LECTURES & ASSIGNMENTS    “Teaching Monk” Illum.MS. , Amiens 1547

  WEEK_1;   WEEK_2;   WEEK_3;   WEEK_4;   WEEK_5;   WEEK_6;   WEEK_7;   WEEK_8;
 WEEK_9;   WEEK_10;   WEEK_11;   WEEK_12;   WEEK_13;   WEEK_14;   WEEK_15;  

An indispensable part of this course will be downloadable audio-lectures that you may download to your computer or play directly from the Internet, depending on the speed of your connection. 

THIS is a link to the type of file (“.wma” for those who wish to know) that we will be using for audio lectures (don't click on it quite yet): AUDIO-FILE. This is a music file consisting of the medieval prolix responsory Homo Quidam, and it will serve as a test of your computer's ability to play the kind of audio files we will be using in this course.

THIS is a link to a text-and-image file showing (at the bottom of the page) Gregorian notation of the Homo Quidam: TEXT-FILE .  The navigation panel on the left will remain visible when you link to the text file, so you can return to this page at any time by clicking on “Lectures”

THE goal is: (1) to get the AUDIO-FILE playing; then (2) minimize the player so you can see this window again; then (3) click on the link to the Gregorian TEXT-FILE, so you can look at the notated music while you hear the music being sung.  If you are able to do this, all is well; and you will have no trouble with the materials that will begin to appear here next week.

If you have trouble doing this, I strongly urge you to spend this weekend obtaining the technical assistance you need. Be aware that the download time for these audio files on a very slow modem may be as long as five to ten minutes.  If you need a new version of Windows Media Player, it may be downloaded from the Microsoft Website (http://www.microsoft.com/downloads/search.aspx?displaylang=en&categoryid=4).  If your computer is so old that it simply cannot be induced to play the audio files, you will need to use another computer for this course. 

ONCE you are comfortable listening to audio while reading from a linked text-file, please click on the SYLLABUS link in the navigation panel (the grey panel on the left), and review the Syllabus.

AFTER you have reviewed the syllabus, please click on the DISCUSSION link in the navigation panel, read what will then appear, and go on to the INTRODUCTORY DISCUSSION forum to introduce yourself and meet your classmates.  The discussion forums won't be open until Wednesday - sorry!

IN general I will try to keep audio-lectures around twelve to fifteen minutes in length.  This is because a ten minute lecture represents about 1.2 megabytes - a rather slow download for those using modems.  After listening to lectures and reading the associated webpages you may wish to begin downloading texts from the Course Documents section to your computer: I would not recommend trying to print them all out, since we will only be using portions of some of them.  One final note before you begin the lectures: there are no required readings from textbooks for this first week, although there will generally be some in the weeks to follow.

Week_1_

In this first section of our course we will study classical Greek and early Christian understandings of the word ascesis (sometimes transliterated askesis).  [Note that the questions for each week's discussion forum are given on this page after the last lecture.  You may wish to review them ahead of time so as to be able to reflect on them as you listen to the lectures]

WE will first search for etymological information on the classical Greek origins and early Christian use of this term:

(1) AUDIO_LECTURE _;_ TEXT_FILE  (remember to start the audio-lecture first, then minimize the player, then click on the link to the text file and scroll down as directed.  Click on the Lectures and Assignments link to return to this “portal” page)

NEXT, we will look at a text by Philo of Alexandria in which he allegorically describes the patriarch Jacob as the ideal ascetic, or spiritual athlete.  Many of you may wish to first review an introduction to Philo's thought (those who have recently studied Philo in another course may prefer to skip directly to § 3.

(2) Introduction: Philo on action and contemplation (the Essenes and Therapeutae): AUDIO_LECTURE _:_ TEXT_FILE

(3) Philo on the patriarch Jacob, ascetic/athlete (from Philo's text, on Allegorical Interpretation): AUDIO_LECTURE _:_ TEXT_FILE

THEN we will consider a text from St. Matthew's Gospel that suggests what might be termed clear trajectories for Christian asceticism.

