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Evagrius Hayden, O.S.B.
Br. Evagrius was born in Bozeman, Montana. He attended Montana Tech of the University of Montana, but then went on to complete his Bachelors degree in Liberal Arts at Thomas Aquinas College, California. After graduating in 2008, he transferred to Italy to become a monk at the monastery of St. Benedict in Norcia, Umbria. There he made final profession in 2012. In 2015 he completed his Masters in theology at the International Theological Institute in Austria and in 2020 his Licentiate in theology at the Pontifical Faculty of the Immaculate Conception in Washington, D.C.. He is currently writing his dissertation on the Word and the divine Ideas in the theology of Thomas Aquinas and his predecessors.
Supervisors: Fr. Andrew Hofer, O.P.
Address: Monastery of Mary Mother of the Word
103 E. Alder Street
Sprague, Washington
99032
Supervisors: Fr. Andrew Hofer, O.P.
Address: Monastery of Mary Mother of the Word
103 E. Alder Street
Sprague, Washington
99032
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In the First Part of this thesis, we will try to understand who Evagrius was by first focusing on his life, his works, and their modern reception. In Chapter One of this First Part we will focus on recounting the life of Evagrius, taking as our primary sources the Vita Copta and the Historia Lausiaca, both of them written by Palladius. In Chapter Two we will turn our attention to the modern reception of Evagrius' patrimony and the different schools of thought that have formed around his teachings. In presenting an overview of the modern status quaestionis, we will rely primarily on the work of Fr.'s Gabriel Bunge, Izsák Baán, Jeremy Driscoll, and Luke Dysinger, all of them Benedictine monks, as well as on the work of Augustine Casiday. These scholars together represent the 'Benedictine school' of interpretation, that is, a particular hermeneutic that seeks to understand Evagrius in an orthodox light and thus to receive his patrimony as an organic whole, coming as it does from the scriptural and monastic milieu of Cappadocia and the Egyptian desert.
We will examine in the Second Part of our thesis the role of the wisdom of creation in the theology of Evagrius and how it draws the mind towards God. If we wish to come to knowledge about something, the first and most fundamental question that must be answered is, “what is it?” But, the first step in understanding the nature of a thing is to seek for its causes, for these are the principles of its being. Once one has the cause, then they know why it is and, to some extent, what it is. Therefore, in trying to understand what wisdom is and how it operates in the theology of Evagrius, we will focus primarily on its various causes. In the First Chapter of this Second Part, we will discuss the final cause of wisdom, that is its ultimate purpose or final goal. In the Second Chapter of this part we will discuss the content of created wisdom, namely its material and formal aspects. Finally, in the Third Chapter we will discuss the divine author and agent cause of created wisdom, that is, the Word and Wisdom itself.
In my examination of the nature and necessity of faith, I use as my sources several works of St. Thomas Aquinas, the primary ones being his treatise on faith in the De Veritate, his treatise on the same in the Secunda Secundae of the Summa Theologica, and his commentary on the De Trinitate of Boethius.
committed above all else to the full affirmation of the ultimate significance of our lives in this world. Such a fundamental commitment can be described as a faith, i.e., as a basic orientation or attitude which determines one’s cognitive beliefs and one’s individual ethical actions. The most basic expression of such faith, moreover, is probably best described as the faith of secularity: that fundamental attitude which affirms the ultimate significance and final worth of our lives, our thoughts, and actions, here and now, in nature and in history.”
The belief, then, and faith of the theologian is limited to the temporal secular realm for Tracy while for Dulles and the first Vatican council, it is a supernatural virtue whereby we believe in the things that God reveals, not because it accords with natural reason, “but because of the authority of God himself who reveals them.” For Tracy, however, faith excludes the supernatural, and thus is something that can be shared by both secularists and Christians: "The modern theologian . . . finds that his basic faith, his fundamental attitude towards reality, is the same faith shared implicitly or explicitly by his secular contemporaries. No more than they, can he allow belief in a ‘supernatural’ realm of ultimate significance or in a supernatural God who seems, in the end, indifferent to the ultimate significance of our actions." Faith, then, for Tracy, is a fundamentally natural phenomenon, committed as it is to finding man’s ultimate purpose and meaning in this life, here and now. So, even though the theologian might have faith in God, that faith is only one that is in complete accordance with what can be known through nature and common experience. My purpose in this paper is to lay out the consequences of Tracy’s understanding of faith, and in particular how it affects his position on the nature and method of theology. Since Dulles is one of the more critical reviewers of Tracy’s work, I have found it helpful to include him in the conversation and to use him as a foil in contrast to the views of the professor from Chicago.8 In my exposition I will first look at Tracy’s views on the sources of theology, then, how this affects his understanding of the nature and method of theology, and finally I will examine what he sees is the relation of theology to the Church and modern science.
