Podcasts about evagrius ponticus

The Catechism teaches about the effectiveness of prayer and how to persevere in prayer. Fr. Mike explains that although God already knows what we need before we ask, he wants us to pray, and he extends us dignity by allowing us to pray and ask for what we need. In the process of prayer, we are able to learn the heart of the Father, grow closer to him, and become more like him. The Catechism goes on to state that when it comes to prayer, it is always possible, a vital necessity, and inseparable from the Christian life. Today's readings are Catechism paragraphs 2738-2745. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Today, we're unraveling the knotty history of the seven deadly sins and shining a light on some surprising historical tidbits. Buckle up because your perception of virtue and vice is about to get a playful shake-up! Did you ever wonder where the idea of The Seven Deadly Sins came from? Well, buckle up because today we're joined by our special guest Elise Loehnen, who is the host of the podcast, “Pulling the Thread”, and author of the New York Times Bestseller, ON OUR BEST BEHAVIOR: THE SEVEN DEADLY SINS AND THE PRICE WOMEN PAY TO BE GOOD. It turns out, they were first discussed not by Moses or Jesus, but by a fourth-century monk named Evagrius Ponticus, who, after a spicy scandal, decided to jot down what he considered the eight pesky 'demons' of daily life. And yes, there were originally eight! But hold onto your hats - that's not all! We journeyed through how these so-called 'sins' have seeped into our view of femininity. From the historical mistreatment and misunderstanding of Mary Magdalene, all the way to modern challenges women face, like feeling the need to police each other and subjugate their desires to societal expectations. This is not your typical Bible study class! Whether you're a history buff, a feminist, or someone who loves a good old deep dive into cultural norms, this episode is your ticket to thinking differently about the world around you. #goodgirl #parentingpodcast #mompodcast #parentingtips #momlife #selfcare Resources We Shared: Learn more about Elise Loehnen  Join our newsletter! Create a family meal plan and chore plan in seconds! Get our 7 Chat GPT Prompts That Manage Your Home & Family Like Magic absolutely FREE! Join our FREE No Guilt Mom Podcast group Visit No Guilt Mom Check out our recommended books and books from today's podcast guest HERE! Rate & Review the No Guilt Mom Podcast on Apple here. We'd love to hear your thoughts on the podcast! Listen on Spotify? You can rate us there too! Check out our favorite deals and discounts from our amazing sponsors here! 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)        

Host Lisa Colon DeLay reflects on what is meant by Angel's Bread (the virtue) that combat the vice Dragon's Wine according to Evagrius Ponticus, via Fr. Gabriel Bunge

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".

The Catechism teaches about the effectiveness of prayer and how to persevere in prayer. Fr. Mike explains that although God already knows what we need before we ask, he wants us to pray, and he extends us dignity by allowing us to pray and ask for what we need. In the process of prayer, we are able to learn the heart of the Father, grow closer to him, and become more like him. The Catechism goes on to state that when it comes to prayer, it is always possible, a vital necessity, and inseparable from the Christian life. Today's readings are Catechism paragraphs 2738-2745. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Defining sin What is sin in the Christian tradition? What do we mean by “7 Deadly Sins”? 7 deadly sins: pride, greed, wrath, envy, lust, gluttony and sloth. Developed in the 300s with the Desert Fathers, especially Evagrius Ponticus. The 7 capital virtues were chastity, temperance, charity, diligence, patience, kindness, and humility. In Dante's Inferno there are 8 categories of sin: Lust, Gluttony, Greed, Wrath, Heresy, Violence, Fraud, Treachery. The Sins of Board Gaming 1 - It's All About Winning (Pride and Wrath) Winning as ontological end and not functional end (trading seriousness for delight) Fraud and treachery were the worst sins in Dante's mind For games to work, you have to try to win, but winning is no more the point of games than framing is the point of a house or the engine is the point of a car 2 - It's All About Owning (Greed and Envy) Hyper consumption of games - materialism How does this game fit in my collection? This is not a cheap hobby (no hobby is cheap, in the end), so what fits in your budget and priorities? I love the idea of a game swap or trade or market so you get some value out of them and they don't clutter up your life (Marie Kondo) Seeing ourselves first and foremost as consuming beings can rob us of delight and gratitude over what is before us. World in a cup of tea. 3 - It's All About You Being Right (Pride) Arrogance about different games (trading exclusion for inclusion) - tribalism. My games are better than your games. My people are better than your people. My god is better than your god. Assumption that everyone should play games 4 - It's All About You Being in Control (Pride) Alpha player (trading control for agency) 5 - It's All About You (Pride) Putting the games over people - Buddhist concept of valuing people over principles Flexing your games or knowledge Putting principles over people - Buddhist teaching, Jesus tooTurning play into work 6 - People Not Taking Gaming Seriously (Sloth) Bringing the wrong attitude to the table Not respecting other's property Cheetos Agreeing to play a game but not really focus on it 7 - Turning Play into Work? The nature of sin is that it takes something and good and twists it There's more to life than games Anything can become your god Next Episode - Liz Davidson - Value of Solo Gaming CALL TO ACTION: Subscribe to our newsletter (https://buttondown.email/BoardGameFaith) Support us on Patreon (https://www.patreon.com/boardgamefaith/) interact with us on Instagram (https://www.instagram.com/boardgamefaith/) Discord us Discord (https://discord.gg/MRqDXEJZ).

