and we often have reactions we wouldn’t normally have or condone. Two things can […]

In this episode we discuss acedia as described by Evagrius of Pontus. We often hear it described as sloth or laziness, but a more accurate understanding is “sadness”, “despondency”, or “despair”. Laziness is a symptom and not the sin itself. Fr. Rob and Fr. Conrad break down the main symptoms of acedia and also how to combat this sin. Tune in to learn more!

In this episode we discuss acedia as described by Evagrius of Pontus. We often hear it described as sloth or laziness, but a more accurate understanding is “sadness”, “despondency”, or “despair”. Laziness is a symptom and not the sin itself. Fr. Rob and Fr. Conrad break down the main symptoms of acedia and also how to […]

I've often thought the Desert Fathers were the first and truest of depth psychologists. Their understanding of the human person, the workings of the mind and the heart, the effects of the emotions, and the workings of the unconscious is unparalleled in anything that we have seen before or sense.  Tonight Saint John Climacus, in a few paragraphs, takes us into those depths. He shows us the extent to which we can become conceited and that a false self can begin to emerge and become solidified. Out of their experience the Fathers came to know the many and varied ways that these things manifest themselves and the spiritual remedies to be applied. Disobedience, our inability to hear the truth and embrace it with love, has an impact on every area of our life and every relationship. It can lead to a kind of passive-aggressiveness that hardens the heart and makes us insensible to the needs of others or their goodness. Even Saint John says that he is amazed at the dexterity that we show in all manner of sin and the diversity of evil that flows from it. --- Text of chat during the group: 00:14:17 FrDavid Abernethy: para 81 page 88   00:14:34 Sr Mary of our Divine Savior solt: Hi What page again please   00:14:45 FrDavid Abernethy: page 88   00:14:50 FrDavid Abernethy: para 81   00:15:07 Sr Mary of our Divine Savior solt: Thank u   00:15:49 Sr Mary of our Divine Savior solt: Good to be here   00:31:39 Johnny Ross: The paradox of true freedom is that it is found in obedience and conformity to our spiritual practice as shown by Christ. True freedom is not being able to do what you want. That is the distortion of modernity.   00:35:19 Carol Nypaver: What if bearing with insults  causes suspicion from one's boss in the workplace? At what point can we defend ourselves?  Doesn't justice demand that?   00:37:37 Carol: Like a lamb led to the slaughter, he opened not his mouth   00:38:15 Jeffrey Ott: This seems to align with Evagrius' conversations on meekness and how courage and patience work together, “the work of courage and patience is to know no fear of enemies and eagerly to endure afflictions.”   00:38:36 Ambrose Little, OP: I wonder if some of the genius is that instead of trying to tackle lust head on, it's coming at it from a different angle--one that is less associated with bodily desire. The mental desire for respect/high opinion of yourself (pride), though, is similar in that it is also a disordered desire. So if we learn to tame pride by embracing scorn, that exercise can teach us experientially how to tame lust (or other passions).   00:40:58 Cindy Moran: I have known some who have stayed in an abusive marriage saying they a trying to grow in holiness.   00:48:16 Ambrose Little, OP: Not a few saints have embraced significant personal suffering as a way of penance. Do you think it's ever right to endure, for example, an abusive relationship as a form of penance? Or what about an abusive brother in a monastic community?   01:03:07 Johnny Ross: This ego-centric Self is an illusion used by the prince of this world to control us. What about the tension between love thy neighbor as thyself and pick up thy cross and deny thyself. What is this self referred to here?   01:10:26 Ambrose Little, OP: like a small child..   01:15:45 Lee Graham: What is my motive for doing something a certain way? Seek Pure motives as well as purity of heart.   01:18:29 Bonnie Lewis: Father, I'm afraid you cut out.  I didn't hear what you just announced.   01:18:37 Sr Mary of our Divine Savior solt:

In this week's conversation between Dr. James Emery White and co-host Alexis Drye, they discuss a tool for understanding who God created you to be that is deeply rooted in ancient Christian thinking. It's called the Enneagram. The concept of the Enneagram dates back to the earliest centuries of the ancient Eastern monastic movement, to the times of the Desert Fathers. It's most notably attributed to Evagrius Ponticus, who created a list of eight corresponding virtues and vices. These would later be incorporated into the nine points of the Enneagram. So how can Christians use this tool as a part of their ongoing walk with Christ? Episode Links While this podcast provides a great overview of the Enneagram, you can take a deeper dive into it through a four-week series delivered by James Emery White at Mecklenburg Community Church called “Finding Your Way to You: The Bible, The Enneagram and Self-Understanding.” The fourth installment of that series was an interview between Dr. White and author and speaker Suzanne Stabile. She has, by far, written the most thorough and well-researched books on this topic, and has devoted her time to helping people understand how to apply the Enneagram to their life and their relationships. You can find out more about her through her website Life in the Trinity Ministry. Her books, which really should be read in the following order, are: The Road Back to You, The Path Between Us and her latest book, The Journey Toward Wholeness. For those of you who are new to Church & Culture, we'd love to invite you to subscribe (for free of course) to the twice-weekly Church & Culture blog and check out the Daily Headline News - a collection of headlines from around the globe each weekday.

In this episode we talk to Brandon Dahm about his recent article, Correcting Acedia through Wonder and Gratitude. We talk about virtue formation and fight vice, the nature of emotions and acedia, and how practicing gratitude and wonder corrects acedia.  The discussion includes the thought of the desert fathers, Evagrius and Cassian, Aquinas, G.K. Chesterton, and Robert Roberts.

"The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices within Christian teachings,[1] although they are not mentioned in the Bible. Behaviours or habits are classified under this category if they directly give rise to other immoralities.[2] According to the standard list, they are pride, greed, wrath, envy, lust, gluttony and sloth,[2] which are contrary to the seven heavenly virtues. This classification originated with the Desert Fathers, especially Evagrius Ponticus, who identified seven or eight evil thoughts or spirits to be overcome.[3] Evagrius' pupil John Cassian with his book The Institutes brought the classification to Europe,[4] where it became fundamental to Catholic confessional practices as documented in penitential manuals, sermons such as "The Parson's Tale" from Chaucer's Canterbury Tales and artworks such as Dante's Purgatory where the penitents of Mount Purgatory are grouped and penanced according to their worst sin. The Catholic Church used the best of the deadly sins to help people curb their evil inclinations before they could fester. Teachers especially focused on pride, which is thought to be the sin that severs the soul from grace[5] and is the very essence of evil, and greed, both of which underlie the other sins. The seven deadly sins are discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches as well as older textbooks.[1] The seven deadly sins, along with the sins against the Holy Ghost and the sins that cry to Heaven for vengeance, are taught especially in Western Christian traditions as things to be deplored.[6]" --- Send in a voice message: https://anchor.fm/antonio-myers4/message Support this podcast: https://anchor.fm/antonio-myers4/support

Observing the death of a dear friend, Leslie Verner reflects on chronos (clock time) versus kairos, moments that reveal what truly matters. She draws on Madeleine L'Engle's Walking on Water, Thornton Wilder's Our Town, C. S. Lewis's Mere Christianity, George Eliot's Middlemarch, When Breath Becomes Air, Sayings of the Desert Fathers, Jean-Charles Nault, Kathleen Norris, Saint Benedict, Evagrius, and the New Testament. Learn more about your ad choices. Visit megaphone.fm/adchoices

