By Gabriel Bunge, Anthony P. Gythiel
This finally cheerful paintings is likely one of the few books to be had in English to deal solely with the matter of despondency-acedia- and the way it may be triumph over. Bunge analyzes the perspectives of Evagrius Ponticus, the well-known "philosopher of the desert," at the risks of acedia. Evagrius develops a cosmopolitan psychology which is still necessary to us this day. certainly, this 4th-century desolate tract Father writes for Christians all over: for these in smooth deserts -the urban- and for these topic to silent depression. it is a significant other booklet to Dragon's Wine and Angel's Bread (SVS Press, 2009).
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Additional resources for Despondency: The Spiritual Teaching of Evagrius Ponticus on Acedia
What role Evagrius played next to his bishop at the Second Ecumenical Council (381) has, unfortunately once more, not come down to us. When Gregory, embittered by unending intrigues, withdrew from his position shortly thereafter (in the middle of 381), he left Evagrius to his successor Nektarios, who was still a layman at the time of his elevation. Nektarios learned to hold in high esteem the help of the deacon who by this time was more experienced in ecclesiastical and dogmatic questions. But Evagrius’ brilliant church career, of such great promise, came to an unexpected and abrupt end.
2 Johannes Cassianus, Conl. X. 1. [In English, John Cassian, The Conferences, trans. by Boniface Ramsey. New York: Paulist Press (1997)]. 3 Johannes Klimakos, Scala Paradisi, gradus 13. [In English, The Ladder of Divine Ascent, trans. by Lazarus Moore. Boston (1976), and by Colm Luibheid and Norman Russell. New York: Paulist Press (1982)]. 4 PG 79: 1460A. 5 Ep 27, 7 (in Greek). 6 Ep 27, 7. 7 Pr 48. 8 Pr 5. 9 M. c. 25. 10 Pr 5. 11 Quaestiones Disputatae 3, Freiburg (1958). [In English, Principalities and Powers in the New Testament, Edinburgh: Nelson (1961)].
Acedia is an especially striking example, as we shall see. Where does such unawareness come from? Perhaps from this: that even monks and religious today no longer go deliberately with Christ into the open, merciless desert, but rather prefer to remain in the impenetrable world. * One may perhaps raise another objection: “Do not speak to us, you know, about the ‘world’ and the devil! 11 Could a poet perhaps have seen even more clearly than the biblical scholar? To cause fear of the devil, C. 12 Should we not hear this as frightful prophecy, the full significance of which even today we do not grasp?