(4) AUDIO_LECTURE _:_ TEXT_FILE

When you have finished lectures § 1 - 4 of Part One, please share your reflections in Discussion Forum One, using (but not limiting yourself to) the following questions as guides:

    a) What is your response to the definitions of asceticism we have encountered so far? How do they correspond to the way you have previously understood the term?
  b) What is your reaction to Philo's notion of the ascetic as athlete (in this case, wrestler); do you find it engaging, helpful, repulsive?
  c) What do you think of the suggestion that Matthew 6:1-21 is a “program for Christian asceticism.” Who, then, is an “ascetic”?

Week 2

TEXTBOOK READINGS : [Readings from required texts need not be read before you listen to the audio-lectures; but they should be reviewed before you enter the discussion forum for the section]

1) RB 80, “Historical Orientation” pp. 3-64, 113-141.

2) Brown, The Body and Society, Chapter, 2, “From Apostle to Apologist” pp. 33-64.

IN order to appreciate the difference between the prevailing contemporary scholarly approach to asceticism and the “classic textbooks” of yesteryear, it will be helpful to look briefly and very generally at Tanquerey’s Ascetical and Mystical Theology.

(5) AUDIO_LECTURE _:_ TEXT_FILE

IN contrast to Tanquerey’s textbook-approach is a very insightful contribution to what can only be described as a contemporary academic fascination with asceticism.  This article by Elizabeth A. Castelli both introduces the prevalent secular scholarly approach, and highlights themes that will recur throughout this course:

(6) Mortifying the Body, Curing the Soul: Beyond Ascetic Dualism in The Life of Saint Syncletica.  AUDIO_LECTURE _:_ TEXT_FILE. (Only selected portions of the article are presented and discussed here: the whole article should be downloaded from Course Documents)

EACH of the approaches presented in §5and 6 above has limitations and advantages.  We will try to make use of insights from both approaches by taking a fresh look at early Christian sources.  One of the most influential and ever-fascinating early depictions of the Christian ascetic is the Life of Antony by Athanasius of Alexandria.  Again, many of you may appreciate a two-part introduction to the Life of Antony. We will then look at how Athanasius uses forms of the word ascesis in regard to Antony's spiritual quest, (those who have recently studied Antony may prefer to skip directly to § 9 and 10.

(7) The early life and vocation of Antony of Egypt (Life of Antony I): AUDIO_LECTURE _:_  TEXT_FILE (If you wish, you may download a more complete text of the Life of Antony from Course Documents)

(8)  The later life and ascetical career of Antony of Egypt (Life of Antony II): AUDIO_LECTURE _:_  TEXT_FILE

(9)  Athanasius' use of ascesis in the first part of the Life of Antony:  AUDIO_LECTURE _:_  TEXT_FILE (this is the same text file as is used in § 7 above, but approached from the perspective of Athanasius' use of the term asceticism.)

(10)  Athanasius' use of ascesis in the second part of the Life of Antony:  AUDIO_LECTURE _:_  TEXT_FILE (this is the same text file as is used in § 8 above, but approached from the perspective of Athanasius' use of the term asceticism.)

When you have finished § 5 - 10,  please share your reflections in Discussion Forum Two, using (but not limiting yourself to) the following questions as guides:

     a) Any reactions to the approaches to Christian asceticism represented by our selections from Tanquerey or by Castelli's article on St. Syncletica?
   b) Does it add a new dimension to reading the Life of Antony when you retranslate the word asceticism as training or spiritual exercise?
   c) What do you think of the idea that Athanasius' concept of spiritual training (asceticism) is rooted in eagerness and zeal_(prothumia)?

Week 3

Christian asceticism understood as spiritual training has traditionally been linked with a commitment to lifelong conversion and spiritual progress.

