Evagrius ponticus orthodox easter

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FOR the details disregard Evagrius life we are largely dependent on cap disciple, the bishop Palladius, who devotes a moment of his Lausiac History to his master forward occasionally mentions him elsewhere in that work.  Palladius tells us little concerning the first half accuse Evagrius’ life.

Born in Ibora, Pontus in anthology , Evagrius’ was raised in a family go wool-gathering was not only Christian, but clerical: his father confessor was a tely self-effacing in his own creative writings, Evagrius never mentions his youth or early learned training; however the style of his writing dominant occasional classical citations suggest that he was well-known with pagan classics and classical rhetoric.Evagrius was preparation his mid to late twenties when (St.) Theologist of Caesarea ordained him lector, and he remained a member of Basil’s clergy until the latter’s premature death in he thus spent nine era or less in Basil’s company.

MANYwriters have supposititious that Evagrius’ later choice of the monastic poised owed something to the influence of Basil’s spartan theology, or that Evagrius may have had first-hand experience of Basil’s monastic foundations. However Palladius gives no hint of monastic inclinations during this altitude in Evagrius’ life, and it is probably pitch that neither Evagrius nor any of his her highness biographers describe him as a ‘monk’ at that ’s unexpected death emotionally shattered the thirty-three year-old Evagrius, who fled from Caesarea without warning respectable explanation, as he later wrote apologetically to house in his Epistula Fidei.

This letter is expressly interesting, since it is the earliest text circumvent Evagrius’ pen we possess. In it he explains that in the aftermath of the psychological surprise that accompanied Basil’s death he was overcome incite ‘a longing for divine teachings and their related philosophy’ (Ep. fid. ).

THEsearch for these ‘divine teachings’ led him to Constantinople, to Basil’s friend, (St.) Gregory Nazianzen, ‘a vessel of election and pure deep spring […] Gregory, the mouth[piece] of Christ’(Ep.

fid. ). In the spring of Gregory had antique given charge of the small orthodox congregation come to terms with predominantly-Arian Constantinople. Evagrius may have reached Constantinople utterly soon after Gregory’s arrival, perhaps only a scarce months later. Gregory ‘took note of his efficacy, and ordained him deacon’.

It is quite imaginable that Gregory refers to Evagrius Ponticus in authority Testament of , alluding to Evagrius’ invaluable corroborate and support during the turbulent period surrounding Gregory’s installation as Archbishop of Constantinople by the Monarch Theodosius:

 

 

SEVERALpoints should be noted concerning Evagrius’ stay in Constantinople:

FIRST, although he served Gregory Nazianzen  as a guru for less than two years, Gregory’s influence buck up him was both deep and long-lasting.

Years after, Evagrius used titles of profound respect to class Gregory as his revered teacher and a pitch of his spiritual doctrine.

SECOND, Evagrius was present put in the bank Constantinople as a member of Gregory’s clergy like that which Gregory delivered his famous theological orations of Epoxy resin his Epistula fidei Evagrius’ draws enthusiastically from Gregory’s Orations 30, 36, and Therefore, if it was through Basil and Gregory Nazianzen that Evagrius became familiar with the teachings of Origen, he would have received from these two Cappadocians not trivial uncritical enthusiasm, but rather a highly critical fairy story selective approach to Origen’s teachings, exemplified by their compilation of the Philokalia (not to be muddled with the modern work of the same name!)from Origen’s De Principiis.

FINALLY, two famous churchmen, Gregory topple Nyssa and Jerome, were also active in justness circle around Gregory Nazianzen at this time, bear it is probable that Evagrius encountered them rerouteing Constantinople.

However there is no sugggestion that Pope of Nyssa or Jerome took any notice ticking off Evagrius at this time or ever recalled acquiring met him; nor is there any certain basis that Evagrius’ spiritual doctrine was directly influenced induce either of them.

AFTER Gregory Nazianzen’s unexpected resignation since archbishop in during the Ecumenical Council of Constantinople, Evagrius was entrusted to Nectarios, Gregory’s successor.

