The Roots of Christian Mysticism Session 8
Detailed Biography of Evagrius to accompany Dr. Marcus Plested's "Evagrius and Macarius" talk, The London Christian Meditation Centre, St Mark's, Clerkenwell, 08 November 2005

Detailed Biography of Evagrius

Evagrius was born in 345 in small provincial town of Ibora in Pontus. Ibora was only a short distance from where the family of St Basil, Saint Gregory of Nissa and their sister Melania lived. It is therefore hardly surprising that Evagrius fell under the influence of St Basil while he was still quite young. Evagrius may have considered taking the monastic habit, but he was more attracted by the stimulating intellectual life of the capital, Constantinople. The next thing we know for certain about Evagrius is that Gregory Nazianzen ordained him deacon, shortly after the death of Basil in 379. Not long afterwards he invited Evagrius to join him, in the fight against Arianism in the capacity of an archdeacon. Evagrius was a striking success. In fact Evagrius now spent a great deal of time with Gregory of Nissa, the brother of St Basil and himself a bishop, discussing the theology and political questions agitating the church at that moment in her history. As Evagrius continued in his ministry and his success grew, he seems to have found considerable satisfaction in the social prominence and the intellectual excitement of the metropolis. What penchant he had by nature for meditation, quiet and prayer waned. He grew careless, worldly and delicate. He was ‘great in pomp, made a great deal of caring for his body and had himself administered to by slaves’. But soon a crisis came. He fell in love with the wife of a prominent member of the highest society in the capital, probably a Roman prefect. He felt deeply threatened by the whole situation and was in near despair one day over the struggle to control his passions. That night he dreamt that he was being accused in a court of some crime that he had perpetrated, though he was aware of being innocent. In order to escape punishment he swore an oath on the spot that he would leave Constantinople and watch after his soul. When he woke in the morning he gave a good deal of thought to his dream and decided that ‘though I was asleep yet I took the oath’ the next day found him aboard ship, sailing for the holy land. He went straight to Jerusalem, to a hospice for Christian pilgrims on the Mount of Olives, operated by Melania. She was a Roman lady, wealthy and aristocratic, who had been widowed. She was living an ascetic life in a convent that she had founded near the Mount of Olives not far from the monastery that her friend Rufinus had founded. Melania was a very intelligent and alert woman who read a great deal especially Origen. Soon Evagrius made new friendships in the Holy city. Melania and Rufinus became dear friends and their friendship would be lifelong. Things went very smoothly for Evagrius. Indeed, he was so comfortable that before long he had forgotten all about his resolve to dedicate himself to caring for his spiritual welfare. He was becoming once again implicated in worldly ways. Then Evagrius fell ill with a fever. The remedies employed by the physicians were not much use. Melania however discovered the true cause of his illness was his conflict of his broken promise and after receiving his confidence about his vocation was able to persuade him to fulfill it by entering a monastic setting. A few days later the fever left him. He was healed and his whole mind was strengthened.

The next we hear of him he is settled in Nitria in the Egyptian desert with a group of monks. It was no mere accident that the group of monks which Evagrius joined there were Origenists. Melania was devoted to the study of Origen’s writings and Rufinus was one of his most ardent disciples.
It was around 383 when Evagrius came to Nitria, where he was warmly received, doubtless due to the letter that Melania provided. At that moment the chief figures in Nitria were the four Long Brothers. They were the spiritual disciples of the holy Monk Pambo whom Melania had visited in 372.She was held in high esteem by his disciples. At the time of Evagrius’ arrival these men were already well known for their lives of asceticism and for their learning. Ammonius Parotes was the leader of the group but before long the community was called the ‘Group of Ammonius and Evagrius’, and a while later simply the ‘Congregation of Evagrius’. Evagrius had become their acknowledged leader and master. He was to maintain this position for the rest of his life.

Evagrius was not isolated from other groups of monks in the desert. He had close connections with simple Copts and Greek learning. He became, in fact, a disciple of the great Macarius, and it remained his practice to visit him from time to time at Scetis. There was another well-known monk in Egypt called Macarius the Alexandrian. He was a priest of a more austere group of hermit at Cells. Evagrius also made himself a disciple and friend of this very austere man. And continued to visit him when he himself after the two-year stay in Nitra decided to move to Cells. He was to live there 14 years, pursuing a life of prayer and severe asceticism till his premature death in the last year of 4th century. He lead a most austere life, was earning small amounts of bread, salt and oil by being a transcriber. He wrote for those who did not know how to write, copying manuscripts and also writing books himself. He underwent the most severe trials again chastity and met them with heroic efforts, such as passing the night exposed to the winter cold standing in a well.

Evagius was seen not only as a great writer, strenuous ascetic, but also as a lovable master. He gathered disciples about him by virtue of his spiritual powers and because of his human qualities. He refused to become a bishop. He knew that if a monk was to remain faithful to his calling he had to follow the advice of the Fathers who taught that monks must ‘avoid women and bishops’. He came to be referred to as ‘that man of understanding’ and he had a reputation for working miracles as well as prophecy.

The reason for the detailed biography:
· His friendship with the Cappadocians, part of the intellectual, theological circle in Cappadocia.
· Origen’s influence
· His own disordered desires
· Knows the desert tradition first hand.

He therefore had a foot in both camps. Through his friendship with St Basil, Gregory of Nissa, Gregory Nazianzen he was right in the middle of passionate discussions about the Trinity and the human or divine nature of Jesus, not to forget the strong influence of Origen. Bishop Kallistos pointed out how similar Evagrius’ doctrines were from Origen.
And through living the life of a Desert Father he had their influence and his own experience of the ascetic life.

Some of the more personal difficulties Evagrius experienced in adapting himself to the desert life after his brilliant period in Constantinople are preserved in the Syriac tradition.
· There is a story about Evagrius’ trip to Scete to visit a certain desert father probably Macarius the Great to ask him the customary question: ‘Tell me some piece of advice by which i might be able to save my soul. The old man answered him:’ If you wish to save your soul, do not speak before you are asked a question. Now this bit of advice was very disturbing to Evagrius and he displayed some chagrin at having asked it, for he thought: ‘Iindeed I have read many books and I cannot accept instruction of this kind’. Having derived much profit from his visit he left the old man.

Then is another story that makes it clear that Evagrius did not take readily to the desert concept of humility and silence. And that this difficulty of his was not hidden from his Coptic brethren who doubtless had a sharp eye for the shortcomings of the cultured Greek living in their midst.

· On a certain occasion when the Council of Elders of Cells was in session discussing problems of interest to the community Evagrius came forth with his own views and an elder said to him: ‘We know, Abba, that if you had remained in your own country where you area Bishop and the governor of many your speech would have been quite in order but in this place you sit as a stranger. Evagrius was annoyed but he did not take offense. He just shook his head and looked down to the ground and wrote with his finger and told them; ‘You are right my fathers: I have spoken once. But I will not do so a second time.’

(Summarized from Evagrius Ponticus – The Praktikos Chapters on Prayer)