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Evagrius's Kephalaia Gnostika: A New Translation of the Unreformed Text from the Syriac (Writings from the Greco-Roman World)
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About the Author
Ilaria L. E. Ramelli is Professor of Theology and Bishop Kevin Britt Chair in Dogmatics-Christology at the Graduate School of Theology at Sacred Heart Major Seminary of the Thomas Aquinas University (Angelicum) in Detroit, Michigan. She is Onassis Senior Visiting Professor of Greek Thought at Harvard and Boston University, Senior Fellow in Ancient Philosophy at the Catholic University in Milan, in Religion at Erfurt University, and Visiting Research Fellow at Oxford University. She has authored numerous books, articles, and reviews in scholarly journals and series on patristics, ancient philosophy, early Christianity, the New Testament, the reception of Scripture, classics, and the relation between Christianity and classical culture.
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Product details
Series: Writings from the Greco-Roman World (Book 38)
Paperback: 508 pages
Publisher: SBL Press; First edition (October 29, 2015)
Language: English
ISBN-10: 1628370394
ISBN-13: 978-1628370393
Product Dimensions:
6 x 1.2 x 9 inches
Shipping Weight: 12.6 ounces (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
4 customer reviews
Amazon Best Sellers Rank:
#434,846 in Books (See Top 100 in Books)
This work provides a "first" for the English reader: the Kephalaia Gnostika of Evagrius Ponticus! I was first introduced to this author a couple of decades ago while reading various mystics of the Church. Many referred back to Evagrius' famous line concerning the renunciation of all to gain everything. Later on, I found his excellent treatise "On prayer" in the first volume of the Philokalia, and was awestruck by his economy of language, arithmosophy, and ascetic wisdom. This text, however, delves into Evagrius' deep connections to the mystical theology of "apokatastasis" which his teacher, Origen, as well as St. Gregory of Nyssa (among others all the way up to John Scotus Erigena) agreed with. This wisdom was not for all, as it would seem, and Origen was made quite the example of for these "heretical" views.Apokatastasis, which simply means universal restoration, involves an eschatology quite dissimilar from the end-times scenarios proposed by popular Christianity. Ramelli does an exquisite job outlining the structure and systematic theology of Evagrius in this work while elaborating on the theology of apokatastasis with acumen and authority (as she has done in other works).I highly recommend this work for the student of Patristics, creation theology, mysticism, and esoteric Christianity!
Evagrius of Pontus was most likely the most brilliant monastic theologian of the early Christian church. A disciple of the Cappadocian fathers and Origen, Evagrius fled to the desert monasteries of Egypt after having an affair with the wife of a noble. Promising to amend his life through a total conversion to repentance and turning back to God, Evagrius lived a life of extreme poverty, deprivation and self-denial that were unusual even by the standards of his time. As a result, he died at a relatively early age. However, Evagrius wrote profusely (Luke Dysinger remarked Evagrius was a born writer like Thomas Merton, and his prolific output reflects this) in a range of formats, including dogmatic treaties, letters, short pithy sayings, as well as speculative treatises such as the KG which is translated here reliably in English for the first time.Evagrius's teachings (and some teachings attributed to Origen) were condemned at the Second Ecumenical Council of Constantinople, and as a consequence, many of Evagrius's works were lost to the East and West. Some were preserved and passed on by being attributed to other monks (i.e. St Nilus of Egypt) while churches such as the Syriac Church, which remained outside of the Pro-Nicene churches in the West and East, regarded Evagrius as a saint and preserved his writings. The translation of the KG done here by Ramelli is based on a Syriac manuscript.Evagrius has remained a somewhat marginal and controversial figure. Even as recently as the late 20th century, Hans von Balthasar described Evagrius as a 'Christian Buddhist,' whose yogic-like techniques of silent prayer seemed to concede too much to Asiatic systems of thought. While no direct influence on Evagrius's system from Buddhism or other Eastern religions has been discovered, there is much in Evagrius's monastic theology that resembles monastic traditions in other religions, especially Buddhism. These include the value of silence and silent meditation, the need for rigorous self-denial and ascetic practice to acquire virtues and see God, and the need to move past images to enjoy the vision of God's light, which Evagrius mysteriously likens to crystal sapphire. Evagrius's mysticism is also intensely noetic and intellectual, and seems to eschew the material world and body, something which troubles the Orthodox to a considerable extent and indeed, the reason why many regard him as heretical.The KG helps clarify the thought of Evagrius, and this excellent translation and annotated commentary by Ramelli sheds a great deal of light on Evagrius's theology and spiritual practice. While Evagrius's other published treatises cover the more practical or 'exoteric' aspects of monastic life, Evagrius (like all wise spiritual leaders) knew that people come in an infinite variety of different temperaments and gifts which require a level of