In this episode, Jack and Kenny go on an exploration of prayer and how our understanding of the nature, attributes, and character of God gives ground to our efforts in prayer. Happy listening! Episode 18 Outline: Start-01:31 - Introduction. 01:31-04:25 - Welcome to Jack and 3 questions. 04:25-14:28 - You quote Evagrius Ponticus, who says: "If you're a theologian, you truly pray; if you truly pray, you're a theologian." What then is the connection between our understanding of God (our theology) and our prayer life? Why has the work you've done on prayer been important to you? What are the different types of prayer and their implications? 14:28-29:20 - When we expect God to act on our prayers, specifically through petition or lament, what are the underlying theologies within our expectations? What are we getting into when we're asking God to respond to our prayers? What are some of the implications? 29:20-32:35 - What does it mean for God to be omniscient and for us to have a will, in a practical sense, for us to pray? 32:35-End - Closing prayer and further information.  

The June 16th episode on gluttony caught many listeners by surprise, so today Heather revisits this topic to go even deeper into what the Bible says about gluttony. Heather delves into the topic of gluttony again and provides listeners with tools to think critically about what it means according to Scripture, not bloggers or internet pundits. Today Heather discusses how the Church has historically used manmade created lists of virtues and vices but how it's crucial to interpret them in light of God's word. She also questions how our interpretations of scripture have been influenced by diet culture and encourages listeners to have conversations with their spiritual leaders about this topic, with their Bibles open. Here are some of the resources referenced in today's show: Listen to part one on Gluttony here: https://omny.fm/shows/compared-to-who/what-is-gluttony-really-what-the-bible-really-says John Cassian's 8 Vices: https://www.wenorthodox.com/forum/on-spiritual-life/on-the-eight-vices-st-john-cassian-c-ad-360-c-435 Some interesting thoughts on Evagrius Ponticus and John Cassian from a Catholic priest: https://desertfathers.blogspot.com/2014/02/mysticism-evagrius-ponticus-and-john.html Deuteronomy 21:18 Proverbs 23 Proverbs 24:13 1 Timothy 3 Colossians 2 Today's episode is sponsored by Classical Conversations. Learn more at: www.classicalconversations.com/comparedtowho Have you subscribed to the Compared to Who? show? Do so on your favorite podcast app! Ready for Christian body image coaching? Learn more at: comparedtowho.meSee omnystudio.com/listener for privacy information.

Alec & Nick take to the proverbial skies with this discussion around the dreaming and engineering feats which make possible the various metaphorical and real forms of Flight. Diverting from some of FT's established conversations dealing with cultural and musical wreckage, this episode looks into moments of lift and inspiration, as supported by efforts of imagination, study and experimentation. The discussion ranges from a consideration of passive and active flight, the commercial airline experience, musical tuning systems and just intonation, the tensions inherent in human progress, the journals of Leonardo DaVinci, synthesis and synthesizers as instruments of belief and knowledge, Buckminster Fuller's “Great Pirate” paradigm, Evagrius Ponticus' “Demon Pilot,” and more.

Jordan Daniel Wood is a Catholic theologian and stay-at-home dad of four young daughters. He holds a PhD in Historical Theology from Boston College. I have talked with him before with John Vervaeke, and Nathan Hile. We talk mostly about his book "The Whole Mystery of Christ" and Maximus the Confessor. We also mention Hans Urs von Balthasar, Friedrich Nietzsche, Barton Stone, Alexander Campbell, John Piper, Tim Keller, NT Wright, Marcion, Origen of Alexandria, Athanasius of Alexandria, Augustine of Hippo, Fr John Behr, Ralph Waldo Emerson, Thomas Aquinas, Gregory of Nazianzus, Gregory of Nyssa, Evagrius Ponticus, Josephus, Hillary of Poitiers, Cyril of Alexandria, Dionysius the Areopagite, Karl Rahner, Friedrich Wilhelm Joseph Schelling, Nestorius, and many more. The Book "The Whole Mystery of Christ" : https://www.amazon.com/Whole-Mystery-Christ-Incarnation-Confessor/dp/0268203474 Our previous conversation on Grail Country: https://www.youtube.com/watch?v=qjyz-HwQM10

"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.

Music: Domenico Zipoli Adagio per oboe, cello, organo e orchestra

Caroline Hosts Sam Henry; the creator and curator of Daily Wisdom Texts (https://www.dailywisdomtexts.com). Daily Wisdom Texts is a subscription service that sends you text messages from wisdom literature each day to provide a daily moment of meditative reflection. Announcing a partnership with great ally-guest Egyptian aphorism artist, Yahia Lababidi, whom we will quote with abandon this Fund Drive hour. Aspiring to Click & Clack, Statler & Waldorf, Caroline and Sam shall to and fro: aphorism poker (Much Yahia), sprinkled with snappy come-backs, Dorothy Parker, and liberating Zen…       Sam Henry is the creator and curator of Daily Wisdom Texts (https://www.dailywisdomtexts.com). Daily Wisdom Texts is a subscription service that sends you text messages from wisdom literature each day to provide a daily moment of meditative reflection.   Available options include sayings of Gautama Buddha, Epicurus, Pierkei Avot (rabbinic maxims), Rumi, Omar Khayyam, Evagrius Ponticus, Heraclitus, Edna St. Vincent Millay, Rabindranath Tagore, Ecclesiastes, the Tao Te Ching and many more!   Today we are excited to announce the launch of a partnership to bring you the aphorisms of Yahia Lababidi. Yahia is a friend and frequent guest of The Visionary Activist. He is the author of Desert Songs and Learning to Pray as well as 9 other books of poems, aphorisms, essays & conversations. You can sign up for a free 14-day trial at https://dailywisdomtexts.com/yahia_lababidi.       Support The Visionary Activist Show on Patreon for weekly Chart & Themes ($4/month) and more… *Woof*Woof*Wanna*Play?!?* The post The Visionary Activist Show – Words to Live By appeared first on KPFA.

