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The Noonday Devil: Acedia, the Unnamed Evil of Our Times
The noonday devil is the demon of acedia, the vice also known as sloth. The word "sloth," however, can be misleading, for acedia is not laziness; in fact it can manifest as busyness or activism. Rather, acedia is a gloomy combination of weariness, sadness, and a lack of purposefulness. It robs a person of his capacity for joy and leaves him feeling empty, or void of meaning
Abbot Nault says that acedia is the most oppressive of demons. Although its name harkens back to antiquity and the Middle Ages, and seems to have been largely forgotten, acedia is experienced by countless modern people who describe their condition as depression, melancholy, burn-out, or even mid-life crisis.
He begins his study of acedia by tracing the wisdom of the Church on the subject from the Desert Fathers to Saint Thomas Aquinas. He shows how acedia afflicts persons in all states of life-- priests, religious, and married or single laymen. He details not only the symptoms and effects of acedia, but also remedies for it.
Abbot Nault says that acedia is the most oppressive of demons. Although its name harkens back to antiquity and the Middle Ages, and seems to have been largely forgotten, acedia is experienced by countless modern people who describe their condition as depression, melancholy, burn-out, or even mid-life crisis.
He begins his study of acedia by tracing the wisdom of the Church on the subject from the Desert Fathers to Saint Thomas Aquinas. He shows how acedia afflicts persons in all states of life-- priests, religious, and married or single laymen. He details not only the symptoms and effects of acedia, but also remedies for it.
208 pages, Paperback
First published February 24, 2015
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1585 people want to read
About the author
Jean-Charles Nault
3 books13 followersDom Jean-Charles Nault, O.S.B., has been the abbot of the Benedictine Abbey of Saint-Wandrille (or Fontenelle Abbey) in Normandy, France, since 2009. He entered the monastery in 1988, earned a doctorate in theology from the John Paul II Pontifical Institute in Rome (Lateran University), and received from Pope Benedict XVI, then Joseph Cardinal Ratzinger, the first Henri de Lubac Prize for his thesis on acedia, La Saveu de Dieu.
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February 27, 2025
There is so much to commend this book it is hard to know what to focus in on. I will limit myself to five points. (I tried to narrow it down to three, but I just couldn’t.)
For starters, there is author, Dom Jean-Charles Nault, O.S.B., abbot of the Benedictine Abbey of Saint-Wandrille (or Fontenelle Abbey) in Normandy, France, whose writing is authoritative and trustworthy and yet so down-to-earth, it might be your neighborhood parish priest who is speaking to you—that is, if your priest is extremely intelligent, learned and easy to understand.
Then there is the explanation of the history of the vice of acedia and how it was so well-known to the ancient Desert Fathers, while at the same time being virtually unknown today. I found this history especially enlightening. Dom Nault lays much of the blame at the feet of William of Ockham who upended the traditional belief that given a choice, humanity will generally choose the good as it is innate in us to do so.
Then there are all the quotes and vignettes from the ancient Church fathers! I love those and wish I could include them all* but will just include this one as it helped me personally:
Section Four of the book is devoted to acedia in the different states of life. This is interesting no matter what your vocation—monk, priest, nun, married or single—because so much of what is true for one is beneficial for the others. However, I enjoyed the part devoted to marital life the most. As a married couple, we begin by making an act of faith in each other: I am going to devote my life to loving you.
And finally, while there are numerous recommendations throughout the book for what we can do to overcome acedia, the really Good News is given near the beginning: ‘The extraordinary remedy for acedia is therefore the Incarnation! Given the abyss that separates divine nature and human nature, God built a bridge, which is his own Son, the High Priest, literally “the bridge-maker” (pontifex).’
As with everything, He conquers all and we must turn this battle over to Him in all humility. Lord, I need You!
Amazing book!
*I have highlighted many of the good quotes, but there are still many, many more which I haven't!
For starters, there is author, Dom Jean-Charles Nault, O.S.B., abbot of the Benedictine Abbey of Saint-Wandrille (or Fontenelle Abbey) in Normandy, France, whose writing is authoritative and trustworthy and yet so down-to-earth, it might be your neighborhood parish priest who is speaking to you—that is, if your priest is extremely intelligent, learned and easy to understand.
Then there is the explanation of the history of the vice of acedia and how it was so well-known to the ancient Desert Fathers, while at the same time being virtually unknown today. I found this history especially enlightening. Dom Nault lays much of the blame at the feet of William of Ockham who upended the traditional belief that given a choice, humanity will generally choose the good as it is innate in us to do so.
‘With Ockham we are confronted with what can be called an “extrinsicist” concept of action: not in himself or in the goodness of the object does man find sufficient reasons for choosing one act or another; he chooses under the influence of an element outside himself, hence, the name extrinsicism. Once again, we perceive the radical change of concept in this way of thinking about the good and this way of tending toward it. If there is no longer an attraction that impels us toward the good, that means that man no longer has within himself what Saint Thomas called the “natural inclinations”, which he made a key feature of his moral doctrine.’Ockham’s belief that there is no natural tendency in us toward the good and that we are just as likely to choose evil as good has had massive ramifications ever since. This, plus the desire to keep the Deadly Sins to the mystical number of 7, led to Acedia being coupled with Sloth, which are actually quite distinct vices. This whole history is worth reading the book alone!