discernment according to the teacher as to how far their disciple can go. While this may seem elitist, Evagrius is actually the opposite in that being practical and demanding charity from all to all, his teaching is multi-layered and be tailored to the spiritual level of the disciple. His writings, while they may appear harsh and 'crystalline' (to use a term from Balthasar), are like the Rule of St Benedict, actually sensible and balanced, provided they are applied with discretion and charity. We know Evagrius was like this from seeing his writings as a whole, and also from accounts of his life from fellow monks and followers.The KG seems to be an 'esoteric' treatise that is merely a form of elitism, much like the Gnostics with their secret texts and interpretations. It is true that Evagrius more or less took over the speculative theological system of Origen, and used it as the framework for his own monastic theology. The obscure sayings in many parts of the KG only make sense in a Origenist framework, as Ramelli shows. However, it should also be remembered that as a monastic theology, the aim is not to stuff the mind of a monk with more intellectual concepts (which Evagrius would see as instilling pride and self-reliance, the worst disaster that could happen to the monk as humility, reliance on grace and an ultimately non-conceptual vision of God is the goal) but rather to help guide the disciple, whatever his level, to better move into the mystery of God. Hence the sayings in KG, while representing a kind of 'journey' or road-map of the spiritual path, are meant to be given at the right time and in the right way by the spiritual teacher to the disciple, to be carefully reflected on, meditated over, and 'digested' in a lectio divina manner in the silence and stillness of the desert and the ordinary routine of prayer and work. In this sense, the KG aims to do nothing other than what Evagrius also aimed to do in his many other writings; to simply instruct the disciple on the way to God. In this sense then, the KG, while being speculative, is not a 'Gnostic' treatise in the sense it represents intellectual training in advanced concepts simply for a closed elite (like the ancient Gnostics or some modern New-Age religions).The KG is in fact, not only a speculative summary of Origenism and compendium of the spiritual pathway, but also in a certain sense, a 'noetic' compendium of scripture. Many of the short and pithy sayings of the KG are actually derived from spiritual journeys recorded in the Old and New Testaments, particularly the Exodus from Egypt, the time of exile of Israel, and the lonely journeys of Jesus into the desert. No doubt in his teachings, Evagrius expected the monk to know the wider scriptural context in which to interpret the biblical imagery, as the monks memorised scripture (especially the Psalter) in their daily and weekly office. The KG is simply another reminder and perhaps a deeper instruction in the same scriptures used by 'less advanced' monks and laypeople, another demonstration that Evagrius is not some Gnostic guru but a balanced spiritual guide. Even the 'highest' and most 'advanced' levels of the KG rely heavily on scriptural images and allusions, particularly to the book of Exodus and the Pentateuch. This is reflected in the many meditations for example on the clothing of the 'High Priest' from the priestly texts of the Pentateuch, which can readily be seen even without the aid of Ramelli's commentary (though she obviously points this out as well). Hence no matter how 'far' the disciple ventures, he in principle is still bound by the Word of God, the church, Orthodox theology (Evagrius firmly denied Arianism and other heresies in his writings as Augustine Casiday shows) and the sacramental economy, despite the apparent esotericism and complexity of the KG and other writings.In my view, the KG is fascinating, but to be properly understood, has to be seen not as a theology textbook to be read and put down but as a set of 'spiritual exercises' designed to be a way of life, as Pierre Hadot recognised. Again, this way of approaching philosophical and theological texts was very widespread in the ancient world, and Evagrius no doubt learned this same principle from the Cappadocians while he was under their patronage.Evagrius in my view does have some problematic elements to his spirituality, namely the apparent dislike of the physical body and created universe, over-emphasis on spirit and intellect at the expense of matter and emotions, and intense fear and hatred of women as potential temptations (an element perhaps reflective of Evagrius's own experiences from his affair). Nevertheless, Evagrius is also the most spiritually profound of Eastern monastic writers and also arguably the most acute spiritual 'psychologist' before St John of the Cross. His insights into the infinitely subtle workings of the (fallen) human mind still remain brilliant and eminently relevant today, as a number of studies have shown, and have only been equalled by a few, perhaps including St Augustine, Origen, Gregory of Nyssa, and a few others. Evagrius's spiritual psychology and monastic theology, if purged of excessively intellectualistic and anti-material elements, remains in my view a sound approach that people of both lay and ordained/religious life can use today for valuable insights into themselves (as the large number of writings on Evagrius by scholars and monastics from many different traditions in Christianity today reflects).
Excellent
Esoteric in the extreme but fascinating.
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