Source: http://ldysinger.com/ThM_599f_Virtues/webcourse/08_lecture.htm
Timestamp: 2019-04-21 20:07:16+00:00

Document:
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.
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 first two discussion forums will open on Thursday, August 30.
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.
In early Christianity the interior struggle to live according to the gospel, to inculcate virtue and expel vice, was described as asceticism. In this first section of our course we will study classical Greek and early Christian understandings of the word ascesis (sometimes transliterated askesis).
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.
THEN we will consider a text from St. Matthew's Gospel that suggests what might be termed clear trajectories for Christian asceticism.
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”?
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.
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.
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)?
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.
NEXT we will briefly introduce two famous monastic rules as guidelines for patterns of communal life that emphasize lifelong conversion.
(15) AUDIO_LECTURE _:_ TEXT_FILE .
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?
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.
THE famous dialogue of Benedict with his sister Scholastica will afford a third biographical depiction of conversion.
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.
IN Roman Catholic circles the call for ecclesial repentance, emphasized by the late Blessed 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 article (which may be downloaded from Course Documents) and an audio lecture tentatively explore a few of these questions.
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?
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.
NEXT we relate the terms apophatic and kataphatic to the early monastic concepts of contemplating God both:  in Scripture (and nature); and  beyond thought and concept.
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 .
(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?
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.
EVAGRIUS will be introduced in two lectures, then we will look at the beginning of his Praktikos.
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!
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).
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?
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.
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.
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?
FIRST an introductory lecture will offer general reflections on gluttony and fasting and some historical / biblical background on the practice of fasting.
NEXT selected texts from Evagrius, Cassian, and Smaragdus (author of the earliest commentary on the Rule of Benedict) will be studied.
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.
When you have finished § 49 - 54, please share your reflections in Discussion Forum Nine.
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)?
NEXT, texts from Evagrius and Cassian will be studied, together with an interpretive selection from Brown's The Body and Society.
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.
When you have finished § 55 - 60 please share your reflections in Discussion Forum Ten.
NEXT, texts from Evagrius and Cassian will present the traditional monastic assessment of avarice and the charity which helps to cure it.
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..
Evagrius and Cassian describe types of despondency and remedies:.
FINALLY a contemporary psychologist offers insights on anger and forgiveness, and a brief article reviews the concept of Spiritual Warfare.
When you have finished § 72-77, please share your reflections in Discussion Forum Thirteen.
When you have finished § 78-83, please share your reflections in Discussion Forum Fourteen.
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 certainbly counter-cultural for us today; but is it also useful?

References: § 3
 §5
 § 9
 § 24
 § 49
 § 55
 § 72
 § 78