Then there are all the quotes and vignettes from the ancient Church fathers! I love those and wish I could include them all* but will just include this one as it helped me personally:
‘Once when Antony was [sitting] in the desert [he fell into] boredom and irritation [akèdia]. He said to God, “Lord, I want to be made whole, and my thoughts do not let me. What am I to do about this trouble, how shall I be cured?” After a while he got up and went outside. He saw someone like himself sitting down and working, then standing up to pray; then sitting down again to make a plait of palm leaves and standing up again to pray. It was an angel of the Lord sent to correct Antony and make him vigilant. He heard the voice of the angel saying, “Do this and you will be cured.”’Also, one of the cures mentioned for Acedia is to, ‘work with your hands’. My husband is an aviation modelist and painter. I was excited to share this with him as he is one person I know who uses his talents to overcome this vice.
Section Four of the book is devoted to acedia in the different states of life. This is interesting no matter what your vocation—monk, priest, nun, married or single—because so much of what is true for one is beneficial for the others. However, I enjoyed the part devoted to marital life the most. As a married couple, we begin by making an act of faith in each other: I am going to devote my life to loving you.
‘How could a man and a woman form a lifelong covenant without a very personal act of faith at the beginning of their union? This faith involves a knowledge of the other that is altogether different from scientific knowledge: it is an intimate, all-encompassing, intuitive knowledge. This is the knowledge belonging to love, affective knowledge that functions by a sort of connaturality with the beloved. … Acedia manifests itself above all as a temptation to infidelity and a lack of trust, which urge a spouse to leave the marital communion.’There is SO much more, but I would have to quote the entire book! It is inspiring, uplifting and encouraging.
And finally, while there are numerous recommendations throughout the book for what we can do to overcome acedia, the really Good News is given near the beginning: ‘The extraordinary remedy for acedia is therefore the Incarnation! Given the abyss that separates divine nature and human nature, God built a bridge, which is his own Son, the High Priest, literally “the bridge-maker” (pontifex).’
As with everything, He conquers all and we must turn this battle over to Him in all humility. Lord, I need You!
Amazing book!
*I have highlighted many of the good quotes, but there are still many, many more which I haven't!
May 9, 2016
I had difficulty rating this religious work by a modern Catholic monastic leader about the phenomenon of acedia, the "despair of salvation," mainly because I had strongly different reactions to different portions of the book.
I liked the first two chapters that focused on the work of two desert fathers, Evagrius and Saint Thomas Aquinas. Nault supplied some wonderfully concrete and apt examples from everyday life to help unravel some of the older terminology and theological/philosophical concepts. For instance:
"Imagine a small child standing beside a very tall piece of furniture, a mantelpiece.... On top of that mantelpiece there is an excellent remedy that will cure him.... Alas, this remedy is totally beyond the child's reach. Despite all his efforts, he will never be able to get to it.... The mother has two options: either she takes the remedy on the mantelpiece and gives it to the child; or else she takes the child into her arms, so that the child can take the remedy for himself.... But the second option shows even more love: indeed, the second mother allows the child to reach by himself for what she, in reality, is giving him quite gratuitously."
In the third chapter, Nault took the grounding established in the first two chapters and attempted to apply it to modern life. Unfortunately, I didn't care for this application at all. This is where the book went awry for me; it felt theoretical and fairly random, a list of petty intellectual grievances .. the Cartesian method, deep ecology, nihilism, and existentialism. None of these social obsessions provided me opportunities for applying the concept of acedia to my own religious life in any significant way. None elicited true opportunities for spiritual growth; so I quickly became impatient.
I personally don't see how such dark social critiques help. People who disagree with these (I would say overly) dark views of modern society will instantly disengage in annoyance. People who do agree will merely be confirmed in what they already believe and perhaps be pushed a bit further into social despair. Are people in either camp enriched by it? In chapter three, I strongly felt that Nault missed the chance of a more sincere, religious-minded application of these ideas to the daily life of non-monastics. Perhaps this chapter's defects stem from the limitations of Nault's experience of the outside world after having lived so long as a cloistered monk? If so, it's odd that the examples in the first two chapters were so different: apt, thoughtful, and touching. For whatever reason, much of the penetrating thoughtfulness of the first two chapters was missing here.
The fourth and final chapter was a mixed bag. His thoughts about acedia in the life of monks and priests were intriguing and felt perceptive in many ways. I had not thought deeply about the role of cloistered monks, their precise purpose and calling. Nault explained it admirably. Unfortunately, in the second half of the final chapter, Nault moved into a description of acedia in married and single life, and his observations again felt shallow, narrow and theoretical, in a few cases even a bit off, quite disappointing.
Overall, I'd recommend the first half of this book but not the second.
I liked the first two chapters that focused on the work of two desert fathers, Evagrius and Saint Thomas Aquinas. Nault supplied some wonderfully concrete and apt examples from everyday life to help unravel some of the older terminology and theological/philosophical concepts. For instance:
"Imagine a small child standing beside a very tall piece of furniture, a mantelpiece.... On top of that mantelpiece there is an excellent remedy that will cure him.... Alas, this remedy is totally beyond the child's reach. Despite all his efforts, he will never be able to get to it.... The mother has two options: either she takes the remedy on the mantelpiece and gives it to the child; or else she takes the child into her arms, so that the child can take the remedy for himself.... But the second option shows even more love: indeed, the second mother allows the child to reach by himself for what she, in reality, is giving him quite gratuitously."
In the third chapter, Nault took the grounding established in the first two chapters and attempted to apply it to modern life. Unfortunately, I didn't care for this application at all. This is where the book went awry for me; it felt theoretical and fairly random, a list of petty intellectual grievances .. the Cartesian method, deep ecology, nihilism, and existentialism. None of these social obsessions provided me opportunities for applying the concept of acedia to my own religious life in any significant way. None elicited true opportunities for spiritual growth; so I quickly became impatient.