The First Disposition: LoveLove is rule one. It's the thing that ought to inform your life.I think most everyone agrees with the wealthy Stoic philosopher, Seneca, who wrote, “There is no enjoying the possession of anything valuable unless one has someone to share it with.”Five minutes of Internet surfing would yield a hundred other aphorisms about the supreme importance of love that most would agree with.But what exactly is it?It's simply this: attraction to other.That's it.But it's crucial. By attracting yourself to other, you are pulling yourself out of yourself, as it were. It's why love is so irrational and magical, yet so manifestly powerful that even logic and philosophy can't deny its importance.Love is what happens when you put yourself second . . . .behind the object loved. Love, then, walks hand-in-hand with humility. Humility is nothing more than self-forgetfulness. It's not self-deprecation or declarations of your worthlessness. It's a disposition that isn't focused on yourself at all.Once you're not focused on yourself, the problems that arise from self-centeredness — the grasping greed, inflamed lust, ego-centered ambition — decrease.You are then better positioned to love . . . and to develop the other dispositions discussed below.“In front of love, passionlessness marches.”Evagrius, The PraktikosTemporal Disposition: The NowThe present moment is the only thing you can control. The past is gone, the future might not even arrive, and if it does arrive, it won't be in the form you anticipate.To live in the present moment is the most common-sensical thing in the world, but it also seems to be the hardest thing in the world, especially in the modern world where everyone seems to be afraid: running from, rushing to, or bracing for . . . something to come.Just stop it. Be in the present moment, softly writing off regrets, calmly refusing to entertain worries about the future. Just addressing the task at hand.If you need to plan responsibly for the future, that's fine. Just try to think about the future only to the extent it depends on the present moment.Yes, it'll take practice, but I'm convinced this very difficult disposition is worth all the wisdom in the world if it can be acquired.And if you want a simple disposition hack, try this: cultivate a spirit of thankfulness. The mere mental act of being thankful contents your mind with something else, taking it off you, past regrets, and future schemes. It's remarkably effective.Also: Cultivate the ability to focus. It's a key to living in the present moment.It's also the third disposition.“Only a man who lives not in time but in the present is happy.” Ludwig WittgensteinDisposition During Active Life: ConcentrationMost people associate “active life” with work: life on the job.But here I mean the active part of life in general . . . pretty much anything that isn't sleeping, meditation, or abject sloth. Work, yes, but also play, whether it's gardening, golfing, socializing, exercising, reading, etc.Whatever you do, focus on it and only it.I realize that's pretty routine advice that's hard for many people to follow, but here are three tips that might help:(1) Tie your focus to humility. Why do you get distracted? Maybe it's because your ego tells you something else might please you more than the task or person in front of you now. Tell yourself that all you deserve is the current task.(2) Understand the “flow.” There are two types of mental effort: “concentration on the task and the deliberate control of attention.” Daniel Kahneman. When you're in the flow, the deliberate control of attention occurs without trying, with the result that your mental energy isn't divided: all of your mental efforts can be spent on the task. Merely by understanding what the flow is and appreciating what's going on when trying to concentrate will make you better at it.(3) Try to imbue everything, even office life, with a spirit of play. Play, the Jungian analyst Robin Daniels points out, occupies that “transitional space” between subject-object: you're focused on an object that you enjoy. The object takes you out of yourself, but you are still having fun. If you cultivate the spirit of play in everything, especially your work, focus follows naturally.“In the intellectual order, the virtue of humility is nothing more nor less than the power of attention.” Simone WeilThe flow is a state of “effortless concentration so deep that [the persons in the flow] lose their sense of time, of themselves, of their problems.” Daniel Kahneman“Blur the distinction between work and play.” Winifred GallagerDisposition of Movement: SlownessWhy, exactly, do we rush?There can be specific reasons, of course. If a kid is drowning, I hope your pace quickens.But in general, why do we rush?I think the answer is pretty clear: it's because we're self-centered. We rush because we're trying (often only semi-consciously) to satisfy something we want.If we slow down, we may not reach our aim. The rushing, in turn, feeds our self-centeredness, “enabling” it, as it were. Our ego inflates even more, feeding a growing frenzy of ambitions, schemes, and plans that we must rush to meet, creating in us a disposition of hurriedness.We need to flip that disposition. We need to slow down drastically and develop the disposition of slowness.It'll let air out of your ego. As your ego deflates, you become calmer. As you become calmer, you start to think more clearly.If you doubt this, try a simple experiment: After a hectic day, drink wine, relax, and observe. The depressant in a moderate amount of alcohol takes you out of yourself by slowing you down, mentally and physically. It calms you, letting you think and see more clearly, and when it does, you normally start to see the goodness of existence.Moving with deliberate slowness is, in my experience, a dry version of drinking wine.“To become a philosopher, start by walking very slowly.” Nassim Taleb“Rushing is a form of aggression.” Robin DanielsDisposition Toward Noise: SilenceThis one is tricky. Noise, after all, isn't something you control, right? That's why your neighbor with the leaf blower sucks. You can simply divert your eyes from an unpleasant sight, but you can't simply divert your ears from an unpleasant noise.Moreover, in the modern world, noise is ubiquitous. Over 50 years ago, Max Picard, a philosopher who detested noise, said the modern world is historically unique because noise was everywhere, as exemplified by the radio:“Radio has occupied the whole space of silence. There is no silence any longer. Even when the radio is turned off, the radio-noise is so amorphous that it seems to have no beginning and no end; it is limitless.”Things have only gotten worse since then.Fortunately, there are two types of noise: inner and outer. You have a lot of control over the inner. You can turn down the volume of the passions that inflame your mind, slow down the parade of thoughts, dull the drumbeats of ambitions that keep you in a state of steady agitation.But you'll have to practice. The noise in our modern world makes it more difficult to practice, but it can be done: by closing the door, using noise-canceling headphones, meditating.Once the volume of inner noise is turned down and you've cultivated the disposition of silence, you will find yourself closer to a state of stillness, which, as Ryan Holiday points out in his recent bestseller, Stillness if the Key, is crucial to a good existence.“Silence is not just the absence of noise any more than peace is the absence of war. It is rather a positive and difficult accomplishment, a state of justice in the soul in which according to the classical formulation stretching back to Plato, each part receives its due in the performance of its proper function.”John Senior, The Restoration of Christian Culture