FIRST we will study the classical, biblical, and early Christian usage of three Greek words commonly used to describe conversion: metameleia; metanoia; and epistrophe.
  (11)  AUDIO_LECTURE _:_  TEXT FILE

NEXT we will briefly introduce two famous monastic rules as guidelines for patterns of communal life that emphasize lifelong conversion.

(12) A general introduction to the Rule of the Master will present monastic conversion as an extension of the covenant of baptism. AUDIO_LECTURE _:_  TEXT_FILE ;

(13) A closer look at the Prologue to the Rule of the Master will highlight the themes of separation from “the world” and enrollment in the “School of the Lord’s Service”.  AUDIO_LECTURE _:_  TEXT_FILE ;

(14) In the Prologue to the Rule of Benedict The Master’s themes have been modified in the directions of (1) compassion and (2) awareness of the role of community in ongoing conversion.  AUDIO_LECTURE _:_  TEXT_FILE ;

THE life of Pachomius, the celebrated founder of cenobitic monasticism will afford a biographical example of Christian conversion based on an experience of mercy (eleos):
   (15)  AUDIO_LECTURE _:_  TEXT_FILE .

When you have finished § 11 - 15 please share your reflections in Discussion Forum Three, using (but not limiting yourself to) the following questions as guides:

   a) What occurred to you as you studied the spectrum of different meanings of the Greek words for repentance/conversion used in the New Testament and early Church?
   b) Does the fact that Benedict depends, often literally, on the Rule of the Master diminish Benedict's contribution to models of asceticism?
   c) Pachomius was converted by an experience of merciful Christianity. What does this suggest about the role of the community in encouraging conversion?

Week 4

TEXTBOOK READINGS :

1) RB-80, “Monastic Formation and Profession,” pp. 437-466.

THE Life of St. Pelagia will emphasize the paradoxical role of beauty in the process of repentance and conversion. It will be seen that conversion cannot simply be reduced to rejection of temptation.  Please note that there are two lectures for the same text file.
  (16-17)  AUDIO_LECTURE 1 _:_ AUDIO_LECTURE 2 _:_  TEXT_FILE .

THE complexity and delicacy of the art of repentance will be highlighted through a brief passage from St. Aelred's Mirror of Charity.  Please note that there are two lectures for the same text file.
 (18-19)   AUDIO_LECTURE 1 _:_ AUDIO_LECTURE 2 _:_ TEXT_FILE

THE famous dialogue of Benedict with his sister Scholastica will afford a third biographical depiction of conversion.
  (20)  AUDIO_LECTURE _:_  TEXT_FILE. (Please download from Course Documents and read the article by Fr. De Vogüé on the Dialogue of Benedict and Scholastica)

THE story of the conversion of St. Gertrude the Great will afford a reminder of the essential place of grace and the promise of divine union in the experience of conversion.
  (21)  AUDIO_LECTURE _:_  TEXT_FILE.

FOR more than a thousand years controversy has intermittantly swirled around St. Benedict's use of the term conversatio (the monastic/ascetic way of life) and the concept of conversio. In chapter 58 of the Rule we will be reminded of the interrelationship between spiritual training and lifelong conversion. (Please read the assigned text from RB-80 [“Monastic Formation and Profession,” pp. 437-466] before listening to this lecture)
  (22)  AUDIO_LECTURE _:_  TEXT_FILE.

[OPTIONAL ARTICLE and LECTURE:] IN Roman Catholic circles the call for ecclesial repentance, emphasized by the late Pope John Paul II at the turn of the millennium, has sparked heated debate.  How can the whole Church repent?  Does such repentance necessitate doctrinal change?  An optional article (which may be downloaded from Course Documents) and an audio lecture tentatively explore a few of these questions.
(23)  AUDIO_LECTURE _:_  TEXT_FILE.

