Word-World - A Theologian Prays
Word-World - A Theologian Prays
Word-World - A Theologian Prays
he title of this article, as requested by Word & World and reflected in my work,
derives from a maxim from a monk of the Eastern Church named Evagrius of
Pontus (345399) who was a student of the ascetical masters in the Egyptian
deserts. It occurs in his book Chapters On Prayer, in the midst of describing the
state of prayer in short, punctuated paragraphs. After describing the warfare with
demons over spiritual prayer and the requirement of dispassion for the state of
prayer, Evagrius arrives at this statement: If you are a theologian you truly pray. If
you truly pray you are a theologian.1 I wonder if it is harder for us to imagine
prayer as theology, or theology as prayer? I doubt either is very easy, due to the fact
that we have associated each word with definitions that do not easily adapt to
Evagriuss challenging statement. He seems to associate them almost under the
commutative principle in math wherein changing the order of the terms does not
change the result, whereas we take theology and prayer to be different species, perhaps different genera, and by no means exchangeable.
On the one hand, we tend to think theology is for academics, specialists,
PhDs, those who arrange a systematic bouquet of rational propositions concerning
God collected from books in the library. Those whom we call theologians work in
1Ponticus Evagrius, Chapters on Prayer, in The Praktikos and Chapters on Prayer, trans. John Eudes
Bamberger (Kalamazoo: Cistercian Publications, 1981) 60.
A theologian is someone who has been shaped by the cooperative exercise of grace
and ascetical submission, whose eyes can see after their light has been restored,
whose heart wills only one thing, whose mind has changed, whose life has been
reconnected to the source of life. This does not require a PhD, it requires a conversion of life.
Copyright 2015 by Word & World, Luther Seminary, Saint Paul, Minnesota. All rights reserved.
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waters. The Word can restore to its original brightness the tarnished image of
God in us, the silver coin that has rolled in the dust but remains stamped with
the kings likeness (Luke 15:810). It is the Word who acts, but we have to
co-operate with him, not so much by exertion of will-power as by loving attentiveness.2
Askesis appears negative only if we restrict our attention to the initial steps, when our
clenched hands are being pried open. Made in the image of God, we were designed to
grow into the likeness of God, into holiness and union with God (theosis: deification). Sin is choosing other than God, disrupting that growth either by inhibition or
excess. Askesis liberateslike a statue is liberated from the stone. The metaphor comes from John Behr. We are a work in progress; our blueprint, the statue lying in
the block of marble waiting to be sculpted, is already in the image of Christ, though
for now hidden with him. We are being worked on, so that when he appears, we will
appear with him.3
This is the vocation of monks, but it is not an exclusively monastic vocation.
All monks are ascetics, but not all ascetics are monks. Askesis was perfected in the
sands of the desert, but it is born in the waters of the font wherein free sacramental
grace begins the unseen warfare against the passions. In this tradition, the word
passion has a different meaning than it developed in the West, where it came to
mean simply strongly felt (there can be a passion for art or an adulterous passion). In the East, a passion is any blight that corrupts the shoot that ought to grow
into the flower of holiness. The term is almost always used to describe something
that causes human nature to function improperly. Our faculties were well made,
and they were made good, and should have opened us up to return Gods love, as a
flower is opened by the sun. But the passions are, in the words of Maximus the
Confessor, a movement of the soul contrary to nature.4 Evil is not to be regarded as in the substance of creatures but in its mistaken and irrational movement.5 The one who has self-love has all the passions.6 No thing is sinful, but
any thing can be used sinfully because the root of the passions is self-love. So the
ascetical authors repeatedly affirm that it is not food, but gluttony, that is bad; not
money, but attachment to it; not speech, but idle talk and vainglorious talk and
backbiting gossip; not wine, but drunkenness; not anger if used in a just cause, but
anger vented excessively in measure or unjustly directed. The problem is not
money, sex, or beer; it is avarice, lust, and gluttony.
Evagriuss name surfaces here because he systematized the tradition discovered by ascetics through experimentation on their souls. This is not his theory; it
2Olivier
Clment, The Roots of Christian Mysticism (New York: New York City Press, 1996) 130.
Behr, The Eschatological Dimensions of Liturgy, Assembly: A Journal of Liturgical Theology 36/1
(January 2010) 3.
4Maximus the Confessor, Four Hundred Chapters on Love, in Maximus Confessor: Selected Writings (New
York: Paulist Press, 1985) II.16.
5Ibid., IV.14.
6Ibid., III.8.
3John
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is an ordered account of the ascetical tradition. Evagrius traced the passions back
to eight primary sources, like tracing the stream to the headwaters, which he called
the eight logismoi, meaning eight evil thoughts that could awaken other passions.
There are eight general and basic categories of thoughts in which are included
every thought. First is that of gluttony, then impurity, avarice, sadness, anger,
acedia [sloth], vainglory, and last of all, pride. It is not in our power to determine whether we are disturbed by these thoughts, but it is up to us to decide if
they are to linger within us or not and whether or not they are to stir up our
passions.7
Our faculties should operate as God intended them, but if they are displaced from
their proper orientation, then they need curing. Curing, or overcoming, or containing, or correcting, or purifying these passions is the aim of askesis. It will bring one
into a state of dispassion, which does not mean being listless or disinterested, but
standing aright: having our faculties operate in accordance with human nature as
God intended human nature to operate. Since the Greek word for the passions is
pathein, this state of uprightness is called apatheia, but it is a long way from what
apathy has come to mean. Apatheia is the restoration of purified love. Therefore,
Aidan Kavanagh can write, The ascetic is simply a stunningly normal person who
stands in constant witness to the normality of Christian orthodoxia in a world flawed
into abnormality by human choice.8
This, then, is the context for Evagriuss maxim. If you truly pray you are a
theologian, but the kind of prayer he is talking about comes from a purified heart.