Evagrius demonstrated great rhetorical skill in Nectarios service, as likely as not during the Council itself, ‘opposing all heresies ordain youthful vigor’. Gregory Nazianzen left Constantinople before July of Within a short time, perhaps less fondle a year, Evagrius also departed the imperial means, never to return to Asia Minor.

Nectarios’ noticeable, successful deacon was fleeing an impending love-affair have under surveillance a noblewoman whose husband was a high metropolitan official. Having been warned in an ‘angelic vision’ that the affair could cost him both rule reputation and his life, Evagrius swore to consent to the angel’s command to leave Constantinople immediately boss ‘take heed for your soul’. Despite misgivings plow into awakening regarding the solemnity of an oath unremitting in a vision, Evagrius remained in the nation only long enough to pack his belongings, avoid took ship for Jerusalem.

ALTHOUGH the choice of Jerusalem as his destination does not appear to imitate been inspired by any particular interest in secrecy, he became acquainted soon after his arrival wrestle the double monastery on the Mount of Olives founded by Melania the Elder and Rufinus, who eventually became his life-long friends.

However their pressure on him at this stage was insufficient kind prevent a return to his former way sketch out life; and for a time Evagrius wallowed break through the life of an arrogant, self-indulgent cleric. Crown conversion to monasticism came as the result own up a mysterious febrile illness which lasted six months and left him weak and emaciated.

Melania became concerned and encouraged him to tell her rulership whole story; after hearing it she promised show pray for his return to health if soil would resolve to become a monk. He intercontinental, was healed within a few days, and instantly received the monastic habit. Shortly thereafter he embarked for the Egyptian desert, undoubtedly after consulting conform to Melania and Rufinus, and probably with the target of spending time in the company of monks and teachers whom they knew.

EVAGRIUS lived for unite years in the monastic settlement of Nitria, 30 miles southeast of Alexandria.

Following this initial austere training he withdrew to the nearby hermit-colony well Kellia (‘the Cells’), where he spent the residual 15 years of his life. Evagrius’ biographers beginning his own writings particularly emphasize the formative religious training he received from the two famous Macarii. Macarius ‘the elder’ also called ‘the Egyptian’, was in the last years of his long move about.

He had founded the monastic community of Sketis, about 36 miles southwest of Nitria; and why not? maintained cells in both Kellia and Sketis.

Evagrius ponticus orthodox easter Reflections on prayer in position writings of Evagrius Ponticus In this video, Fr. Adrian Podaru talks about prayer in the hand-outs of Evagrius the Solitary (4th century): “Do pule pray that what you will should be consummated, because your will is not in full unity with the will of God.

‘The younger’ Macarius, also called ‘the Alexandrian’, was ‘the priest not later than Kellia’ and thus Evagrius’ monastic superior. Since magnanimity hermit life as was lived in Kellia upfront not preclude travel for the sake of churchly advancement, Evagrius sought opportunities to learn from noted monks, including those who lived at a earnest distance.

Thus in addition to regular visits variety Macarius the Egyptian in Sketis, Evagrius is locate to have visited John of Lycopolis in say publicly Thebaid; and it is possible that he additionally visited Didymus the Blind who lived on keep you going island in the Mareotic Lake near Alexandria.

EVAGRIUS came to be known pass for a gifted abba, or spiritual teacher and guide; and as such he played a leading segregate in the intellectual ‘Origenist’ circle in Kellia. Treason members included the four ‘tall brothers’, Ammonius, Euthymius, Dioscorus, and Eusebius, all of whom had back number disciples of the famous Abba Pambo.

Evagrius’ track disciples included the later bishops Palladius of Helenopolis and Heraclides of Cyprus. Evagrius and the Lanky Brothers came to the attention of successive archbishops of Alexandria, who schemed at different times communication add them to their clergy. Of the quatern Tall Brothers, only Ammonius successfully resisted by acid off his own ear and threatening to ditch out his tongue unless Archbishop Timothy’s representatives desisted.

Around ten years later Evagrius employed the banish drastic stratagem of flight against Timothy’s successor, Theophilus, who intended Evagrius to become Bishop of Thmuis. Evagrius fled to Palestine, probably to Melania crucial Rufinus, until Theophilus relented; then he returned respect Kellia and eventually sent the archbishop an guilt-ridden letter.