Today: spiritual satsang discourses from Hazur Baba Sawan Singh and Baba Ram Singh, also readings from, The Gospel of Thomas (Yeshua) on the Seven Stages of Spiritual Evolution, mystic poems of Kabir (Rabindranath Tagore's, Songs of Kabir), the Anurag Sagar (Ocean of Love), At the Master's Feet, by Sadhu Sundar Singh, Evagrius Ponticus of Egypt (quoted in, The Syriac Fathers on Prayer and the Spiritual Life), and a quote from, The Stranger of Galilee, The Sermon on the Mount and the Universal Spiritual Tradition, by Russell Perkins.   "The escape is through the Sound Current." (Hazur Baba Sawan Singh)   "We should listen to our Masters and follow Their instructions. We should also care about our soul and make this effort of going within, sitting for meditations every day, and listening to Satsangs every day." (Baba Ram Singh Ji)    In Divine Love, Light and Sound, Peace Be To You, Radhasoami,    James Bean Sant Mat Satsang Podcasts Spiritual Awakening Radio https://www.SpiritualAwakeningRadio.com      

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.

"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

This is the final in the series of afflicting thoughts as thought by Evagrius Ponticus. The focus is vainglory and pride explained differently than you may have previously understood them.

Sancta Colloquia Episode 403 ft. Lisa Colόn Delay In this episode I had the honor of speaking with Lisa Colόn DeLay (@LisaDelay) about her book, The Wild Land Within, which was published this past spring. While our conversation is based on the contents of her book, Lisa's wealth of knowledge and grasp of both theology and the pastoral brings us to weave and wend throughout many of life's struggles and blessings. Lisa brings so much love and grace to this conversation, it was a joy to talk with this new friend. Lisa is also very passionate about human beings. This passion is not only communicated in this conversation with me, but is on every page of her text. She loves you and wants you to know it. One of the unique things I want to draw attention to here is that Lisa's text is many parts Spiritual and Practical in its application of theology and pastoral guidance, but the underlying strength of the text is her interlocutors. She's not relying on the standard Eurocentric white male theologians many of us have been trained to revere and frequently reference--if they didn't say it, then how dare you say it?! Lisa participates in dismantling this septic trend and in overturning the status quo through her conversations with profound scholars like: George Tinker, Barbara A. Holmes, James H. Cone, Wilda C. Garnet, Ada Maria Isasi-Diaz, Howard Thurman, Ibram Kendi, Phuc Luu, Gustavo Gutierrez, and Evagrius Ponticus (345-400 CE). It was such an honor to talk with Lisa, I hope you enjoy the conversation as much as I did. Excited? You should be.

This is midway through the series on the eight afflicting thoughts as taught by Evagrius Ponticus (345-400 CE). Today the focus is on weather and acedia.

Lust and Fornication - Afflicting Thoughts (insights from Evagrius Ponticus)

Swami Sarvapriyananda speaks on Evagrius Ponticus' Chapters on Prayer on the occasion of Easter.