Blessed are the pure in heart, said our Lord, which means to will one thing. Purity of heart was how Evagriuss pupil John Cassian translated apatheia for the
Wests understanding. It consists of a single-mindedness in prayer that is not divided between God and something else, and this brings Evagrius nearer his definition of theology.
THEOLOGIA
The way of the soul is seen under three stages. The first is called praktike because it is filled with very practical activity. This is the time of the most active battle
against the passions, although the warfare will never truly end. Following a Platonic model, the ascetics speak of three faculties in a person: human beings can reason (the intellective faculty), they can desire (the concupiscible faculty), and they
can be stirred to feeling (the irascible faculty). These faculties are a gift from God,
and if they were to operate in harmony and under Gods direction, the human being would act properly in the world. Maximus the Confessor describes a healthy
state by saying, The soul is moved reasonably when its concupiscible element is
qualified by self-mastery, its irascible element cleaves to love and turns away from
7Evagrius,
8Adrian Kavanagh, On Liturgical Theology: The Hale Memorial Lectures at Seabury-Western Theological Sem-
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hate, and the rational element lives with God through prayer and spiritual contemplation.9 The soul enters an unhealthy state when passions excite the concupiscible, disturb the irascible, and darken the rational.10 Therefore, combating the
vices will have to be done on all three fronts: Almsgiving heals the irascible part of
the soul; fasting extinguishes the concupiscible part, and prayer purifies the mind
and prepares it for the contemplation of reality. 11
This struggle is never totally left behind, of course, because one must be on
continuous guard. But it does lead to a threshold which opens out on deeper contemplation (praktike leads to theoria, or contemplation). Evagrius says this turns
on the transitional hinge of apatheia: Now this apatheia has a child called agape
who keeps the door to deeper knowledge.12 If our faculties could be refreshed by
dispassion, then a deeper knowledge would be opened up to us. Knowledge of
what? Two objects.
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In such a state we would do more than look at the gift, we would look at the Giver.
No, that is not quite right, either. The metaphor of looking assumes a distance,
and it is precisely the character of this third stage to have overcome all distance. It is
communion. It is unity. And the name Evagrius gives to this third stage is theologia.
Maximus says, The mind that has succeeded in the active life advances in
prudence; the one in the contemplative life, in knowledge.Then at length it is
deemed worthy of the grace of theology when on the wings of love it has passed beyond all the preceding realities, and being in God it will consider the essence of
himself through the Spirit, insofar as it is possible to the human mind.15 Theology
is not something we produce, it rather is a gift synergistically received. Theology is
direct communion with God in pure prayer. To theologize is to pray in spirit and
in truth. For the Fathers, theology is the science of the true God, known through
Christ by the Holy Spirit (which is why Athanasius uses the term theologia to refer
to the sacra doctrina de Trinitate). In his marvelous history of how the word theology has been used, Yves Congar summarizes it this way:
The word theologia takes on a special meaning with the monks and mystical
writers. For them it means a knowledge of God which is either the highest form
of the gnosis or of that illumination of the soul by the Holy Spirit which is more
than an effect since it is the very substance of its divinization or godlike transformation. For Evagrius Pontikus, followed by Maximus Confessor and others,
theologia is the third and the most elevated of the degrees of life. In short, it is
that perfect knowledge of God which is identified with the summit of prayer.16
The Ladder of Divine Ascent (New York: Paulist Press, 1982) xviixviii.
15Maximus, Four Hundred Chapters on Love, II.26. Emphasis added.
16Yves Congar and Hunter Guthrie, A History of Theology (New York, 1968) 31.
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a theologian is one who prays, all right, but this does not
mean that good theologians are those who offer up a
petition to heaven before they open a volume of St. Thomas
Praktike prepares the person by refreshing the hidden image of God. In physike the
world looks new and is received as sacramental gift from God, and experienced as
theophanous self-revelation by God, and can be understood in its sacrificial potential as temple for God. Both of these are prerequisite for theologia, which is the
communion of prayer.
A theologian is one who prays, all right, but this does not mean that good
theologians are those who offer up a petition to heaven before they open a volume
of St. Thomas. In order to understand the theologian as one who prays, the definition of theology had to be deepened, thickened. True theology is always living, a
form of hierurgy (an act of worship), something that changes our life and assumes us into itself: we are to become theology. Understood in this way, theology
is not a matter for specialists but a universal vocation; each is called to become a
theologian soul.19 A theologian is someone who has been shaped by the cooperative exercise of grace and ascetical submission, whose eyes can see after their light
has been restored, whose heart wills only one thing, whose mind has changed
(meta+nous = metanoia = repentance), whose life has been reconnected to the
source of life. This does not require a PhD; it requires a conversion of life. That is
17Introduction
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DAVID W. FAGERBERG
20Tomas
21David
64
Spidlik, The Spirituality of the Christian East (Kalamazoo, MI: Cistercian Press, 2005) 1.
W. Fagerberg, On Liturgical Asceticism (Washington DC: Catholic University Press, 2013) 9.