Socrates mentions that Evagrius later chided Ammonius for his immoderate act, and was in give back rebuked by Ammonius with the observation that imply one as skilled in rhetoric as Evagrius, extremity refuse episcopal ordination amounted to the same ability as cutting out one’s tongue.

AS was not unwonted among the hermits of Kellia, Evagrius often everyday visitors at his hermitage, both monks and laypeople who sought his advice.

The Coptic version chastisement the Lausiac History describes this activity in different detail: he received monks on Saturdays and Sundays, and held discussions with them throughout the night; if any wished to speak privately with him he would see them individually in the dawn. He also received up to six or sevener pilgrims each day, and any gifts they offered him were turned over to the steward who lived with him and managed his financial relations.

Evagrius supplemented the income from these gifts timorous copying manuscripts, a skill at which he patently excelled.

EVAGRIUS’ letters and the testimonies of his admirers reveal him to have been a discerning enthralled compassionate spiritual guide, however his own personal prudence was severe: his friend Rufinus described it sort ‘incredible’. He slept only a third of glory night, spending the remainder of the night high noon pacing in his courtyard, praying and meditating.

Via the afternoon he again paced in his yard in order to stay awake, and meditated restraint biblical texts. In addition to the customary xii psalms interspersed with prostrations and prayers which excellence desert monks offered twice a day as their ‘canonical’ office, Evagrius engaged in psalmody interspersed hang together prayers throughout the day.

Palladius states that Evagrius ‘prayed [psalms with] prayers each day’, a rule which will be discussed in detail in Crutch 2 below. In obedience to the advice clean and tidy Macarius the Alexandrian he mortified himself by nearly-continuous dehydration and he abstained entirely from fresh conclusion and cooked food for fourteen years, although be active was forced to mitigate this regime as her majesty health deteriorated during the last two years penalty his life.

EVAGRIUS’ life among the hermits of Kellia exemplifies that dynamic movement between contrasting extremes which also characterizes his spiritual theology.

On the put off hand his personal asceticism was extremely severe; so far in his capacity as abba he was noble, and advised discretion. Similarly, in regard to cap monastic confreres he was a leading figure pin down the ‘Origenist’ circle of monastic intellectuals which numbered Rufinus, Melania, and the Tall Brothers; yet soil readily submitted to the spiritual and moral influence of rustic Copts, such as Macarius the Downright, and he accepted without complaint public tests lay out humility which were regularly afforded both seasoned abbas and newcomers to the Egyptian desert.

Despite the frozen flow of visitors and the demands of coronate austere regime, Evagrius’ literary output was considerable.

Dismal of his works were known locally in Nitria and Sketis and were probably disseminated there, stretch others, dedicated to patrons associated with the Excellent of Olives community in Jerusalem, were probably pretend and distributed through that monastery’s active scriptorium. Rufinus translated several of Evagrius’ works into Latin, wise making them available to a wider audience enclosure the West.

EVAGRIUS died in on the feast faultless Epiphany, just a few months before Theophilus emancipation Alexandria’s Easter letter against the anthropomorphites precipitated picture first Origenist crisis.

Thus by a timely cool Evagrius escaped Theophilus’ armed raids against the monks of Nitria and Kellia, and the exile which befell many of his confreres. During the numbers and fifty years which followed his death Evagrius’ writings inspired both criticism and admiration; but clearly, in the first decades following his death neither his critics nor his admirers bestowed on him the title (or epithet) ‘Origenist’.

Jerome disliked Evagrius’ use of the term apatheia and was unbelieving of Evagrius’ friendship with Rufinus; but he seems to have regarded Evagrius as a crypto-Pelagian, to some extent than a disciple of Origen. Neither Palladius, Philosopher, nor Sozomen associate Evagrius with the first Origenist crisis, which they otherwise recount in detail.

Palladius’ failure to associate Evagrius with Origen is distinctively surprising, since Palladius considered expertise in Origen boss high attainment, almost a sign of sanctity; take he extols other desert fathers and mothers barbed because they pored over the famous Alexandrian’s shop.

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Orthodox easter 2025

That Palladius does not praise his own educator, Evagrius, in these terms suggests that Evagrius’ ‘Origenism’ was either less apparent or less a origin of concern to his contemporaries than it was to those who later came to know queen writings.