I personally don't see how such dark social critiques help. People who disagree with these (I would say overly) dark views of modern society will instantly disengage in annoyance. People who do agree will merely be confirmed in what they already believe and perhaps be pushed a bit further into social despair. Are people in either camp enriched by it? In chapter three, I strongly felt that Nault missed the chance of a more sincere, religious-minded application of these ideas to the daily life of non-monastics. Perhaps this chapter's defects stem from the limitations of Nault's experience of the outside world after having lived so long as a cloistered monk? If so, it's odd that the examples in the first two chapters were so different: apt, thoughtful, and touching. For whatever reason, much of the penetrating thoughtfulness of the first two chapters was missing here.
The fourth and final chapter was a mixed bag. His thoughts about acedia in the life of monks and priests were intriguing and felt perceptive in many ways. I had not thought deeply about the role of cloistered monks, their precise purpose and calling. Nault explained it admirably. Unfortunately, in the second half of the final chapter, Nault moved into a description of acedia in married and single life, and his observations again felt shallow, narrow and theoretical, in a few cases even a bit off, quite disappointing.
Overall, I'd recommend the first half of this book but not the second.
July 15, 2016
Fascinating. Acedia is central to the modern condition. I don't think this book explored it enough as a source of disenchantment for the modern condition. It explored it fully as a problem within religious context, but it could be expanded beyond that. This book was an excellent start to understanding the nature of acedia. Perhaps others might explore how acedia is there in our secular lives and how it springs up in modern literature, probably unbeknownst to the authors themselves.
July 31, 2015
When I received the book The Noonday Devil, I wondered what kind of fiction title this would be. This would be a case of judging a book by its cover, as it is in fact a non-fiction title that deals with the subject of acedia. What is acedia? Acedia is a sin or an evil that is actually hard to define. Many people incorrectly equate it to sloth, but it is much more than that. In the days of Cicero, it was defined as a "lack of care," because people who suffered from this evil did not bury their dead, but the Christian monk Evagrius defined it as a "relaxation of the soul." Evagrius plays heavily in the first chapter, as his treatise "On the Eight Thoughts of Wickedness" is focused on. He has eight wicked thoughts in his treatise that the Christian must defeat, because he compared it to the eight nations that the Israelites had to defeat on their exodus from Egypt. Also in the first chapter, we see the "five principal manifestations of acedia," and the "five remedies for acedia." There is also a very brief section, which highlights four others who spoke/wrote on the subject of acedia.
Chapter Two is devoted primarily to St. Thomas Aquinas. In this chapter, we learn of two new definitions of acedia - "Sadness about spiritual good" and "Disgust with activity." He then goes on to tell us about the sins that spring forth from acedia and the definitive way to defeat acedia. It's pretty bold to claim that you have the definitive answer on defeating this sin, but when you learn what it is - the Incarnation or Jesus, because we couldn't do it on our own, then it makes perfect sense. The last two chapters of this book deal with acedia in the Christian life, and then more specifically in the lives of religious, priests, and married couples. As I fall into the last category, I read and re-read this particular section. Abbot Nault explains that acedia can manifest itself in marriage by choosing not to give one's self fully to one's spouse and focusing on one's self and not the spouse; by not being open to children; by seeking something outside of marriage that one feels they are not getting from marriage; and lastly by seeking sexual novelty and not realizing that the sexual act is meant to further unite the couple in marriage.
This book was a very profound and eye-opening read. Nault does a wonderful job of not only presenting the history behind this evil, but ways to combat and defeat this evil as well! Overall, I found the book to be a bit on the scholarly side that takes several readings to fully grasp the message. One of the biggest lessons I took away from it was that we often confuse sloth for laziness, but it can also manifest itself in the form of being busy just for the sake of being busy. Let this be a lesson to me that just because I am not being lazy does not mean that there are not better uses of my time. If you are looking for an enlightening but challenging read, then I recommend this work.
Chapter Two is devoted primarily to St. Thomas Aquinas. In this chapter, we learn of two new definitions of acedia - "Sadness about spiritual good" and "Disgust with activity." He then goes on to tell us about the sins that spring forth from acedia and the definitive way to defeat acedia. It's pretty bold to claim that you have the definitive answer on defeating this sin, but when you learn what it is - the Incarnation or Jesus, because we couldn't do it on our own, then it makes perfect sense. The last two chapters of this book deal with acedia in the Christian life, and then more specifically in the lives of religious, priests, and married couples. As I fall into the last category, I read and re-read this particular section. Abbot Nault explains that acedia can manifest itself in marriage by choosing not to give one's self fully to one's spouse and focusing on one's self and not the spouse; by not being open to children; by seeking something outside of marriage that one feels they are not getting from marriage; and lastly by seeking sexual novelty and not realizing that the sexual act is meant to further unite the couple in marriage.
This book was a very profound and eye-opening read. Nault does a wonderful job of not only presenting the history behind this evil, but ways to combat and defeat this evil as well! Overall, I found the book to be a bit on the scholarly side that takes several readings to fully grasp the message. One of the biggest lessons I took away from it was that we often confuse sloth for laziness, but it can also manifest itself in the form of being busy just for the sake of being busy. Let this be a lesson to me that just because I am not being lazy does not mean that there are not better uses of my time. If you are looking for an enlightening but challenging read, then I recommend this work.
January 15, 2019
A few lingering thoughts from this book:
- I enjoyed the image of the mother helping the child up and how we can not obtain eternal life, but we can ask for intercession and seek eternal life. I enjoyed how even in that scenario, it was the mother providing the child what they needed. So we cannot obtain eternal life from our own merits if we answer God's yes.
- I also spent time meditating on the idea of the love coming first and how everything in this world was created by God and is good. Too often we choose a lesser good than the greater and are stuck wanting.
