This study puts the thought of Evagrius Ponticus, a fourth-century theologian, into dialogue with modern cognitive science in regard to the topic of evil, specifically moral evil. Evagrius, in his writings about prayer and the ascetic life, addressed the struggle with personal moral evil in terms of the eight "thoughts" or "demons." These "thoughts" were transmitted by John Cassian to the Western church, and later recast by Gregory the Great as the Seven Deadly Sins. Though present understandings of evil appear to differ greatly from those of Evagrius, his wisdom concerning the battle against evil may prove to be of great help even today. Using the work of Pierre Hadot to recover Evagrius's context, and the work of Paul Ricoeur to discuss how we construct descriptions and myths of evil, Evagrius is brought into dialogue with the cognitive sciences. Using current research, especially the work of Eugene d'Aquili and Andrew Newberg, this study reveals the contemporary relevance of Evagrius' approach to combating evil. In addition, the interdisciplinary study of patristics and cognitive science opens the pathway to a better understanding between Christian tradition and the modern sciences.
This study puts the thought of Evagrius Ponticus, a fourth-century theologian, into dialogue with modern cognitive science in regard to the topic of evil, specifically moral evil. Evagrius, in his writings about prayer and the ascetic life, addressed the struggle with personal moral evil in terms of the eight "thoughts" or "demons." These "thoughts" were transmitted by John Cassian to the Western church, and later recast by Gregory the Great as the Seven Deadly Sins. Though present understandings of evil appear to differ greatly from those of Evagrius, his wisdom concerning the battle against evil may prove to be of great help even today. Using the work of Pierre Hadot to recover Evagrius' context, and the work of Paul Ricoeur to discuss how we construct descriptions and myths of evil, Evagrius is brought into dialogue with the cognitive sciences. Using current research, especially the work of Eugene d'Aquili and Andrew Newberg, this study reveals the contemporary relevance of Evagrius' approach to combating evil. In addition, the interdisciplinary study of patristics and cognitive science opens the pathway to a better understanding between Christian tradition and the modern sciences. "Recent years have seen a resurgence in studies of Evagrius of Pontus bringing his work into a new relevance to today's world. This book by Dr. Tsakiridis examines the work of Evagrius and focuses on a perspective not well-covered in the literature---Evagrius' importance to science, especially the cognitive sciences. The book is insightful and represents an important new contribution to studies of Evagrius' work and to the science and religion discussion as a whole."---Gayle E. Woloschak The Feinberg School, Northwestern University "Few writers in the field of religion and science have the competence to interpret so many and varied texts in patristic mystical and moral theology, contemporary neuro-science, and the turn to spirituality in contemporary theology... He shows how both cognitive science and mystical theology can mutually enrich and inform each other in ways unimagined by today's popular neo-atheists and agnostics."---Robert A. Cathey McCormick Theological Seminary "In a thoroughly limpid style, George Tsakiridis sets before us an exceptionally interesting project: (1) he centers on sin, evil, and prayer in a way that is central to the religious life; (2) he engages the cutting edge domain of cognitive sciences; and (3) he invites us to take seriously both a much neglected fourth century religious thinker and the most contemporary work of scientists who focus on the mind and its activities."---Philip Hefner Lutheran School of Theology at Chicago, Emeritus "George Tsakiridis artfully compares and clarifies the concepts used by ancient and modern thinkers to describe meditation, ways to deal with good and evil, and mysticism, and adds neuroscientific studies of such experiences. Though the times were vastly different, enlightening human commonalities emerge."---Carol Rausch Albright Lutheran School of Theology at Chicago.
This book is a multichapter introduction to spiritual formation within the Christian tradition. Corneliu C. Simuț discusses spiritual formation from the views of several Christian thinkers, with a chapter devoted to each thinker. The concluding chapter notes common themes shared by each thinker. The author presents some key Patristic, Medieval, Early Modern, Modern, and Contemporary theologians in a way that is characterized by brevity, concision, and clarity. Thus, this small book is a useful introduction to spiritual formation from a Christian perspective. It would be helpful for a college student or young adult who seeks to be educated on the subject. The conciseness of the book is a benefit. Yet the book raises interesting questions for further pursuit. A very succinct – but comprehensive – historical presentation of sanctification through the lens of spiritual formation, a concept which has been revived in the past two decades, especially in Evangelical circles, this text is useful for a college course in spiritual formation or religion.
This interdisciplinary book explores both the connections and the tensions between sociological, psychological, and biological theories of exhaustion. It examines how the prevalence of exhaustion – both as an individual experience and as a broader socio-cultural phenomenon – is manifest in the epidemic rise of burnout, depression, and chronic fatigue. It provides innovative analyses of the complex interplay between the processes involved in the production of mental health diagnoses, socio-cultural transformations, and subjective illness experiences. Using many of the existing ideologically charged exhaustion theories as case studies, the authors investigate how individual discomfort and wider social dynamics are interrelated. Covering a broad range of topics, this book will appeal to those working in the fields of psychology, sociology, medicine, psychiatry, literature, and history.
The language of habit plays a central role in traditional accounts of the virtues, yet it has received only modest attention among contemporary scholars of philosophy, psychology, and religion. This volume explores the role of both “mere habits” and sophisticated habitus in the moral life. Beginning with an essay by Stanley Hauerwas and edited by Gregory R. Peterson, James A. Van Slyke, Michael L. Spezio, and Kevin S. Reimer, the volume explores the history of the virtues and habit in Christian thought, the contributions that psychology and neuroscience make to our understanding of habitus, freedom, and character formation, and the relation of habit and habitus to contemporary philosophical and theological accounts of character formation and the moral life. Contributors are: Joseph Bankard, Dennis Bielfeldt, Craig Boyd, Charlene Burns, Mark Graves, Brian Green, Stanley Hauerwas, Todd Junkins, Adam Martin, Darcia Narvaez, Gregory R. Peterson, Kevin S. Reimer, Lynn C. Reimer, Michael L. Spezio, Kevin Timpe, and George Tsakiridis.