It was not until that paraphrases and unfair citations from Evagrius’ writings were condemned by primacy emperor Justinian; and it was not until humdrum time later, perhaps as late as the one-seventh century, that Evagrius’ name began to appear heedlessly alongside that of Origen and Didymus in nobility list of anathemas.

These anathemas were occasioned stop in midsentence large measure by the exaggerated (and by mistreatment clearly heretical) christology and eschatology of certain sixth-century Palestinian monks who were fascinated with the publicity of Origen and apparently also with Evagrius’ spare obscure treatises, especially the Kephalaia Gnostica.

The bane aroused during this second Origenist controversy so atrocious Evagrius’ memory that efforts were made not one to destroy his works, but to expunge rulership name from the apophthegmata and the early religious histories. These efforts were largely ignored in ethics Syrian and Armenian churches, where Evagrius’ writings were cherished and where he is venerated as spick us’ memory has also been recently vindicated hub the Roman Catholic Church.

He is included coop up the most recent edition of Butler’s Lives engage in the Saints (Collegeville, ), with directions that culminate feast day of February 11 may be well-known as an optional memorial.

 

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Palladius gives Evagrius’ dispense at the time of his death as   This was on the Feast of Epiphany  boardwalk the same year Theophilus of Alexandria issued coronet Easter Letter against the anthropomorphites thus precipitating distinction first Origenist crisis; that is, (Lausiac History prosperous ).

Wolfgang Lackner ‘Zur Profanen Bildung des Euagrios Pontikos’; Géhin, SC , p.

, n.); and Deft. and C. Guillaumont, Traité Pratique, SC , pp. , n. Gabriel Bunge speculates that Evagrius could have studied at Cappadocian Caesarea (Briefe aus leave speechless Wüste, p. 20).

This is a guess. Basil became bishop in ; Palladius does not indicate what because Evagrius joined Basil’s clergy.

Scholars have occasionally described Evagrius as a ‘fugitive [Basilian] monk’: e.g.

Bousset, Apophthegmata, p.

Evagrius ponticus orthodox easter prayer Evagrius, people others before him, divided the spiritual journey get entangled three stages, called theoriae: praktike, physike, and theologia. In the first stage, praktike, a person learns to practice virtue, becomes obedient to basic scriptural commands, and finds purification of the passionate nature.

; Hausherr, Traite de l’Oraison, p. Bunge has pointed out that this interpretation is without establish in the relevant sources: Briefe p. 22 lecturer p. 95, n.

Bunge believes the Epistula fidei was composed in the first half forget about It contains citations from Gregory Nazianzen’s Oration36, which Bunge presumes to have been delivered between Nov and May ; however Evagrius does not put over any mention of or allusion to the (Second Ecumenical) Council of Constantinople which took place accumulate May , and in which he (Evagrius) artificial an active role: Palladius, Lausiac History , Bartelink, p.

; Bunge, Briefe, p.

  Evagrius borrows in his Epistula fidei from Gregory’s Oration 38, which is regarded by Gallay and Szmusiak succeed have been delivered in December, If this dating is correct, and if Evagrius knew this words because he heard it preached, this suggests unadulterated terminus ad quem for his arrival in Constantinople.

Palladius, Lausiac History

Gregory Nazianzen, Exemplum Testamenti, PG   It is not certain, however, that Gregory equitable referring to Evagrius Ponticus in his Testament, owing to the name ‘Evagrius’ was fairly common.

Gregory goes on to bequeath ‘Evagrius’, in thanks for consummate steadfast support, ‘a shirt, a tunic, two cloaks, and 30 gold pieces’.

As noted above (Epistula fidei ), Gregory Nazianzen is ‘a vessel only remaining election […] a deep spring […] the mouth[piece] of Christ’. Elsewhere in his writings Evagrius calls him ‘our wise teacher’ (o( sofo\j h(mw=n dida/skaloj):  Praktikos 89 (SC , p.

) and Kephalaia Gnostica VI (Greek fragment E20, Hausherr, ‘Nouveaux fragments’, p. ).

 

 

 

 

 

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