I really enjoyed this book. Acedia is a hard vice to pin point. This was a great introduction on the topic. I plan on getting my hands on some of the desert fathers to read more about this topic that has disappeared from even the Catholic faith. Maybe it hasn't disappeared but has not been talked about.
I struggle with the talk of monastic life and the idea of needing to leave your cell. I can grasp the concept but I guess I have not done a good job of defining my 'cell' in life and how to stay there. It is easy to say that my home with the family is my 'cell' but I would really appreciate any insight from others regarding acedia and the married life. I do appreciate Nault's attempt at the end to address parts of the married life and can see a great benefit to the words for us all. If acedia merely attacks a married couple through the idea of divorce then it will be something I can always strive to be aware of in any spiritual attacks. But I have a feeling there is much much more to the noonday devil when it comes to families and marriage.
Update: I found a passage that has helped me in my understanding of 'your cell'. It was not what I had envisioned. This is from the book In God's Holy Light: Wisdom from the Desert Monastics
Clearly one of the pillars of the spiritual life, as far as the Desert Monastics were concerned, was a time and place for reflection. A cell. A place to which we can retire in order to find our way back to our best ideals, our fullest selves, our life with God. A physical place, not a mental one, where we are truly alone and truly in peace. The cell is the place where clamor and chaos stop at the door. It's the place where we get back in touch with our best selves. It's the center of our very own, private, spiritual universe.
- I enjoyed the image of the mother helping the child up and how we can not obtain eternal life, but we can ask for intercession and seek eternal life. I enjoyed how even in that scenario, it was the mother providing the child what they needed. So we cannot obtain eternal life from our own merits if we answer God's yes.
- I also spent time meditating on the idea of the love coming first and how everything in this world was created by God and is good. Too often we choose a lesser good than the greater and are stuck wanting.
I really enjoyed this book. Acedia is a hard vice to pin point. This was a great introduction on the topic. I plan on getting my hands on some of the desert fathers to read more about this topic that has disappeared from even the Catholic faith. Maybe it hasn't disappeared but has not been talked about.
I struggle with the talk of monastic life and the idea of needing to leave your cell. I can grasp the concept but I guess I have not done a good job of defining my 'cell' in life and how to stay there. It is easy to say that my home with the family is my 'cell' but I would really appreciate any insight from others regarding acedia and the married life. I do appreciate Nault's attempt at the end to address parts of the married life and can see a great benefit to the words for us all. If acedia merely attacks a married couple through the idea of divorce then it will be something I can always strive to be aware of in any spiritual attacks. But I have a feeling there is much much more to the noonday devil when it comes to families and marriage.
Update: I found a passage that has helped me in my understanding of 'your cell'. It was not what I had envisioned. This is from the book In God's Holy Light: Wisdom from the Desert Monastics
Clearly one of the pillars of the spiritual life, as far as the Desert Monastics were concerned, was a time and place for reflection. A cell. A place to which we can retire in order to find our way back to our best ideals, our fullest selves, our life with God. A physical place, not a mental one, where we are truly alone and truly in peace. The cell is the place where clamor and chaos stop at the door. It's the place where we get back in touch with our best selves. It's the center of our very own, private, spiritual universe.
May 15, 2022
ENGLISH: In "The Divine Comedy" Dante locates "gli accidiosi" sunk in mud under the Styx in Hell, and also in the fourth circle of Purgatory, which means that he considered the seriousness of this sin as intermediate. Abbot Nault says that acedia is the most oppressive of demons.
In the first two chapters, Nault follows the history of the theology about acedia, since Evagrius and the desert fathers, Saint Benedict, John Cassian, Gregory the Great, to Saint Thomas Aquinas, to finish with William of Ockham, who would have caused the disapearance of the term "acedia" from the theological lexicon.
In the last two chapters, the book addresses more practical questions, such as the importance of acedia in the Christian life, and how it affects the three main states of life: monastic life, priestly life, and married life.
Overall I found the book a bit repetitive. As the book progresses (in spite of not being very long) many things are repeated more than once.
ESPAÑOL: En "La Divina Comedia" Dante sitúa "gli accidiosi" hundidos en el barro bajo la laguna Estigia en el Infierno, y también en el cuarto círculo del Purgatorio, lo que significa que juzgaba intermedia la gravedad de este pecado. El abad Nault dice que la acedia es el más opresivo de los demonios.
En los dos primeros capítulos, Nault sigue la historia de la teología sobre la acedia, desde Evagrio y los padres del desierto, san Benito, Juan Casiano, Gregorio Magno, hasta santo Tomás de Aquino, para terminar con Guillermo de Ockham, que habría provocado la desaparición del término "acedia" del léxico teológico.
En los dos últimos capítulos, el libro aborda cuestiones más prácticas, como la importancia de la acedia en la vida cristiana, y cómo afecta los tres estados principales de la vida: la vida monástica, la sacerdotal, y la matrimonial.
En conjunto me ha parecido un poco reiterativo, porque a medida que avanza el libro (que no es muy largo) se repiten y reiteran muchas cosas.
In the first two chapters, Nault follows the history of the theology about acedia, since Evagrius and the desert fathers, Saint Benedict, John Cassian, Gregory the Great, to Saint Thomas Aquinas, to finish with William of Ockham, who would have caused the disapearance of the term "acedia" from the theological lexicon.
In the last two chapters, the book addresses more practical questions, such as the importance of acedia in the Christian life, and how it affects the three main states of life: monastic life, priestly life, and married life.
Overall I found the book a bit repetitive. As the book progresses (in spite of not being very long) many things are repeated more than once.
ESPAÑOL: En "La Divina Comedia" Dante sitúa "gli accidiosi" hundidos en el barro bajo la laguna Estigia en el Infierno, y también en el cuarto círculo del Purgatorio, lo que significa que juzgaba intermedia la gravedad de este pecado. El abad Nault dice que la acedia es el más opresivo de los demonios.
