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"abstractNote": "This book tells the story of contemplative reading, a spiritual discipline practiced in the Syriac Christian monasteries of the Church of the East in sixth- and seventh-century Mesopotamia. These ascetics practiced a form of contemplation which moved from reading, to meditation, to prayer, to the ecstasy of divine vision. The book proceeds in two parts. The first part crafts a methodology. The second, longer part is an historical narrative of the development, definition, and diffusion of contemplative reading. The book adapts methodological insights from prior scholarship on the history of reading, including studies on early medieval lectio divina. Another methodological chapter undertakes a cautionary case study of the British Library manuscript collection and identifies how future scholarship can overcome cultural and racial prejudices which have sometimes obscured the history of Syriac monastic readers from view. The second half of the book employs this methodology to narrate the evolution of East Syrian contemplative reading over three historical phases: the establishment of the practice, the articulation of its theology, and the maturation and spread of the tradition. Individual chapters focus on the role of ascetic reading in the monastic reform of Abraham of Kashkar, the commentaries on Evagrius of Pontus written by Babai the Great, and the monastic handbooks of ʿEnanishoʿ of Adiabene and Dadishoʿ of Qatar. A concluding chapter points the way forward for further scholarship by noting the long legacy of East Syrian contemplative reading through its reception into Sogdian, Arabic, and Ethiopic monastic libraries. -pub\n\nThe study puts Evagrius's approach to reading front-and-center in the development of Syriac ascetic reading traditions, arguing that Evagrius's works were seen as the epitome of the Egyptian ascetic ideal. -jk",
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"abstractNote": "In this study, there is, along with some essays and commentaries, a translation of two ascetical treatises attributed to Evagrius of Pontus (345-399 C.E.): the Praktikós and the Gnōstikós. Given the misfortune of the transmission of his manuscripts since his condemnation in the Second Council of Constantinople (553 C.E.), there have been, throughout the centuries, many hindrances related to Evagrian studies. In effect, there is not only the problem of the misattributions of his works to other authors - for example, the attributions of some of these works to Nile of Ancyra, a philological tool that is likely to have been a way of getting rid of the so-called censorship -, but also many misconceptions about his ideas. To be aware of this, it was necessary to analyze, at least in passing, the transmission of his manuscripts, which was possible for us only through discussing the philological study already made by Antoine and Claire Guillaumont, i.e., indirectly. After all, this philological problem seems to go through all the Evagrian literary and philosophical content to be studied here. At any rate, Evagrius, as a historical person, can be known not only through the depictions made in his own manuscripts, but also through those present in the manuscripts of other late-antique authors, such as Socrates Scholasticus, Palladius and Rufinus of Aquileia in their historiographic oeuvre. Furthermore, there are also interesting depictions of Evagrius in other sources, such as the epistulae of Jerome. As will be seen in this research, it is also important to pay attention to this: Evagrius was not indifferent to the science of his time. By incorporating the main late-antique discussions in his thinking, he wrote about the human soul, the human body and the universe in a unique style. He is said to have been the first Christian writer to express his thoughts in kephálaia - something like very small chapters. And, last but not least, the medical thinking present in his work and the importance of the allegorical language as a tool of composition and hermeneutics are elements that make him simultaneously an original thinker and a man of his own time. -pub",
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"abstractNote": "The intention of this study is to approach the issue of spiritual guidance in the Eastern Christian tradition, based on a great ascetic from the deserts of Egypt in the 4th century—Evagrius Ponticus. The clear conclusion of the Pontic hermit is that the work of a patér pneumatikós is not to communicate a doctrine in an abstract manner and by means of discourse, but rather to offer his apprentice a way to intensely assimilate spiritual teachings. We support the idea of placing the practice of spiritual guidance in the context of spiritual experience; our intention was to do justice to the thesis that an abba is basically an anthropos pneumatikós i.e. a man who learned the spiritual mysteries of life during his prolonged experience in the desert. Thus, the way of life of the Pontic hermit is not the same as that of a teacher (didaskalos), as the message send by this way of life is not a doctrine, but a personal experience of spiritual life. In brief, abba Evagrius Ponticus is more of an authentic spiritual father rather than a “philosopher” of the desert (A. Guillaumont), whose main job is to offer spiritual guidance to his apprentice in his spiritual life. -pub",
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