Tonight we read the 21st letter of the Saint to the young Anastasia. In many ways this is the most touching and beautiful of letters and yet also the most simple in its content. St. Theophan lays out for Anastasia the path that God has opened for us to reunion. He want her to understand that everything has already been set before us. We do not, and must not, seek to fashion a path for ourselves or devise a plan of our own hands. It is His yoke and burden that we must take upon ourselves because it alone is perfectly fit to lift us up and heal us. God has given us all. Better yet, He has given us everything – the perfect love of His only begotten Son and the gift of His own Spirit. We are given something far greater than the original innocence of Adam and Eve. We are given a share in the very life of God and all that He asks is that we receive it with humility and gratitude. Our responsibility is simply to embrace His will and providence and to remove any obstacles that may be an impediment to the work of this grace in our lives. If one were to sum up this letter it would be “All is Grace” - grace that must be received with a childlike faith.   ----- Text of chat during the group Fr. John (Ivan) Chirovsky: regarding eastern Christian use of the word "passion". In 375 AD, Archdeacon Evagrius of Pontus (c. 346-399) developed a comprehensive list of eight evil assaulting “thoughts” (Greek: logismoi).  Through the centuries this was systematized in the East by various saints, mostly St. Maximos the Confessor (590-662).  The assaulting  “thoughts” act on and overcome people, becoming habits or compulsions of thinking, feeling-willing, and desiring over which we end up having little or no control.  At this point, the “thoughts” are said to have become “passions” (Greek: pathеа).  A “passion” (from pathos in Greek) is any deadly obsession that seems to be beyond our ability to control, let alone to recognize, in ourselves.  Thus, a passion is any spiritual “cancer”, or “death-bearing” and “soul-corrupting” sin.  The Greek word “pathos” can also mean - and be translated as - “suffering, desire, energy, zealous activity, craving”, depending on its context. Fr. John (Ivan) Chirovsky: In the East, the passions are a distortion, deprivation or misdirection of the intellective, appetitive and incensive powers of the soul.  See Tables at: http://ocampr.org/wp-content/uploads/2011/03/the-christian-ascetic-tradition-on-dejection-and-despondency-david-holden-2004.pdf.  The “passions” enslave us and thereby are the chief cause of our sufferings.  In liberating us from sin and the effects of sin, our Lord delivers us from our passions as well as the pain which they cause.  Fr. John (Ivan) Chirovsky: St. Gregory the Dialogist (Pope of Rome from 590-604) would revise Evagrius' list to form what, in the West, is today more commonly known as “the Seven Deadly Vices”, or Sins.  [Also in the West, the current edition of the Catechism of the Catholic Church, for example §1767, uses the word “passion” to indicate something that is morally neutral, merely a strong feeling or emotion, and thus not sinful - unlike the way that the word “passion” is used in the East.]  Those Eastern Church Fathers, whose works were written between the 4th and 15th centuries and collected and published in the Philokalia-Добротолюбіє, list “by name a total of 248 passions and 228 virtues” (see English language edition, page 205, Volume 3). Fr. John (Ivan) Chirovsky: St. John “of the Ladder” (Climacus, 579-649) was of the opinion that although the passions (пристрасті) were not directly created by God, they are still naturally good, except for akedia-listlessness, despondency.  In Step 26, 156, of his Ladder of Divine Ascent, he writes: “Nature gives us the seed for childbearing, but we have perverted this into fornication.  Nature provides us with the means of showing anger against the serpent, but we have used this against our neighbour.  Na¬ture inspires us with zeal to make us compete for the virtues, but we compete in evil.  It is natural for the soul to desire glory, but the glory on high.  It is natural to be over¬bearing, but against the demons.  Joy is also natural to us, but a joy on account of the Lord and the welfare of our neighbour.  Nature has also given us resentment, but to be used against the enemies of the soul.  We have received a desire for food, but not for profligacy.”   Fr. John (Ivan) Chirovsky: It is when we use our free will to misdirect the passions from the good towards the evil, that we allow the passions to gain control over us.  This, in turn, is how the thieves, or demons, are empowered by us to rob us of eternal life.  A helpful passage on this latter point regarding what demons do, is to be found in the homily at: https://www.holycross-hermitage.com/blogs/articles-sermons/sermon-for-the-sunday-of-st-john-climacus-2017