En los dos primeros capítulos, Nault sigue la historia de la teología sobre la acedia, desde Evagrio y los padres del desierto, san Benito, Juan Casiano, Gregorio Magno, hasta santo Tomás de Aquino, para terminar con Guillermo de Ockham, que habría provocado la desaparición del término "acedia" del léxico teológico.
En los dos últimos capítulos, el libro aborda cuestiones más prácticas, como la importancia de la acedia en la vida cristiana, y cómo afecta los tres estados principales de la vida: la vida monástica, la sacerdotal, y la matrimonial.
En conjunto me ha parecido un poco reiterativo, porque a medida que avanza el libro (que no es muy largo) se repiten y reiteran muchas cosas.
April 8, 2019
Me ha fascinado.
Un lenguaje llano lleno de sabiduría sobre el demonio meridiano al que mas de uno nos hemos enfrentado.
Contiene un resumen estupendo y genial sobre la doctrina moral de Santo Tomás.
Libro muy recomendable que ilumina sobre muchos combates cotidianos
Un lenguaje llano lleno de sabiduría sobre el demonio meridiano al que mas de uno nos hemos enfrentado.
Contiene un resumen estupendo y genial sobre la doctrina moral de Santo Tomás.
Libro muy recomendable que ilumina sobre muchos combates cotidianos
April 22, 2015
Of all the books I've read about acedia (despite its obscurity there are a few) this one is the best to date. The author starts with the original definition by Evagrius the Desert Father and takes it through the writings of St. Thomas Aquinas on the subject. He then spends some time tracing the disappearance of the term from popular and church vocabularies. Finally, he looks at the implications of acedia for cloistered religious, priests, and married couples. A great resource on the symptoms and remedies for acedia. The remedies are so simple, they're hard.
May 4, 2016
This theological presentation of the ancient monastic sin of acedia began as a doctoral dissertation. It assumes a significant amount of familiarity with theological terms. When it addresses the contemporary manifestation of acedia, its primary audience is monastic. Implications for the lay reader are not well developed.
May 24, 2017
I finished reading this non-fiction Catholic book today, which explores Acedia, which, although it became subsumed in the deadly sin of Sloth, is not laziness. And I enjoyed reading this book, and recommend it to those weary of their lives.
The author of this book (which began life as a thesis) has been the Abbot of a monastery in France since 2009. After a Foreward by Bishop Marc Cardinal Ouellet, our author notes in an Introduction that Acedia is rarely spoken of today, which is odd, as it still very much exists. Essentially, the Noonday Devil leaves one feeling that one's life has no purpose; it can manifest as both paralysis and despair, or in an excess of busywork.
Chapter One discusses Evagrius of Pontus (died 399) and the Desert Fathers; Evagrius very well and concisely described Acedia among the desert monks, and included Acedia as one of the Eight Wicked Thoughts. Our author then turns to John Cassion (died 433), Saint Benedict of Nursia (died 547), and Pope Saint Gregory the Great (died 604), who removed Acedia from his list of vices; Hugh of Saint Victor (died 1141) made the final list of deadly sins, where Acedia became Sloth. Chapter Two covers Saint Thomas Aquinas (died 1274), and his exploration of Acedia, ending with William of Ockham (died 1350), and the disappearance of Acedia. Chapter Three covers The Relevance of Acedia in Christian Life, and Chapter Four explores Acedia in the Different States of Life (Religious, Priestly, Married, and Single). The book ends with a Conclusion about The New Evangelization against Acedia.
This book is a bit dense, but well rewards those who remain with the book.
The author of this book (which began life as a thesis) has been the Abbot of a monastery in France since 2009. After a Foreward by Bishop Marc Cardinal Ouellet, our author notes in an Introduction that Acedia is rarely spoken of today, which is odd, as it still very much exists. Essentially, the Noonday Devil leaves one feeling that one's life has no purpose; it can manifest as both paralysis and despair, or in an excess of busywork.
Chapter One discusses Evagrius of Pontus (died 399) and the Desert Fathers; Evagrius very well and concisely described Acedia among the desert monks, and included Acedia as one of the Eight Wicked Thoughts. Our author then turns to John Cassion (died 433), Saint Benedict of Nursia (died 547), and Pope Saint Gregory the Great (died 604), who removed Acedia from his list of vices; Hugh of Saint Victor (died 1141) made the final list of deadly sins, where Acedia became Sloth. Chapter Two covers Saint Thomas Aquinas (died 1274), and his exploration of Acedia, ending with William of Ockham (died 1350), and the disappearance of Acedia. Chapter Three covers The Relevance of Acedia in Christian Life, and Chapter Four explores Acedia in the Different States of Life (Religious, Priestly, Married, and Single). The book ends with a Conclusion about The New Evangelization against Acedia.
This book is a bit dense, but well rewards those who remain with the book.
March 10, 2018
Really great book about the history of and effects of acedia--often thought of as despondency, melancholy, etc. The understanding has changed over the centuries but it is worth ferreting out. Acedia can manifest in so many different ways! The author gives a thorough history, including a big slog through Thomas Aquinas's philosophy, but stick with it, because it's worth it! (i.e. don't let acedia prevent you from finishing this book! One of the 'cures' for acedia is perseverance!) He provides discussion about acedia in various walks of life: religious, priestly, married, single. It's written by a Roman Catholic abbot and beautifully translated, but I think the material is universally relevant. I borrowed this from the library but will be buying it for my shelf to read again.
May 21, 2022
This book is a short introduction to acedia and how to conquer it.