Hannah Bacon draws on qualitative research conducted inside one UK secular commercial weight loss group to show how Christian religious forms and theological discourses inform contemporary weight-loss narratives. Bacon argues that notions of sin and salvation resurface in secular guise in ways that repeat well-established theological meanings. The slimming organization recycles the Christian terminology of sin – spelt 'Syn' – and encourages members to frame weight loss in salvific terms. These theological tropes lurk in the background helping to align food once more with guilt and moral weakness, but they also mirror to an extent the way body policing techniques in Christianity have historically helped to cultivate self-care. The self-breaking and self-making aspects of women's Syn-watching practices in the group continue certain features of historical Christianity, serving in similar ways to conform women's bodies to patriarchal norms while providing opportunities for women's self-development. Taking into account these tensions, Bacon asks what a specifically feminist theological response to weight loss might look like. If ideas about sin and salvation service hegemonic discourses about fat while also empowering women to shape their own lives, how might they be rethought to challenge fat phobia and the frenetic pursuit of thinness? As well as naming as 'sin' principles and practices which diminish women's appetites and bodies, this book forwards a number of proposals about how salvation might be performed in our everyday eating habits and through the cultivation of fat pride. It takes seriously the conviction of many women in the group that food and the body can be important sites of power, wisdom and transformation, but channels this insight into the construction of theologies that resist rather than reproduce thin privilege and size-ist norms.
Today our fatigue feels chronic; our anxieties, amplified. Proliferating technologies command our attention. Many people complain of burnout, and economic instability and the threat of ecological catastrophe fill us with dread. We look to the past, imagining life to have once been simpler and slower, but extreme mental and physical stress is not a modern syndrome. Beginning in classical antiquity, this book demonstrates how exhaustion has always been with us and helps us evaluate more critically the narratives we tell ourselves about the phenomenon. Medical, cultural, literary, and biographical sources have cast exhaustion as a biochemical imbalance, a somatic ailment, a viral disease, and a spiritual failing. It has been linked to loss, the alignment of the planets, a perverse desire for death, and social and economic disruption. Pathologized, demonized, sexualized, and even weaponized, exhaustion unites the mind with the body and society in such a way that we attach larger questions of agency, willpower, and well-being to its symptoms. Mapping these political, ideological, and creative currents across centuries of human development, Exhaustion finds in our struggle to overcome weariness a more significant effort to master ourselves.
The past decade has witnessed a renaissance in scientific approaches to the study of morality. Once understood to be the domain of moral psychology, the newer approach to morality is largely interdisciplinary, driven in no small part by developments in behavioural economics and evolutionary biology, as well as advances in neuroscientific imaging capabilities, among other fields. To date, scientists studying moral cognition and behaviour have paid little attention to virtue theory, while virtue theorists have yet to acknowledge the new research results emerging from the new science of morality. Theology and the Science of Moral Action explores a new approach to ethical thinking that promotes dialogue and integration between recent research in the scientific study of moral cognition and behaviour—including neuroscience, moral psychology, and behavioural economics—and virtue theoretic approaches to ethics in both philosophy and theology. More particularly, the book evaluates the concept of moral exemplarity and its significance in philosophical and theological ethics as well as for ongoing research programs in the cognitive sciences.
The theory of apokatastasis (restoration), most famously defended by the Alexandrian exegete, philosopher and theologian Origen, has its roots in both Greek philosophy and Jewish-Christian Scriptures and literature, and became a major theologico-soteriological doctrine in patristics. This monograph—the first comprehensive, systematic scholarly study of the history of the Christian apokatastasis doctrine—argues its presence and Christological and Biblical foundation in numerous Christian thinkers, including Syriac, and analyses its origins, meaning, and development over eight centuries, from the New Testament to Eriugena, the last patristic philosopher. Surprises await readers of this book, which results from fifteen years of research. For instance, they will discover that even Augustine, in his anti-Manichaean phase, supported the theory of universal restoration.
“Read this not just for intellectual enjoyment but to discover a centuries-old, proven path for conquering your worst sins” (Brandon Vogt, author of Why I Am Catholic). Gluttony. Lust. Greed. Anger. Sloth. Envy. Pride. The capital vices are the gateway drugs to countless sins. But where did this tradition come from? Unsurprisingly, it can be traced back to the teachings of the Church Fathers, whose words—included in this book—answer such questions as: So how do the capital sins spawn other vices in the soul? How does one cultivate the virtues that heal the soul from those vices? How are gluttony and lust related? What role does almsgiving have in soothing the passion of anger? As the path of the book descends through the vices, the words of the Fathers will assist readers in being more realistic about the attacks upon the soul. Edifying and medicinal, each chapter begins with vice and ends with virtue, so one’s path through the chapters represents a sort of ascent out of sin and on to the road to righteousness. The text gives special attention to the thoughts of Augustine of Hippo, Evagrius of Pontus, John Cassian, Gregory the Great, and Maximus the Confessor. “An illuminating survey of the Church Fathers’ wisdom on the capital vices that have burdened us since time immemorial.” —Curtis A. Martin, Founder and CEO of FOCUS “A wonderfully helpful compendium of insights and advice from the Church Fathers . . . You will be astonished at how relevant and applicable is this ancient wisdom to the life of the modern-day Christian. Highly recommended.” —James Martin, SJ, author of Jesus: A Pilgrimage