Our guest, Ian Cron, is an Episcopal priest, a trained psychotherapist, and author and expert on the Enneagram. His book “The Road Back to You” is a key resource for understanding the Enneagram. Ian recently shared how this personality tool can be part of our healing journey. Ian discovered the Enneagram in 1994 through a book written by Richard Rohr from a Christian perspective. The Enneagram started as a spiritual formation tool used by Evagrius Ponticus, a desert father, in the 8th or 9th century. Much later it began being used by Jesuits and then beyond that into more common use. In brief, the Enneagram is a personality theory that identifies nine different types, each of which is characterized by a dominant motivation or need. The Enneagram Types in Summary Type Ones are called perfectionists. They have an unconscious motivation or need to perfect themselves, others, and the world. Type Twos are called helpers. They are motivated by a need to be needed, loved, and appreciated. Type Threes are called performers. They are motivated by a need to succeed, to appear successful, and to avoid failure at all costs. Type Fours are called romantics or individualists. They are motivated by a need to be special and unique. Fours have a perception that they are missing something essential in their core makeup and the only way they can recover it is by projecting an image of specialness or uniqueness or specialness. Type Fives are called investigators. They are motivated by a need to conserve energy, to gather knowledge and information as a way to fend off feelings of inadequacy or ineptitude. Type Sixes are called the loyalists. They are motivated by a need to have safety, security, and support. Type Sevens are called enthusiasts. They are the joy bombs of the Enneagram. They are motivated by a need to avoid painful or distressing feelings by chasing after and planning adventures, escapades, and a future filled with unlimited possibilities. Type Eights are called challengers. They are motivated by a need to assert strength and control over the environment or over others as a way to mask feelings of vulnerability or tenderness in themselves. Type Nines are called the peacemakers, sometimes the sweethearts of the enneagram. They are motivated by a need to preserve inner and outer peace, to avoid conflict at all costs, and to maintain their connection to others. The Enneagram as a Way to Understand Ourselves and Others  We can use the Enneagram as a way to understand ourselves and others better and we can use it as a tool to promote healing. Sometimes people will find out their type and take it no further but it really can be used in a profound way as a powerful spiritual technology designed to help people experience deep personal healing and change. Ian says we aren’t actually our personality type. We aren’t a “one” or a “two”, rather, the word personality is derived from the word “persona” which means mask. Our personality is made up of adaptive strategies, coping mechanisms, early childhood programming, some temperament hardwiring, but for the most part, it is the way we learn as a child to move through the world and get your needs met. Your personality is in large measure a ‘cover story”. The Enneagram reveals to you who you are behind your personality. You are not your personality. You have a personality. There is an original essence that had to adopt a mask to survive but the mask that helps you survive in childhood will kill you in adulthood. If you continue to use those survival strategies, they work against you as an adult. The Enneagram reveals the “imposter” of our personality. When we do the personal work of the Enneagram, we remain the same person who is still motivated by the need of our type but we gain freedom from using those coping strategies in unhealthy ways. Interestingly, notes Cron, each of the nine motivations...

Our guest, Ian Cron, is an Episcopal priest, a trained psychotherapist, and author and expert on the Enneagram. His book “The Road Back to You” is a key resource for understanding the Enneagram. Ian recently shared how this personality tool can be part of our healing journey. Ian discovered the Enneagram in 1994 through a book written by Richard Rohr from a Christian perspective. The Enneagram started as a spiritual formation tool used by Evagrius Ponticus, a desert father, in the 8th or 9th century. Much later it began being used by Jesuits and then beyond that into more common use. In brief, the Enneagram is a personality theory that identifies nine different types, each of which is characterized by a dominant motivation or need. The Enneagram Types in Summary Type Ones are called perfectionists. They have an unconscious motivation or need to perfect themselves, others, and the world. Type Twos are called helpers. They are motivated by a need to be needed, loved, and appreciated. Type Threes are called performers. They are motivated by a need to succeed, to appear successful, and to avoid failure at all costs. Type Fours are called romantics or individualists. They are motivated by a need to be special and unique. Fours have a perception that they are missing something essential in their core makeup and the only way they can recover it is by projecting an image of specialness or uniqueness or specialness. Type Fives are called investigators. They are motivated by a need to conserve energy, to gather knowledge and information as a way to fend off feelings of inadequacy or ineptitude. Type Sixes are called the loyalists. They are motivated by a need to have safety, security, and support. Type Sevens are called enthusiasts. They are the joy bombs of the Enneagram. They are motivated by a need to avoid painful or distressing feelings by chasing after and planning adventures, escapades, and a future filled with unlimited possibilities. Type Eights are called challengers. They are motivated by a need to assert strength and control over the environment or over others as a way to mask feelings of vulnerability or tenderness in themselves. Type Nines are called the peacemakers, sometimes the sweethearts of the enneagram. They are motivated by a need to preserve inner and outer peace, to avoid conflict at all costs, and to maintain their connection to others. The Enneagram as a Way to Understand Ourselves and Others  We can use the Enneagram as a way to understand ourselves and others better and we can use it as a tool to promote healing. Sometimes people will find out their type and take it no further but it really can be used in a profound way as a powerful spiritual technology designed to help people experience deep personal healing and change. Ian says we aren’t actually our personality type. We aren’t a “one” or a “two”, rather, the word personality is derived from the word “persona” which means mask. Our personality is made up of adaptive strategies, coping mechanisms, early childhood programming, some temperament hardwiring, but for the most part, it is the way we learn as a child to move through the world and get your needs met. Your personality is in large measure a ‘cover story”. The Enneagram reveals to you who you are behind your personality. You are not your personality. You have a personality. There is an original essence that had to adopt a mask to survive but the mask that helps you survive in childhood will kill you in adulthood. If you continue to use those survival strategies, they work against you as an adult. The Enneagram reveals the “imposter” of our personality. When we do the personal work of the Enneagram, we remain the same person who is still motivated by the need of our type but we gain freedom from using those coping strategies in unhealthy ways. Interestingly, notes Cron, each of the nine motivations...

Are ‘thoughts and prayers’ worth anything? This week, Casper is joined by our mentor Stephanie Paulsell to talk about the practice of prayer. Stephanie introduces us to ideas of prayer from theologians such as Evagrius Ponticus, Augustine of Hippo, Simone Weil, and Howard Thurman. And together, Stephanie and Casper talk about what prayer could look like during the Coronavirus.We’ve had a flood of voicemails in the wake of the Coronavirus! This week, we’ve decided to feature voicemails about how people are thinking about and handling their lives during the epidemic. Thanks to Jemma, Rachel, Camden, Kenna and Paige for their beautiful contributions. Also, in case you missed it: Casper has written a book: The Power of Ritual! In July we’ll be doing a twenty-one city live show tour to celebrate the book and many tickets are already on sale.We've launched several online classes. We have a new one starting Sunday just for kids! We’re taking next week off! Season 7, Harry Potter and the Deathly Hallows starts April 16th. See acast.com/privacy for privacy and opt-out information.