When you have finished § 16 - 23 please share your reflections in Discussion Forum Four, using (but not limiting yourself to) the following questions as guides:

     a) What are your reactions to the interpretation of Nonnus' words as examples of intertwined lectio divina (which we will discuss in more detail in Part Three) and theoria physike - the contemplation of God in creation?
   b) Does Aelred's observation seem dangerously libertine; or is it, on the contrary, overly prudish? How do you respond to Aelred's suggestion (or rather, my interpretation of his text) that there may be capacities in each of us that cannot be safely explored without greater spiritual maturity (i.e. ascetical training)?
   c) [By the way, don't worry that we only looked at the first part of the story of Benedict and Scholastica. We’ll come back to the Dialogues in the next section.] How does the encounter with Scholastica challenge Benedict to change?
   d) Gertrude's use of the language of “vision” may be off-putting to some. Can we see look past it (or within it) clearly enough to see what conversion and “life after conversion” mean to her?

WEEK 5

We will explore the interdependence and interrelationship between Christian ascetical practice and contemplation.  We will particularly emphasize the early monastic understanding of “contemplation” as consisting above all in the spiritual interpretation of Scripture, and thus in the practice of lectio divina.

FIRST we note the fundamental, human rhythm underlying the interrelationship between asceticism and contemplation: we will particularly note the dynamic nature of the ancient model of this rhythm, and the more static application of it that is widespread today.
  (24)  AUDIO_LECTURE _:_  TEXT_FILE

NEXT we relate the terms apophatic and kataphatic to the early monastic concepts of contemplating God both: [1] in Scripture (and nature); and [2] beyond thought and concept.
  (25)   AUDIO_LECTURE _:_  TEXT_FILE

THE second part of the story of Benedict and Scholastica will afford us a literary, hagiographic model of the ascent from ascetical practice to spiritual vision.
  (26)  AUDIO_LECTURE _:_  TEXT_FILE .

ONE of the more successful attempts to combine a scholarly study of Christian ascetical sources together with a reverent appreciation of traditional ascetical theology is Olivier Clément's book,The Roots of Christian Mysticism.  Unlike the older, more scholastic approach typified by Tanquery and Jordan Aumann, Clément bases his explication of the spiritual life primarily on patristic and early monastic sources, both eastern and western.  This gives his work a more poetic quality than many similar textbooks: I am very interested in your responses to it.  We will consider two sections from his book:

  (27)  His description of the interrelationship between ascesis and contemplation: AUDIO_LECTURE _:_  TEXT_FILE; and

  (28)  His description of the contemplation of God in creation, natural contemplation: AUDIO_LECTURE _:_  TEXT_FILE .

When you have finished § 24 - 28, please share your reflections in Discussion Forum Five.

   a) What is your reaction to the notion that the movement between asceticism and contemplation is ongoing and rhythmic?  Does this ring true in your own experience?
   b) Apophatic techniques of prayer and meditation have become increasingly popular in recent years.  Should our enthusiasm for these important practices be more carefully nuanced than it has been?
   c) What interior transformation or conversion precedes Benedict's visions?  Does the metaphor of a widened, expanded heart seem appropriate?
   d) What are your reactions to Clement's approach to ascetical/mystical theology: is it too imprecise, or does his "poetic" metaphor illuminate his subjects? 

 WEEK 6

WE will now turn to the writings of Saints Evagrius Ponticus and John Cassian, whose texts will comprise a significant part of our material for study during the remainder of this course.

A) An introduction to the life and historical significance of Cassian:
(29)  AUDIO_LECTURE _:_  TEXT_FILE

B) Chapters 1-7 of Cassian's Fourteenth Conference will highlight the interrelationship of asceticism and contemplation:
(30)  AUDIO_LECTURE _:_  TEXT_FILE

EVAGRIUS will be introduced in two lectures, then we will look at the beginning of his Praktikos.