Our Lady is calling us to a greater quality and quantity of prayer. I have been encouraging you to spend more time in silence and solitude with Jesus in prayer. So what do you think people give as the number one reason for not spending time in prayer? They are too busy. We all think we are too busy… CCC 2742 We have not been commanded to work, to keep watch and to fast constantly, but it has been laid down that we are to pray without ceasing. Evagrius (cf. 1 Thess. 5:17)  I do not believe we lack time for prayer because we lack love for God. I think the real culprit is that we have been addicted to the routines of our life and these just need to be broken to create new routines and habits.  Luke 5:12-16 Jesus was not too busy to pray  While he was in one of the cities, there came a man full of leprosy; and when he saw Jesus, he fell on his face and besought him, “Lord, if you will, you can make me clean.” And he stretched out his hand, and touched him, saying, “I will; be clean.” And immediately the leprosy left him. And he charged him to tell no one; but “go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to the people.” But so much the more the report went abroad concerning him; and great multitudes gathered to hear and to be healed of their infirmities. But he withdrew to the wilderness and prayed. Jesus had the power to heal any disease – people flooded him with requests – healing people of horrible diseases is important stuff – Jesus was really busy with all these sick people – but He was not too busy to pray. In the face of all this need – he withdrew to the wilderness and prayed.  Jesus spent time in deep friendship, relationship with His Father in prayer because he built the habit, the routine of prayer.  Mark 1:35 In the morning, long before dawn, he got up and left the house, and went off to a lonely place and prayed there. Peter and his companions set out in search of him, and when they found him they said, 'Everybody is looking for you'. Matthew 14, After Jesus fed the 5000 with the multiplication of the loaves, Directly after this he made the disciples get into the boat and go on ahead to the other side while he would send the crowds away. After sending the crowds away he went up into the hills by himself to pray. When evening came, he was there alone, Luke 22:39 After the Last Supper, Jesus left to make his way as usual to the Mount of Olives, to pray. Notice, Scripture points out, Jesus went to pray, as usual, as was his custom, this was his habit or routine.  Jesus had a deep friendship with His Father because he had the habit, the routine of prayer. Beginning and ending each day in prayer was his way of life. We will not reach deep friendship with God in prayer until we establish the habit, the routine of prayer – it's all about our routines.  I know you want a deeper friendship with God, and you know friendship takes time. Yet you probably find yourself almost powerless to make the change. What's the problem, are you just weak? Do you have no will power? Will-power just means the ability to form routines. The routines we form consciously or unconsciously we can carry out. These routines over time become so powerful they become addictions. There is an old saying, make good habits and become slaves of them. We become slaves to all habits, good or bad. The sub-conscious is powerful. The subconscious is simply habits we have formed into routines of thinking and living. We have built routines in our lives and those routines are so powerful they make us addicts. If we want to make some change, then we must make a break in our ritual, in our routine. We just need to make one change in our daily ritual to change our routine and begin to form new habits to spend more time in friendship with God in prayer. What daily rituals prevent you from spending more time in prayer? What can you do to break one of those rituals and begin anew?