Lust. Pride. Greed. Envy. Gluttony. Wrath. Sloth. The seven deadly sins have been around over 1700 years - Evagrius Ponticus penned them in the 3rd century. What do they have to do with being a father? On this weeks show, Chad and Kurt talk with Kent Evans. Kent is an author and the founder of Manhood Journey. He and Ryan Sanders have written a book - 7 Deadly Sins of a Disengaged Dad - about how the seven deadly sins can creep their way into the father’s life if he’s not intentional. More importantly, what are the opposites of the seven deadly sins? (This is a repeat of a March 2018 episode - enjoy!)

Deacon Jared RSS Luke 18:35-43And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth was passing by. And he cried, saying, Jesus, thou Son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, “Receive thy sight: thy faith hath saved thee.” And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. Today’s Gospel begins with what might truly be called a “Gospel” message. The English word Gospel, a contraction of the phrase “Good Spell” which in Old English meant a “Good Tale,” would be more literally translated today as “Good News.” And that is precisely what today’s story begins with, a bustling crowd entering into Jericho as they discuss the good news of their day. The crowd passes by a blind man begging beside the side of the road, and this man asks the crowd what all the excitement is about. They reply that Jesus of Nazareth is on his way. This would be exciting news to anybody, but to the blind man, it is very good news.As the crowd continues to flow past him, the blind man cries out, “Jesus, Son of David, have mercy on me!” Those at the front of the crowd try to turn the blind man away, but he perseveres, repeating again, “Jesus, Son of David, have mercy on me!” This time Jesus hears him and asks for the man to be brought before him. “What do you want me to do for you?” Jesus inquires. The blind man does not hesitate, but immediately asks that he might receive his sight. Jesus grants this man his sight, saying that it was “his faith” that had made him well. It wasn’t just the blind man’s belief that Jesus was a great healer, or even the action of crying out to Jesus, but it was his faithful perseverance that had saved him.Why does Luke include this story in his Gospel? Why does the Church read it to us today? Is it simply a miracle story, meant as one more proof that Jesus was indeed God and therefore worthy of our worship? Or is there a more practical message to be found in this story? With this story, more than many others, I think the latter is true. As we prepare right now for the coming of the Light into the world at Christmas, the Church is reminding us that we all live in darkness, that each one of us is blind. Not metaphorically blind, but really blind. We are surrounded by a spiritual reality that we in fact cannot see. We cannot see this spiritual reality because our spirit has become darkened, our heart has become blind. For the Eastern Orthodox Church, the promise that “the pure in heart shall see God” is very real, and thus spiritual blindness is a very real malady. In fact, it is one of the more serious maladies faced by humanity.So what is this “Spiritual Blindness” the Church is reminding us of today? In Orthodox teaching, “spiritual blindness” is a malfunctioning of what in Greek is called the nous and is generally translated into English as “the mind” or “the intellect.” It is the nous St. Paul is talking about in Romans when he teaches, “Do not be conformed to the pattern of this world, but be transformed by the renewing of your mind.” In modern culture we tend to think of the mind as the source of our person. We say things like, “I think therefore I am.” We think of the mind’s role is to tell our body what to do. But this is not the Orthodox teaching at all. And increasingly, it is not the scientific understanding either.Indeed medical science has become much better in recent decades about understanding the effect of the mind on the body, and the effect of body on the mind. And while science has been a little slower to recognize how spirituality might play into creating a truly healthy person, even here we have had a bit of a renaissance with doctors recommending spiritual practices like meditation or yoga.It is interesting that Christian spirituality almost never enters into the conversation. And this is not science’s fault nearly as much as it is Christianity’s. To a great extent Christianity has offered little to the conversation. Practices such as confession, fasting, prayer, and meditation, once regular practices for Christians, have slowly disappeared from among the faithful. I think this is because the Western Church, along with Western culture, bought into the notion of the human person is a being made up of a body, a mind, and a spirit, three separate parts. And with this in mind, they’ve relegated themselves to saving the spirit and left the body and the mind to the doctors.But for Orthodox Christians, the human person is a unity. The body, mind, and spirit are aspects of the single human person, not parts that can be separated. When God came to save humanity, he came to save us body, mind, and spirit alike. This is why we believe is a bodily resurrection. And just as much as Jesus came to save both the physical and the spiritual, this is also the mission of the Church. We are here to help people both physically and spiritually, and in fact these acts are often deeply connected.So, from the Orthodox perspective, the proper role of the mind is not to direct human action, but rather to function as the gateway or “eye” of the heart. The heart or the soul is where the Orthodox Church seats the person. The Church teaches that a healthy mind both guards what enters into the heart and guides what comes out of the heart. A darkened nous - what the Church describes as “spiritual blindness” – is a nous that accepts evil thoughts and directs us toward evil words and actions.Now most of us think of these evil words and actions as “sins.” But the meaning of the word translated as “sin” would be more properly be translated as something like “missing the mark” or “falling short.” Thus, when these evil words and actions happen, they are not themselves “sin” but rather evidence that sin has corrupted our heart. As Jesus taught, “Every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit.” When the Church teaches that humanity has inherited their sin from generation to generation, it is this corruption of the heart she is talking about.Evagrius Ponticus, and St. John Cassian after him, codified a list of eight categories of evil thoughts or logismoi in the fourth and early fifth centuries. These are thoughts which the nous must try to keep from taking root in the heart, thoughts which would work to conform us “to the pattern of this world.” The list includes gluttony, lust, avarice, anger, dejection, listlessness, vanity, and pride. You will most likely recognize some of these from the Western list of the “Seven Deadly Sins.” This is because Pope Gregory I adapted his list from that of Sts. Evagrius and John in the sixth century. Now when we hear about the “Seven Deadly Sins,” again, we think of a list of seven “very bad things we must not do.” But this is again to confuse the symptoms with the disease. Listen to how St. John Cassian describes a condition like dejection: “When [dejection] seizes our soul and darkens it completely, it prevents us from praying gladly, from reading Holy Scripture with profit and perseverance, and from being gentle and compassionate with our brethren.” He is clearly describing here a spiritual state of being, not a specific wrongdoing.Sins like