A) The importance and controversy surrounding Evagrius Ponticus:
(31)  AUDIO_LECTURE _:_  TEXT_FILE

B) Evagrius' Life and works:
(32)  AUDIO_LECTURE _:_  TEXT_FILE

C) Praktikos, Prologue and ch, 1-5:
(33)  AUDIO_LECTURE _:_  TEXT_FILE

HAVING studied Evagrius' symbolic introduction to monastic ascesis, we will note how Cassian treats the same theme in Book 1 of his Institutes, emphasizing the need for flexibility and adaptation:
  (34)  AUDIO_LECTURE _:_  TEXT_FILE

When you have finished § 29 - 34 , please share your reflections in Discussion Forum Six:

What are your overall reactions to Cassian's and Evagrius' presentations of the beginnings of Christian asceticism? Please, don't be afraid to be honest, especially those of you who may be new to these authors!

WEEK 7

THE spiritual rhythm that underlies the practice of lectio divina is an excellent laboratory for understanding and experiencing other fundamental ascetical practices, such as psalmody and custody over thoughts (nepsis).

  (35)  An introduction to the concepts underlying the tradition of lectio divina:
AUDIO LECTURE _:_  TEXT_FILE

  (36)  The private practice of lectio divina:
AUDIO LECTURE _:_  TEXT_FILE

  (37)   Two group exercises, useful in teaching lectio divina:
AUDIO LECTURE _:_  TEXT_FILE

TWO texts, one ancient and the other modern, emphasizing the importance and simplicity of  lectio divina:

  (38)  Cyprian of Carthage on lectio divina:
AUDIO LECTURE _:_  TEXT_FILE

  (39)  Vatican II (Constitution on Divine Revelation)on lectio divina:
AUDIO LECTURE _:_  TEXT_FILE

TWO medieval sources emphasize the interrelationship between lectio divina and contemplation:

  (40)  From The Ladder of the Cloistered, by Guigo II (the Carthusian):
AUDIO LECTURE _:_  TEXT_FILE

  (41)  Hugh of St. Victor on study and lectio divina:
AUDIO LECTURE _:_  TEXT_FILE

Please share your reflections on Lectio Divina in Discussion Forum Seven.

We have emphasized that contemplation in the early monastic tradition overwhelmingly referred to the “spiritual interpretation” of Sacred Scripture.
   a) What does this suggest about the place of lectio divina as an ascetical practice?
   b) What is your experience in practicing and/or or teaching lectio divina?

WEEK 8

We will explore the early Christian ascetical understanding of virtue and vice, relying particularly on the writings of Evagrius Ponticus and John Cassian

FIRST two introductory lectures (using the same webpage) will present Plato's allegory of the charioteer, a model of the tripartite soul that served as the basis for Christian approaches to virtue and vice corresponding to different parts (or capacities) of the soul.  Aristotle's alternative approach to virtue will be briefly noted.
   (42) introd. (a) AUDIO_LECTURE _:_  TEXT_FILE
   (43) introd. (b) AUDIO_LECTURE _:_  TEXT_FILE (same text file as § 42)

NEXT Aristotle's Nicomachean Ethics and a much later Stoic treatise on virtue and vice will present Aristotle's approach in more detail, noting how it had already been adapted and simplified before the Christian era.
  (44) (Aristotle) AUDIO_LECTURE _:_  TEXT_FILE
  (45) (pseudo-Aristotle) AUDIO_LECTURE _:_  TEXT_FILE

THE characteristic Christian ascetical emphasis on defining, subdividing and noting the interrelationship between virtues and vices will be considered in three monastic authors:
  (46)  (Evagrius) AUDIO_LECTURE _:_  TEXT_FILE
  (47)  (Cassian) AUDIO_LECTURE _:_  TEXT_FILE
  (48)  (Gregory the Great) AUDIO_LECTURE _:_  TEXT_FILE

When you have finished §42-48, please share your reflections in Discussion Forum Eight:

Virtues and Vices: Definitions, Sequences, and Ordering
    a) Our readings stress the difference between: (1) Aristotle’s notion of virtue as a moral “mean” between vices of excess and deficiency; and (2) the more popular understanding of virtues as a moral good endangered by a (single) opposing vice. Does one of these approaches appeal to you more than the other, or do you find both to be helpful?
   b) The ancient authors we have studied emphasize an order and sequence among the tempting thoughts, or vices. Is this approach useful for us today?