This brief saying from Pseudo-Dionysius is one of the crowning principles of chapter 4 “on good and evil” in his work On The Divine Names. It is a crown because it is the final conclusion that follows logically from all that comes before in the chapter on the nature of goodness, but it is likewise a principle for two of his faithful commentators, St. Albert the Great and St. Thomas Aquinas, who use it in their moral theology to manifest why all the elements of an act must be good in order for the act itself to be good. In this paper I will seek to clarify how Dionysius arrives at this principle of the integrity of goodness, showing that it flows from his understanding of the nature of good and evil, then, I will examine how this principle was interpreted and developed by Albert the Great and Thomas Aquinas and used by them as a source for the rest of their moral theology.
nas on the order in our knowledge of being. While Gilson and Maritain maintain that
esse and the actus essendi are what are first known, Aquinas maintains consistently that
it is the existent thing or the ens itself that is first known. The paper proceeds by first
laying out the positions of Gilson and Maritain as evidenced in their respective works
Being and Some Philosophers and Existence and the Existent. Then, it manifests what
in their positions is correct and in what they err. And finally, it argues that ens is the
first thing known by appealing to the proper object of the intellect, the order between
the acts of the intellect, and the intellect’s mode of procedure. In the course of these
arguments, the primary authoritative sources used are the works of Aquinas.
strong archaeological and historical evidence suggests that facing towards the orient was the common tradition of the Church beginning from apostolic times. What has caused such a dramatic change in how the Church worships in the Holy Liturgy? In most churches, the apse was where the cross was placed and where the blessed Sacrament was reposed, and it was traditionally built facing the orient. Eastward was from time immemorial symbolic of the risen Lord. Facing eastward was thus equivalent to facing towards the Lord. If the worship of the liturgy has Christ as its focal point, then it is quite natural to face eastwards and towards the cross during the sacred rites of the liturgy. But if, on the other hand, the liturgy is not so much about celebrating Christ’s coming to us, but instead about celebrating the community, then to have everyone facing the same direction, towards the rising sun, makes little sense. If we, the community, are what is most important, then we should be the center of the liturgy. And thus it would seem to make more sense that the priest and the people face each other in the liturgy, celebrating each other. In order to answer the question of whether the priest and the people ought to face each other or else together face eastward, we must look closely at the nature of the Mass and the principles of worship in order to see what is the best and most fitting way to adore our Lord. So as to make the truth of our conclusion more evident, we will first examine a number of objections that argue against Mass being celebrated ad orientem. By first building up the opposing position as much as possible, we hope that then our response will become even more apparent when contrasted to these arguments. Following our main response, we will answer each of the objections individually.
In the First Part of this thesis, we will try to understand who Evagrius was by first focusing on his life, his works, and their modern reception. In Chapter One of this First Part we will focus on recounting the life of Evagrius, taking as our primary sources the Vita Copta and the Historia Lausiaca, both of them written by Palladius. In Chapter Two we will turn our attention to the modern reception of Evagrius' patrimony and the different schools of thought that have formed around his teachings. In presenting an overview of the modern status quaestionis, we will rely primarily on the work of Fr.'s Gabriel Bunge, Izsák Baán, Jeremy Driscoll, and Luke Dysinger, all of them Benedictine monks, as well as on the work of Augustine Casiday. These scholars together represent the 'Benedictine school' of interpretation, that is, a particular hermeneutic that seeks to understand Evagrius in an orthodox light and thus to receive his patrimony as an organic whole, coming as it does from the scriptural and monastic milieu of Cappadocia and the Egyptian desert.
We will examine in the Second Part of our thesis the role of the wisdom of creation in the theology of Evagrius and how it draws the mind towards God. If we wish to come to knowledge about something, the first and most fundamental question that must be answered is, “what is it?” But, the first step in understanding the nature of a thing is to seek for its causes, for these are the principles of its being. Once one has the cause, then they know why it is and, to some extent, what it is. Therefore, in trying to understand what wisdom is and how it operates in the theology of Evagrius, we will focus primarily on its various causes. In the First Chapter of this Second Part, we will discuss the final cause of wisdom, that is its ultimate purpose or final goal. In the Second Chapter of this part we will discuss the content of created wisdom, namely its material and formal aspects. Finally, in the Third Chapter we will discuss the divine author and agent cause of created wisdom, that is, the Word and Wisdom itself.