anger, greed, gluttony, and vanity are every bit as much symptoms of a spiritual illness, symptoms of a heart corrupted by sin. When we begin to understand this, we can see why Jesus taught that to harbor anger in our heart is the same as to murder; to lust in our heart is the same as to practice infidelity; to hoard our wealth is the same as to steal. Realizing this truth can also help us to have compassion for our neighbors. In a legal system that conceives of behaviors as the problem, it is easy to punish or shun of the offender. But when we realize that many of the most offensive behaviors flow from sick hearts, hearts sick with a disease shared by all of us, this realization can help us find compassion as we strive to show love.So if the problem facing the mind is the onslaught of evil thoughts, is it safe to say that the mind is in some serious danger these days? Modern culture has created so many new and stunning ways to spread thoughts across the globe at a faster and faster rate. Life has become a constant barrage of headlines, tweets, and status updates. Some of the ideas we hear are good, some of them are bad, but when we get so many all at once, the task of discernment becomes difficult. And if our mind becomes overwhelmed, even the good ideas can become bad for us.I ran across a great passage, again by St. John Cassian, describing vanity, and illustrating how even seemingly good ideas can become damaging to the soul. “The vice of vanity is difficult to fight against, because it has many forms and appears in all of our activities – in our way of speaking, in what we say as well as in our silence, at work, in vigils and fasting, in prayer and reading, in stillness and in long-suffering. Through all of these it seeks to strike down the soldier of Christ. When it cannot seduce one with extravagant clothes, it tries to tempt them by means of shabby ones.” Here we see that even a seemingly good act like avoiding fancy clothes can become itself a temptation from the Evil One. And not all of these poisonous ideas, these evil logismoi, originate in our culture. The Church teaches that some logismoi, logismoi that seem to originate within us, are like arrows shot at us by the devil and his demons. These logismoi are often temptations to judge others, elevate ourselves, or to act out in anger. These tests often occur suddenly, and the Church suggests we to swat them away just as swiftly. For it is not when these temptations arise, but when they are allowed to settle into our hearts, that they become our responsibility. As John Climacus writes, “When [the demons] take control of the soul and darken the light of the mind, then there is no longer within our miserable souls either temperance, or discernment, or self-understanding, or humility, but instead there is an apathy, a lack of discernment, and spiritual blindness.”So with so many attacks coming from within and without, how are we expected to keep guard over our hearts? What advice does the Church give us? One thing suggested by the Church, is avoiding undue concern for this world. In the version of Unseen Warfare compiled and edited by Theophan the Recluse we are warned to guard our mind from “too much knowledge and curiosity. For if we fill it up with a quantity of information, ideas, and thoughts, without excluding those that are vain, unsuitable, and harmful…it is no longer able to understand clearly what is useful for our true self-correction and perfection. Let tales of the past and news of the present pass you by, and let all the changes in the world and its kingdoms pass before you as though they did not exist at all.” Living in today’s 24/7 news cycle, it is hard to imagine the strength of will that would be necessary to let “the news of the present pass you by.” But this is the recommendation of the Church.And to be clear, this is not about being uninformed, but rather about avoiding indiscriminate consumption of the news, spending hours consuming what often amounts to little more than gossip. The Church is suggesting that you take control of your news consumption, just as you would your food consumption, including even occasional fasts.Also just like food, it is not simply about consuming less, but we should also look at what we consume and work to consume more of the healthy stuff. We are encouraged to seek out and surround ourselves with the good thoughts, or good news. Our written prayers are bathed in beautiful and poetic thoughts, in true thoughts. We should be consuming these daily. And if words are occasionally hard for us to focus on, our Church is well aware of the power of images. Our Church is filled with them. Fill your house, your car, your desk with them as well.Beyond all of this, beyond guarding against the bad thoughts and seeking out the good thoughts, we are ultimately called to free ourselves from thoughts or logismoi altogether. The Church describes a state of the heart where we may attain a true inner peace. This state is called hesychia, often translated as stillness. This does not mean that we stop thinking, but rather that our heart is no longer besieged by invading thoughts and is therefore free to see and to think clearly. St. Maximus teaches that a purified heart will be “wise, good, powerful, compassionate, merciful, and long-suffering; in short, it includes within itself almost all the divine qualities.” Again we hear an echo of that beatitude, “Blessed are the pure in heart, for they shall see God.”The work of acquiring hesychia is where prayer and vigils and fasting can be helpful. St. Thalassios teaches, “Tire your body with fasting and vigils, and you will be able to repulse the lethal thoughts of pleasure.” And this is where our little Church, this little sanctuary in middle of Davenport, can be of great service to the community. This little mission has the power to become an oasis of peace and a place of healing. If people are able to come in and for an hour or two “lay aside all earthly cares” and focus on their Lord and God and Savior, can you imagine a better gift than that. John Climacus taught that, “it is the understanding which is obtained through divine illumination that can brighten the darkness present in others.” We must work to bring that peace and light into our own souls, so that we will be able to share that light with the souls of others.It is not just vigils that assist in the pursuit of hesychia, but this is also where the Jesus Prayer is held in such high esteem by the Eastern Church. She knows it is so difficult for the mind to be silent, so the Church gives us good words to use when we struggle to silence the mind. These words are good for every occasion – “Lord Jesus Christ, son of God, have mercy on me.” If repeated in earnest and in faith, Jesus is sure to calm that stormy sea within our heart, just as he once calmed the stormy sea at the cries of his disciples.These words, “Jesus Christ, Son of God, have mercy on me,” also bring us back to where we began today, for these are the words of the faithful blind man – “Jesus, son of David, have mercy on me!” So I hope you can now see how the story of the blind man is not the story of a single miracle in the past, but rather a story selected to encourage each of us to faithfully seek out that same miracle. Each one of us is the blind man sitting on the side of the road. We must be like the blind man and cry out continually, “Jesus Christ, Son of God, have mercy on me!” Even when we are distracted by the assaults of the Evil One, we must continue to faithfully cry, “Lord have mercy!” And if we do this, we can be assured that our Lord who is always faithful, will call us to himself and say, “Receive your sight. Your faith has made you well.” Amen.