WEEK 9

FIRST an introductory lecture will offer general reflections on gluttony and fasting and some historical / biblical background on the practice of fasting.
  (49)  AUDIO_LECTURE _:_  TEXT_FILE

NEXT selected texts from Evagrius, Cassian, and Smaragdus (author of the earliest commentary on the Rule of Benedict) will be studied.
  (50)  (Evagrius)  AUDIO_LECTURE_:_  TEXT_FILE
  (51)  (Cassian)  AUDIO_LECTURE_:_  TEXT_FILE
  (52)  (Smaragdus)  AUDIO_LECTURE_:_  TEXT_FILE

TWO secondary sources will help us interpret and apply the early monastic texts we have studied: A selection from Brown's The Body and Society will highlight the meaning of fasting in early monasticism; and a modern (and highly controversial) article by Fr. Adelbert De Vogüé will ask pointed questions about the place of fasting in modern monastic communities.
  (53)  (Brown)  AUDIO_LECTURE_:_  TEXT_FILE
  (54)  (De Vogüé)  AUDIO_LECTURE_:_  TEXT_FILE

When you have finished § 49 - 54, please share your reflections in Discussion Forum Nine.
Gluttony and Fasting
   a) Which insights from Evagrius and Cassian do you find applicable to modern concerns about gluttony? Is Brown's explanation of the purpose of fasting at all helpful in understanding the goals of early monastic asceticism?
   b) Are there any elements from Fr. De Vogüé's critique of contemporary monastic asceticism that you find helpful (or offensive or inspiring)?

  WEEK 10

FIRST, an introductory lecture will invite reflection on three Greek terms associated with the struggle for responsible use of the gift of human sexuality:
  (55)  AUDIO_LECTURE_:_  TEXT_FILE

NEXT, texts from Evagrius and Cassian will be studied, together with an interpretive selection from Brown's The Body and Society.
  (56)  (Evagrius)  AUDIO_LECTURE_:_  TEXT_FILE
  (57)  (Cassian)  AUDIO_LECTURE_:_  TEXT_FILE
  (58)  (Brown)  AUDIO_LECTURE_:_  TEXT_FILE

TWO final sources, one medieval (St. Bernard's On Loving God), and one modern (The Catechism of the Catholic Church) will emphasize the social and interpersonal implications of the sources we have studied.
  (59)  (Bernard)  AUDIO_LECTURE_:_  TEXT_FILE
  (60)  (Catechism)  AUDIO_LECTURE_:_  TEXT_FILE

When you have finished § 55 - 60 please share your reflections in Discussion Forum Ten.
Lust and Chastity
   a) Do you find useful the approach of the desert fathers (and mothers), who regard the experience of sexual desire primarily as data concerning the soul's spiritual progress?
   b) Do St. Bernard and/or the Catechism develop and expand this early approach in a way that has application today?

  WEEK 11

FIRST, an introductory lecture presents the principal terms associated with avarice and it's remedy:
  (61)  AUDIO_LECTURE_:_  TEXT FILE

NEXT, texts from Evagrius and Cassian will present the traditional monastic assessment of avarice and the charity which helps to cure it.
  (62)  (Evagrius)  AUDIO_LECTURE_:_  TEXT FILE
  (63)  (Cassian)  AUDIO_LECTURE_:_  TEXT FILE

TWO medieval sources, St. Benedict and St. Gertrude the Great include avarice in a broad vision of the consecration of the epithumetikon, the concupiscible faculty - the seat of longing and desire..
  (64)  (Benedict)  AUDIO_LECTURE_:_  TEXT FILE
  (65)  (Gertrude)  AUDIO_LECTURE_:_  TEXT FILE

When you have finished § 61 - 65, please share your reflections in Discussion Forum Eleven
   Avarice
   a) Evagrius believed the power of avarice chiefly lies in raising anxiety concerning an uncertain future. Is this true, or does it reflect a more narrow, monastic perspective?
   b) Benedict and Gertrude have an approach to the consecration of desire that is both horizontal (involved in community) and vertical (focused on our Final End). Is this helpful?