The first chapter explains what the Desert Fathers wrote about acedia, mainly for an audience of monks. It left me wanting to read his sources directly, because the author mentions that they gave concrete advice but does not tell us what the advice is.
The second chapter is on St. Thomas Aquinas' explanation about acedia.
The third chapter was my favorite, as it deals with with acedia in the life of a Christian and it is very applicable to one's life. The forth chapter focuses on acedia in the life of priests, religious, married and single people, but overall repeats what was already explained in the third chapter.
The first chapter explains what the Desert Fathers wrote about acedia, mainly for an audience of monks. It left me wanting to read his sources directly, because the author mentions that they gave concrete advice but does not tell us what the advice is.
The second chapter is on St. Thomas Aquinas' explanation about acedia.
The third chapter was my favorite, as it deals with with acedia in the life of a Christian and it is very applicable to one's life. The forth chapter focuses on acedia in the life of priests, religious, married and single people, but overall repeats what was already explained in the third chapter.
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July 11, 2016I won't rate this because I won't finish it, but the concept was very helpful for me personally and (I hope) life-changing. I decided not to finish because I'm not interested in the various takes of theologians.
Acedia is a kind of spiritual depression that can manifest itself either as laziness, a craving for entertainment, or, more insidiously, as pointless business. Just grasping the concept and learning how to spot it in my own life accomplished my goal. Now, on to the other dozens of books I'm supposed to be reading. ;-)
Acedia is a kind of spiritual depression that can manifest itself either as laziness, a craving for entertainment, or, more insidiously, as pointless business. Just grasping the concept and learning how to spot it in my own life accomplished my goal. Now, on to the other dozens of books I'm supposed to be reading. ;-)
August 7, 2025
Very Roman Catholic....and also very perceptive in defining and diagnosing acedia, it's modern manifestations with clergy, laypeople, and society.
December 31, 2023
This is an illuminating and convicting read, and one I am sure to reference and refer to others for a long time to come. Acedia is the illness of slow love, the sin which flummoxes Christians in every place and every age and lies behind so many of our more visible vices. Acedia may indeed vex us even more in twenty-first century America, where we are largely ignorant of its existence, to say nothing of its vocabulary and its consequences. However, I get the sense that acedia, when properly named and identified by its misbegotten fruits, might well be that sin which, when revealed, engenders moments of "Eureka!" in the Christian: "So THAT is what is wrong with me!" Nault's book is an incredibly helpful foray towards catalyzing this very reaction.
The book's greatest strength is in its first half: a survey of and commentary on acedia as it is found in the works of Evagrius, John Cassian, and Aquinas. I also deeply appreciated Nault's general applications to Christian life today, though I found his more specific applications thin, and particularly with regard to marriage. However (and I mean this truly), the latter seems a fitting place for Protestants who are interested in this pervasive yet largely forgotten vice to pick up the pen and continue the important work of reintroducing acedia into the modern Christian's moral imagination.
The book's greatest strength is in its first half: a survey of and commentary on acedia as it is found in the works of Evagrius, John Cassian, and Aquinas. I also deeply appreciated Nault's general applications to Christian life today, though I found his more specific applications thin, and particularly with regard to marriage. However (and I mean this truly), the latter seems a fitting place for Protestants who are interested in this pervasive yet largely forgotten vice to pick up the pen and continue the important work of reintroducing acedia into the modern Christian's moral imagination.
May 18, 2022
Thanks to this book, I've learned this word, "acedia;" I had heard about the "dark night of the soul," so I didn't know about the suffering of some people because of acedia.
Perhaps we could say that acedia is a great temptation when someone is in the dark night of the soul.
The book is sometimes reiterative, but I have learned a lot.
Spanish translation:
Gracias a este libro he conocido la palabra Acedia; sí había oído hablar de la noche oscura del alma, por eso no sabía del sufrimiento que padecen algunas personas por causa de la acedia.
Quizá se puede decir que la Acedia es una gran tentación cuando se está en la noche oscura.
El libro a veces se hace pesado por como repite las cosas pero para mi ha sido muy instructivo.
Perhaps we could say that acedia is a great temptation when someone is in the dark night of the soul.
The book is sometimes reiterative, but I have learned a lot.
Spanish translation:
Gracias a este libro he conocido la palabra Acedia; sí había oído hablar de la noche oscura del alma, por eso no sabía del sufrimiento que padecen algunas personas por causa de la acedia.
Quizá se puede decir que la Acedia es una gran tentación cuando se está en la noche oscura.
El libro a veces se hace pesado por como repite las cosas pero para mi ha sido muy instructivo.
February 7, 2020
Knyga apie akediją, būseną dar kitai vadinamą vidudienio demonu. Katalikų vienuolijoje kilęs terminas, savyje apimantis nuovargį, melancholiją, persitempimą, nestabilumą, nuobodulį, tinginystę, nerimą ir net depresiją.
Šiuo metu esam pratę kildinti psichologiją iš filosofijos, kurioje ji gyvavo iki XIX a., tačiau nereikia pamiršti ir didžiųjų religijų, kurios per amžius susidurdavo su įvairiais psichologiniais fenomenais, juos tyrinėjo ir net sukūrė sąvokas jiems aprašyti. Akedija - viena jų.
Įdomūs ir knygoje pateikiami ir išėjimo iš šios būsenos būdai.
Šiuo metu esam pratę kildinti psichologiją iš filosofijos, kurioje ji gyvavo iki XIX a., tačiau nereikia pamiršti ir didžiųjų religijų, kurios per amžius susidurdavo su įvairiais psichologiniais fenomenais, juos tyrinėjo ir net sukūrė sąvokas jiems aprašyti. Akedija - viena jų.