Von Pater Thiemo Klein LC Ausbrechen aus der Gewohnheit, dem alten Eingeengten und Verstarrten. Quit mit Alltagstrott. Sehnsucht nach MEHR. Freiheit ist ein großes Wort. Doch, verbirgt sich nicht dahinter auch ein großes Verlangen? Nach Größe, nach Weite, nach Selbstbestimmung, nach einem Über-sich-selbst-verfügenkönnen, nach einer Liebe, die fähig ist sich selbst zu genügen? Nach einem Einsatz des ganzen Ichs? Nach Beziehungen, die Freiheit schenken und nicht in Abhängigkeiten führen? An den Wochenenden der Osterzeit stellen P. George Elsbett LC und P. Thiemo Klein LC sechs Verhaltensweisen vor, die zur inneren Freiheit führen. Die Impulse werden während den BeFree Messen am Samstag (18.30) und während der Sonntagsmessen (10.30 gehalten. Die Serie beginnt am Sonntag nach Ostersonntag und endet am Sonntag vor Pfingsten. Das ist Teil 2 von der Serie. P. Thiemo Klein LC hat gepredigt. Ressourcen, die ihm bei der Vorbereitung inspiriert haben: + Die Wüstenväter, zB: + Johannes Cassian "Unterredungen mit den Vätern" Evagrius Ponticus, "Die große Widerrede - Anirrhetikos" + Eine modernere Version des Ganzen, die P. Thiemo erwähnt: Bob Schuchts, "Be healed" TITELBILD: Pixabay&Wordswag (eigen)

Lecture 2: Catholic Christianity and the arrival of ascetism, 100-400 Counter-strands to silence in the early Church, encouraged by its congregational worship and cult of martyrdom, and the effect of gnostic Christianities in shaping what the emerging Catholic Church decided to emphasise or ignore.The emergence of new positive theologies of silence: negative theology and its sources in the Platonic tradition; the development of asceticism in the mainstream Church in Syria from the second century, and its possible sources: the place of silence in the development of monasticism and eremetical life in Christianity.The importance of the remaking of monasticism in Egypt; the vital role of a forgotten theologian, Evagrius Ponticus.Recorded 24 April 2012 at St Cecilia's Hall, Edinburgh. Audio version.

Lecture 3: Silence through schism and two Reformations: 451-1500 The significance of the threeway split in Christianity after the Council of Chalcedon (451). The purposeful Chalcedonian forgetting of Evagrius Ponticus and the contribution of an anonymous theologian who took the name Dionysius the Areopagite. The role of Augustine in the Western Church: a theologian of words, not silence. The transformation in the use of silence and its function after the Carolingian expansion of Benedictine monastic life (together with the West’s discovery of pseudo-Dionysius), and the further development through the great years of Cluny Abbey. Counter-currents on silence in the medieval West, and the significance of the Iconoclastic controversy, and later hesychasm, in the Byzantine world. Tensions between clerical and lay spirituality in the late medieval West. Recorded 26 April 2012 at St Cecilia's Hall, Edinburgh. Audio version.