WEEK 12

AN introductory lecture presents the principal terms associated with gloominess and holy sorrow:
  (66)  AUDIO_LECTURE_:_ TEXT FILE

Evagrius and Cassian describe types of despondency and remedies:.
  (67)  (Evagrius)  AUDIO_LECTURE_:_ TEXT FILE
  (68)  (Cassian)  AUDIO_LECTURE_:_ TEXT FILE

NEXT, a contemporary psychologist offers insights on joy and shame:
  (69)  (Goerss)  AUDIO_LECTURE_:_ TEXT FILE

TWO texts on penthos, one modern and one ancient, portray the possibility of holy sorrow and of tears that reflect both repentance and joy:
  (70)  (Penthos)   AUDIO_LECTURE_:_ TEXT FILE
  (71)  (Symeon)  AUDIO_LECTURE_:_ TEXT FILE

When you have finished § 66 - 71 please share your reflections in Discussion Forum Twelve
Gloominess and Holy Sorrow
     a) Is the monastic vice of lupe / tristitia related to the modern problem of all-pervasive depression?
     b) How can one avoid the temptation to make spiritual negativity a persistent state?

WEEK 13

AN introductory lecture presents terms associated with the constructive and destructive expressions of indignation:
  (72)  AUDIO_LECTURE_:_ TEXT FILE

SECOND, Evagrius and Cassian describe the proper and improper uses of thumos:
  (73)  (Evagrius)  AUDIO_LECTURE_:_ TEXT FILE
  (74)  (Cassian Inst. 8)  AUDIO_LECTURE_:_ TEXT FILE
  (75)  (Cassian Conf. 16)  AUDIO_LECTURE_:_ TEXT FILE

FINALLY a contemporary psychologist offers insights on anger and forgiveness, and a brief article reviews the concept of Spiritual Warfare.
  (76)  (Goerss)   AUDIO_LECTURE_:_ TEXT FILE
  (77)  (Warfare)  AUDIO_LECTURE_:_ TEXT FILE

When you have finished § 72-77, please share your reflections in Discussion Forum Thirteen.
INDIGNATION and ANGER
  a) Evagrius particularly emphasizes the place of liturgical prayer and the practice of psalmody in the spiritual alchemy of transforming thumos into something positive. What are your experiences in this regard?
  b) How does the modern approach to anger differ from that of early monasticism? Are the two contradictory? Complimentary? Irreconcilable? 

WEEK 14

AN introductory lecture presents terms associated with acedia, zeal and patient endurance, both in the scriptures and in the early Christian ascetical literature::
  (78)  AUDIO_LECTURE_:_ TEXT FILE

SECOND, Evagrius and Cassian describe the logismos of acedia and suggest remedies:
  (79)  (Evagrius)  AUDIO_LECTURE_:_ TEXT FILE
  (80)  (Cassian)  AUDIO_LECTURE_:_ TEXT FILE

FINALLY a contemporary author suggests a reappraisal of desert wisdom, New Testament courage is explored, and St. Benedict encourages eager zeal:
  (81)  (Acedia/Ennui)   AUDIO_LECTURE_:_ TEXT FILE
  (82)  (Courage)   AUDIO_LECTURE_:_ TEXT FILE
  (83)  (Benedict)  AUDIO_LECTURE_:_ TEXT FILE

When you have finished § 78-83, please share your reflections in Discussion Forum Fourteen.
  Acedia and Zeal
   a) The monastic tradition emphasizes two very different expressions of acedia: sluggishness and frenzied distraction. Does this seem reasonable? What is your experience?
   b) Cassian particularly emphasizes the importance of ordinary labor performed in a prayerful spirit as a remedy for acedia. Is this realistic in a world where so many feel alienated from their work? 