Įdomūs ir knygoje pateikiami ir išėjimo iš šios būsenos būdai.
October 28, 2018
This book is both learned and insightful. Beginning with the teachings of the desert fathers, and bringing the academic history of acedia to the present day, the author shows how the concept has developed and then been lost over time. In the final chapter, he also Illustrates many of the forms that acedia can take in modern society. These illustrations are frighteningly accurate, and they enabled me to recognize prominent role that acedia plays in my own spiritual life.
March 11, 2023
What a great book!!! He breaks open the thought of the desert fathers and Thomas Aquinas, quite well on this topic, and presents a phenomenal Christian anthropology. His ending section and showing how the sin plays out in particular Vocations has a wonderful use in a pastoral realm, I believe, particularly his few pages on this sin, and lay people. He also weaves the ideas of pope John Paul, the second, Benedict XVI, and Francis quite well also.
January 5, 2018
An extremely thoughtful work on a subject not well-spoken of today. It was a refreshing and resourceful read; very helpful in examining one's thoughts and direction, regardless of one's state in life.
March 17, 2017
The beginning is enlightening, but the second half is theoretical just when the reader wishes for practical guidance.
May 19, 2020
Acedia is indeed the unnamed evil of our times. It's "a kind of sadness when faced with spiritual good" - but how can one be sad when faced with, not only good but spiritual one? That's what this book explains. Indeed, not only explains it but offers great spiritual direction.
It's a subtly sin but nonetheless has a simple, definitive remedy: (1) it's recognition then (2) a meditation on the Incarnation of our Lord.
It's a subtly sin but nonetheless has a simple, definitive remedy: (1) it's recognition then (2) a meditation on the Incarnation of our Lord.
August 17, 2025
This is the most incredible spiritual work I've read in a long time, perhaps ever. Abbot Nault may be writing primarily about the monastic life and drawing upon the ancient wisdom of the Church Fathers, but he speaks directly to the spiritual challenges of everyone living in the modern age. I was most surprised how much his words convicted me as a stay-at-home mother.
Abbot Nault is a bit of the anti-Father Jacques Philippe, if you will. By all means, turn to Father Jacques Philippe when you need a balm for your heart, when you are "searching for peace." If you need a kick in the pants, however, Abbot Nault is your man.
I'm planning to reread The Noonday Devil very soon, this time with pen in hand.
Abbot Nault is a bit of the anti-Father Jacques Philippe, if you will. By all means, turn to Father Jacques Philippe when you need a balm for your heart, when you are "searching for peace." If you need a kick in the pants, however, Abbot Nault is your man.
I'm planning to reread The Noonday Devil very soon, this time with pen in hand.
April 28, 2022
Must read for all Christians!!!
June 22, 2018
Acedia is such a slippery concept these days: Depression? Midlife crisis? Burnout? Frankly, the cover (a Degas painting of an absinthe drinker) is what sold me on the book when I saw it at a monastery gift shop. The clear language kept me reading and diving into this challenge. As the author puts it: "Acedia is the temptation to withdraw from the narrowness of the present so as to take refuge in what is imaginary; it is the temptation to quit the battle so as to become a simple spectator of the controversy that is unfolding in the world." I found myself in that definition. I believe Nault's book will help me and others to move beyond that withdrawal to the life the Lord desires us to live: engaged and vibrant.
April 7, 2015
This is definitely going on my READ AGAIN list. Once is not enough. It's just what I needed to read this Lent, and I'm sure I'll need it again.
HIGHLY recommended for anyone seeking Christ in earnest.
HIGHLY recommended for anyone seeking Christ in earnest.
October 6, 2016
I cannot recommend this book more highly. For anyone who is finding it difficult to grow in the prayer/spiritual life; or for anyone who desires to grow into the whole person. A Brilliant book!
April 27, 2021
A thorough reflection on Acedia.
May 7, 2022
I had never heard of "acedia" before, but now that I have learned a bit more about it from this book, I believe it would be beneficial for more people to gain an understanding of it since many most likely suffer from this spiritual malady. The reason I give this book a 2 (going off of the Goodreads suggestion of 2 being "It was ok") is for the difficulty the reading can present at times. Some parts of the book are very wordy and convoluted to work through. However, lots of the information presented was still very helpful.
Acedia has been thought to merely be another word for laziness or sloth, but it is actually more complex and sophisticated than lack of motivation to do work. It is a spiritual malady that attacks our center of desire for spiritual practices and matters of the soul, turning what used to be life-giving and satisfying into meaningless and even revolting chores. Dallas Willard described acedia simple as "spiritual boredom." It may also be an issue beneath what we might commonly call "depression" for lack of a better word and understanding of what a person may really be undergoing.
One of the symptoms/signs of acedia shows itself through the overwhelming desire to run away from current circumstances (job, marriage, times of prayer, etc.), since it is believed that going anywhere else would be better than staying put. Another sign is what the author calls "activism," or the condition of constantly busying oneself with activities - even good and/or religious activities. As these symptoms play themselves out in a person, they eventually run into despair, believing that there is no meaningful practice worthy of participation. They also begin to keep themselves from serving/giving themselves to others, becoming sick of themselves as well as service in general.
Some of the remedies for acedia are very simple: like unlocking emotion that has been pent up inside by the shedding of tears. Since acedia attacks the center of desire making it hard to feel anything, something like therapy can be very helpful in combatting acedia. Another help is acknowledging the presence of God in our prayers or in our jobs. He is praying for us on our behalf, even when we don't know what to pray for and how to pray in a moment. He also sees us in our circumstances, therefore our work is always meaningful if done for him. Another helpful practice in combatting acedia is in remembering that we are going to die one day. Our one-day death is a sobering truth that can help us gain wisdom and find meaning in the day-to-day as we "number our days." Lastly, simple perseverance in work or in staying put where you are (in your job, in you marriage, acknowledging that this battle with numbness or despair is not one that will go on forever) can be a strong combatant against acedia.