In my examination of the nature and necessity of faith, I use as my sources several works of St. Thomas Aquinas, the primary ones being his treatise on faith in the De Veritate, his treatise on the same in the Secunda Secundae of the Summa Theologica, and his commentary on the De Trinitate of Boethius.
committed above all else to the full affirmation of the ultimate significance of our lives in this world. Such a fundamental commitment can be described as a faith, i.e., as a basic orientation or attitude which determines one’s cognitive beliefs and one’s individual ethical actions. The most basic expression of such faith, moreover, is probably best described as the faith of secularity: that fundamental attitude which affirms the ultimate significance and final worth of our lives, our thoughts, and actions, here and now, in nature and in history.”
The belief, then, and faith of the theologian is limited to the temporal secular realm for Tracy while for Dulles and the first Vatican council, it is a supernatural virtue whereby we believe in the things that God reveals, not because it accords with natural reason, “but because of the authority of God himself who reveals them.” For Tracy, however, faith excludes the supernatural, and thus is something that can be shared by both secularists and Christians: "The modern theologian . . . finds that his basic faith, his fundamental attitude towards reality, is the same faith shared implicitly or explicitly by his secular contemporaries. No more than they, can he allow belief in a ‘supernatural’ realm of ultimate significance or in a supernatural God who seems, in the end, indifferent to the ultimate significance of our actions." Faith, then, for Tracy, is a fundamentally natural phenomenon, committed as it is to finding man’s ultimate purpose and meaning in this life, here and now. So, even though the theologian might have faith in God, that faith is only one that is in complete accordance with what can be known through nature and common experience. My purpose in this paper is to lay out the consequences of Tracy’s understanding of faith, and in particular how it affects his position on the nature and method of theology. Since Dulles is one of the more critical reviewers of Tracy’s work, I have found it helpful to include him in the conversation and to use him as a foil in contrast to the views of the professor from Chicago.8 In my exposition I will first look at Tracy’s views on the sources of theology, then, how this affects his understanding of the nature and method of theology, and finally I will examine what he sees is the relation of theology to the Church and modern science.
This brief saying from Pseudo-Dionysius is one of the crowning principles of chapter 4 “on good and evil” in his work On The Divine Names. It is a crown because it is the final conclusion that follows logically from all that comes before in the chapter on the nature of goodness, but it is likewise a principle for two of his faithful commentators, St. Albert the Great and St. Thomas Aquinas, who use it in their moral theology to manifest why all the elements of an act must be good in order for the act itself to be good. In this paper I will seek to clarify how Dionysius arrives at this principle of the integrity of goodness, showing that it flows from his understanding of the nature of good and evil, then, I will examine how this principle was interpreted and developed by Albert the Great and Thomas Aquinas and used by them as a source for the rest of their moral theology.
nas on the order in our knowledge of being. While Gilson and Maritain maintain that
esse and the actus essendi are what are first known, Aquinas maintains consistently that
it is the existent thing or the ens itself that is first known. The paper proceeds by first
laying out the positions of Gilson and Maritain as evidenced in their respective works
Being and Some Philosophers and Existence and the Existent. Then, it manifests what
in their positions is correct and in what they err. And finally, it argues that ens is the
first thing known by appealing to the proper object of the intellect, the order between
the acts of the intellect, and the intellect’s mode of procedure. In the course of these
arguments, the primary authoritative sources used are the works of Aquinas.
strong archaeological and historical evidence suggests that facing towards the orient was the common tradition of the Church beginning from apostolic times. What has caused such a dramatic change in how the Church worships in the Holy Liturgy? In most churches, the apse was where the cross was placed and where the blessed Sacrament was reposed, and it was traditionally built facing the orient. Eastward was from time immemorial symbolic of the risen Lord. Facing eastward was thus equivalent to facing towards the Lord. If the worship of the liturgy has Christ as its focal point, then it is quite natural to face eastwards and towards the cross during the sacred rites of the liturgy. But if, on the other hand, the liturgy is not so much about celebrating Christ’s coming to us, but instead about celebrating the community, then to have everyone facing the same direction, towards the rising sun, makes little sense. If we, the community, are what is most important, then we should be the center of the liturgy. And thus it would seem to make more sense that the priest and the people face each other in the liturgy, celebrating each other. In order to answer the question of whether the priest and the people ought to face each other or else together face eastward, we must look closely at the nature of the Mass and the principles of worship in order to see what is the best and most fitting way to adore our Lord. So as to make the truth of our conclusion more evident, we will first examine a number of objections that argue against Mass being celebrated ad orientem. By first building up the opposing position as much as possible, we hope that then our response will become even more apparent when contrasted to these arguments. Following our main response, we will answer each of the objections individually.