WEEK 15

AN introductory lecture describes the interrelationship and distinctions between vainglory and pride in early monastic sources:
  (84)  AUDIO_LECTURE_:_ TEXT FILE

SECOND, Evagrius and Cassian describe the logismos of vainglory, and suggest remedies; while Basil recommends community as place where this vice can be overcome:
  (85)  Evagrius on Vainglory AUDIO_LECTURE_:_ TEXT FILE
  (86)  Cassian on Vainglory  AUDIO_LECTURE_:_ TEXT FILE
  (87)  Basil on Community  AUDIO_LECTURE_:_ TEXT FILE

FINALLY, Evagrius and Cassian describe the logismos of pride, and suggest remedies; while St. Benedict adapts the tradition of obedience, taciturnity, and humility he had received from the earlier monastic tradition:
  (88)  Evagrius on Pride AUDIO_LECTURE_:_ TEXT FILE
  (89)  Cassian on Pride  AUDIO_LECTURE_:_ TEXT FILE
  (90)  St. Benedict on listening and humility AUDIO_LECTURE_:_ TEXT FILE

When you have finished § 84-90, please share your reflections in Discussion Forum Fifteen, using (but not limiting yourself to) the following questions as guides:
  VAINGLORY and COMMUNITY; PRIDE, HUMILITY, and GRACE
   a) We have seen that distinctions between vainglory and pride can be vague. Did you find the distinctions in Evagrius and Cassian (such as they were) to be helpful?
   b) Benedict and Basil are both convinced that service within the Christian community can serve as a corrective, even a medicine, for the vices the push us into isolation and excessive independence. This is certainly counter-cultural for us today; but is it also useful?

An indispensable part of this course will be downloadable audio-lectures that you may download to your computer or play directly from the Internet, depending on the speed of your connection. 

THIS is a link to the type of file (“.wma” for those who wish to know) that we will be using for audio lectures: AUDIO-FILE  (don't click on it quite yet). This is a music file consisting of the medieval prolix responsory Homo Quidam, and it will serve as a test of your computer's ability to play the kind of audio files we will be using in this course.

THIS is a link to a text-and-image file showing (at the bottom of the page) Gregorian notation of the Homo Quidam: TEXT-FILE .  The navigation panel on the left will remain visible when you link to the text file, so you can return to this page at any time by clicking on “Lectures”

THE goal is: (1) to get the AUDIO-FILE playing; then (2) minimize the player so you can see this window again; then (3) click on the link to the Gregorian TEXT-FILE, so you can look at the notated music while you hear the music being sung.  If you are able to do this, all is well; and you will have no trouble with the materials that will begin to appear here next week.

If you have trouble doing this, I strongly urge you to spend this weekend obtaining the technical assistance you need. Be aware that the download time for these audio files on a very slow modem may be as long as five to ten minutes.  If you need a new version of Windows Media Player, it may be downloaded from the Microsoft Website (http://www.microsoft.com/downloads/search.aspx?displaylang=en&categoryid=4).  If your computer is so old that it simply cannot be induced to play the audio files, you will need to use another computer for this course. 

ONCE you are comfortable listening to audio while reading from a linked text-file, please click on the SYLLABUS link in the navigation panel (the grey panel on the left), and review the Syllabus.

AFTER you have reviewed the syllabus, (and if it is Wednesday afternoon, January 17 or later) please click on the DISCUSSION link in the navigation panel, read what will then appear, and go on to the INTRODUCTORY DISCUSSION forum to introduce yourself and meet your classmates.  The discussion forums won't be open until Wednesday - sorry!

IN general I will try to keep audio-lectures around ten to twelve minutes in length.  This is because a ten minute lecture represents about 1.2 megabytes - a rather slow download for those using modems.  After listening to lectures and reading the associated webpages you may wish to begin downloading texts from the Course Documents section to your computer: I would not recommend trying to print them all out, since we will only be using portions of some of them.  One final note before you begin the lectures: there are no required readings from textbooks for this first week, although there will generally be some in the weeks to follow.

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