All of these practices must be centered on the remembrance of the truth that God himself - Jesus - entered into our suffering on our behalf. He knows our frailty and pains. Yet, he himself has joy to offer us as we walk through the valley of shadow of death, which may look like walking through a battle with acedia. We are not alone in our walk - but every step forward with Jesus is an act of trust in his healing and transforming grace.
I am not sure what other books are out there on acedia, but now that I am aware of the reality acedia, I am curious to learn as much as I am able to on the subject.
Acedia has been thought to merely be another word for laziness or sloth, but it is actually more complex and sophisticated than lack of motivation to do work. It is a spiritual malady that attacks our center of desire for spiritual practices and matters of the soul, turning what used to be life-giving and satisfying into meaningless and even revolting chores. Dallas Willard described acedia simple as "spiritual boredom." It may also be an issue beneath what we might commonly call "depression" for lack of a better word and understanding of what a person may really be undergoing.
One of the symptoms/signs of acedia shows itself through the overwhelming desire to run away from current circumstances (job, marriage, times of prayer, etc.), since it is believed that going anywhere else would be better than staying put. Another sign is what the author calls "activism," or the condition of constantly busying oneself with activities - even good and/or religious activities. As these symptoms play themselves out in a person, they eventually run into despair, believing that there is no meaningful practice worthy of participation. They also begin to keep themselves from serving/giving themselves to others, becoming sick of themselves as well as service in general.
Some of the remedies for acedia are very simple: like unlocking emotion that has been pent up inside by the shedding of tears. Since acedia attacks the center of desire making it hard to feel anything, something like therapy can be very helpful in combatting acedia. Another help is acknowledging the presence of God in our prayers or in our jobs. He is praying for us on our behalf, even when we don't know what to pray for and how to pray in a moment. He also sees us in our circumstances, therefore our work is always meaningful if done for him. Another helpful practice in combatting acedia is in remembering that we are going to die one day. Our one-day death is a sobering truth that can help us gain wisdom and find meaning in the day-to-day as we "number our days." Lastly, simple perseverance in work or in staying put where you are (in your job, in you marriage, acknowledging that this battle with numbness or despair is not one that will go on forever) can be a strong combatant against acedia.
All of these practices must be centered on the remembrance of the truth that God himself - Jesus - entered into our suffering on our behalf. He knows our frailty and pains. Yet, he himself has joy to offer us as we walk through the valley of shadow of death, which may look like walking through a battle with acedia. We are not alone in our walk - but every step forward with Jesus is an act of trust in his healing and transforming grace.
I am not sure what other books are out there on acedia, but now that I am aware of the reality acedia, I am curious to learn as much as I am able to on the subject.
March 16, 2024
Whenever I read religious books I wonder whether to share my thoughts. In this age of atheistic materialism, few will be interested. But I'll jot a few things down for those who are. After all, people obsessed with Ghanaian gastronomy, or 18th century millinery, or competitive fly tying might be more deserving of information and opinions of their niche interests than those whose interests are popular.
This is a treatise on the sin of sloth, or, as it was first termed, acedia. The original meaning of sloth wasn't laziness, but a much more nuanced form of despair, almost nihilism. One aspect of sloth is a kind of apathy that would later be described as laziness. “The sluggard buries his hand in the bowl; It grieves him to bring it back to his mouth.” (Prov, 26:15) It's the “Meh, I can't be bothered,” that so many of us experience. It follows from losing perspective, and being weighed down by our troubles. We are overcome by darkness and can see neither our destination nor a path to get there. The author doesn't discuss depression and how it's distinguished from acedia, or whether sloth is a result or a cause of depression, and certainly depression is an illness, not a sin.
If you're looking for a book on the history and exploration of acedia (again, doubtful) this is a good survey. If you're looking for help in overcoming it, not so much. I don't know why someone would write a book on sloth without some practical tips on how to prevail. I guess because it's an academic book? I mean, the author does skim over the principal remedies, but doesn't really go over the finer points of how to apply them. Saying that in becoming man, Christ became our friend and loves us as a dear friend is wonderful, but how do we really get our minds around that, and carry it to the parts of us that most need to hear that good news? I guess the author thought that practicalities were beyond the scope of his book, but it was disappointing.
This is a treatise on the sin of sloth, or, as it was first termed, acedia. The original meaning of sloth wasn't laziness, but a much more nuanced form of despair, almost nihilism. One aspect of sloth is a kind of apathy that would later be described as laziness. “The sluggard buries his hand in the bowl; It grieves him to bring it back to his mouth.” (Prov, 26:15) It's the “Meh, I can't be bothered,” that so many of us experience. It follows from losing perspective, and being weighed down by our troubles. We are overcome by darkness and can see neither our destination nor a path to get there. The author doesn't discuss depression and how it's distinguished from acedia, or whether sloth is a result or a cause of depression, and certainly depression is an illness, not a sin.
If you're looking for a book on the history and exploration of acedia (again, doubtful) this is a good survey. If you're looking for help in overcoming it, not so much. I don't know why someone would write a book on sloth without some practical tips on how to prevail. I guess because it's an academic book? I mean, the author does skim over the principal remedies, but doesn't really go over the finer points of how to apply them. Saying that in becoming man, Christ became our friend and loves us as a dear friend is wonderful, but how do we really get our minds around that, and carry it to the parts of us that most need to hear that good news? I guess the author thought that practicalities were beyond the scope of his book, but it was disappointing.
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