'Every one of those unfortunates during the process of existence should constantly sense and be cognisant of the inevitability of his own death as well as of the death of everyone upon whom his eyes or attention rests.' —G. I. Gurdjieff 'The heights of the spirit can only be climbed by passing through the portals of humility. You can only acquire right knowledge when you have learnt to esteem it. Man has certainly the right to turn his eyes to the light, but he must first acquire this right.' —Rudolf Steiner A journey through my inner being, through sadness and grief and pain and, mingled with them all, joy. Evagrius Ponticus said: 'Happy is the man who thinks himself no better than dirt.' Despite my hatred and anger toward myself, I definitely think of myself as better than dirt. Indeed, that self-contempt feeds into my ego; why would dirt care about being better than what it is? I am still learning to transmute my negative emotions into ἀγάπη, which is difficult, but I shall persevere, God willing. • Lyrics: [SOMEHOW TOO LONG TO POST HERE, SORRY] • Credits: • Evangeline Sutherland ——vocals, production, guitar, synths, lyrics, composition • Karl Marx ——lyrics (Movement IV) • Clemens Dutt ——translation (Movement IV)

Pride. Greed. Lust. Envy. Gluttony. Wrath. Sloth. The seven deadly sins have been around over 1700 years - Evagrius Ponticus penned them in the 3rd century. What do they have to do with being a father? On this weeks show, Chad and Kurt talk with Kent Evans. Kent is an author and the founder of Manhood Journey. He and Ryan Sanders have written a book - 7 Deadly Sins of a Disengaged Dad - about how the seven deadly sins can creep their way into the father’s life if he’s not intentional. More importantly, what are the opposites of the seven deadly sins? Also, Kent talks about his upcoming father-son retreat on May 18.

Praying with the Masters Today 1 by Bernard McGinn Meditatio Talks Series 2018 A Jan-Mar Track 7 of 9

If you come from a Judeo-Christian background or watch the anime series on Netflix, you’ve heard the term “seven deadly sins”. The concept originated in the 3rd century by a religious monk, Evagrius Ponticus. It is featured in literary works including the Canterbury Tales and Dante’s Inferno. The seven deadly sins are: pride, greed, lust, […]

Fr. Gabriel turns aside from the concentration on books to deal with a heartfelt matter—how pride works to break up community and harm people, especially within the Church. At the heart of what the monastic founder John Cassian called the "deadly sins" following Evagrius Ponticus, pride is the worst of the lot and the inspiring agent for all the others. Let's look at pride's deadly work.

Lecture 3: Silence through schism and two Reformations: 451-1500The significance of the threeway split in Christianity after the Council of Chalcedon (451). The purposeful Chalcedonian forgetting of Evagrius Ponticus and the contribution of an anonymous theologian who took the name Dionysius the Areopagite. The role of Augustine in the Western Church: a theologian of words, not silence. The transformation in the use of silence and its function after the Carolingian expansion of Benedictine monastic life (together with the West's discovery of pseudo-Dionysius), and the further development through the great years of Cluny Abbey. Counter-currents on silence in the medieval West, and the significance of the Iconoclastic controversy, and later hesychasm, in the Byzantine world. Tensions between clerical and lay spirituality in the late medieval West.Recorded 26 April 2012 at St Cecilia's Hall, Edinburgh. Audio version.

Lecture 2: Catholic Christianity and the arrival of ascetism, 100-400 Counter-strands to silence in the early Church, encouraged by its congregational worship and cult of martyrdom, and the effect of gnostic Christianities in shaping what the emerging Catholic Church decided to emphasise or ignore.The emergence of new positive theologies of silence: negative theology and its sources in the Platonic tradition; the development of asceticism in the mainstream Church in Syria from the second century, and its possible sources: the place of silence in the development of monasticism and eremetical life in Christianity.The importance of the remaking of monasticism in Egypt; the vital role of a forgotten theologian, Evagrius Ponticus.Recorded 24 April 2012 at St Cecilia's Hall, Edinburgh. Audio version.

Lecture 3: Silence through schism and two Reformations: 451-1500 The significance of the threeway split in Christianity after the Council of Chalcedon (451). The purposeful Chalcedonian forgetting of Evagrius Ponticus and the contribution of an anonymous theologian who took the name Dionysius the Areopagite. The role of Augustine in the Western Church: a theologian of words, not silence. The transformation in the use of silence and its function after the Carolingian expansion of Benedictine monastic life (together with the West’s discovery of pseudo-Dionysius), and the further development through the great years of Cluny Abbey. Counter-currents on silence in the medieval West, and the significance of the Iconoclastic controversy, and later hesychasm, in the Byzantine world. Tensions between clerical and lay spirituality in the late medieval West. Recorded 26 April 2012 at St Cecilia's Hall, Edinburgh.

Lecture 2: Catholic Christianity and the arrival of ascetism, 100-400 Counter-strands to silence in the early Church, encouraged by its congregational worship and cult of martyrdom, and the effect of gnostic Christianities in shaping what the emerging Catholic Church decided to emphasise or ignore.The emergence of new positive theologies of silence: negative theology and its sources in the Platonic tradition; the development of asceticism in the mainstream Church in Syria from the second century, and its possible sources: the place of silence in the development of monasticism and eremetical life in Christianity.The importance of the remaking of monasticism in Egypt; the vital role of a forgotten theologian, Evagrius Ponticus. Recorded 24 April 2012 at St Cecilia's Hall, Edinburgh.