By Augustine Casiday
Evagrius Ponticus is appeared via many students because the architect of the japanese heresy Origenism, as his theology corresponded to the debates that erupted in 399 and episodically thereafter, culminating within the moment Council of Constantinople in 553 advert. despite the fact that a few students now query this traditional interpretation of Evagrius' position within the Origenist controversies. Augustine Casiday units out to reconstruct Evagrius' theology in its personal phrases, liberating interpretation of his paintings from the recognition for heresy that beaten it, and learning his existence, writings and evolving legacy intimately. the 1st a part of this publication discusses the transmission of Evagrius' writings, and gives a framework of his existence for knowing his writing and theology, while half strikes to a man-made examine of significant topics that emerge from his writings. This ebook should be a useful addition to scholarship on Christian theology, patristics, heresy and historic philosophy.
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Extra resources for Reconstructing the Theology of Evagrius Ponticus
If it happens that anyone is missing from this gathering, they realise at once that he has been kept away by some indisposition of the body and they all go to visit him, not all together but at different times; each takes with him whatever he has that might be useful for the sick. But for no other reason does anyone dare to disturb the silence of his neighbour, unless it is to strengthen him with a word, as it might be to anoint with the strength of advice the athletes preparing for the contest.
6 My attempt differs in its decision to explore the evolution of Evagrius’ reputation, as a preliminary step to interpreting Evagrius as a fourth-century Greek Christian monk and theologian. The rationale for taking stock of his evolving reputation is that even a desultory reading of sources indicates that Evagrius’ reputation had shifted unmistakably from the last decades of the fourth century to the middle decades of the sixth century. Lack of attention to those differences is problematical, since it facilitates anachronistic interpretations of Evagrius’ works by essentialising ‘Origenism’ and thus by ploughing back the outcome of the Second Origenist Controversy into modern readings of writings by a man who played at most a walk-on part in the First Origenist Controversy.
We might note ‘On the Seraphim’ in Syriac and Armenian, ‘On the Cherubim’ in Syriac, ‘On the Lord’s Prayer’ in Bohairic Coptic and three particularly curious opuscula written in the style of the Song of Songs, Ecclesiastes and Proverbs that survive in Arabic (CPG 2459–2461, 2463–2464a, respectively). With the exception of Ad imitationem Cantici canticorum, however, there is no known evidence for these works in the Greek and it is best to treat them cautiously. To return to the scholia as such, Evagrius often uses them to exposit the deep meaning of a given passage through allegory, a method of interpretation familiar in Egypt from at least the time of Philo.