Noonday Devil Forward, Introduction, Chapter one

[Susan Margaret]

It is good to know that in addition to explaining acedia, Abbot Nault offers solutions. Many times I have said to myself, yes, I have that problem, but how can I fix it?

Acedia and the phrase, daughters of acedia (pg. 51), are new to me and I had not thought of sins as having daughters, but it makes sense. Nault explains that acedia and its various manifestations keep you away from God. He lists restlessness and curiosity as two of the eight daughters, which surprised me because they seemed to be opposites of acedia. And if they draw you away from God, then perseverance and moderation would be the remedy. In thinking of perseverance it reminded me of the spiritual exercises, St. Ignatius of Loyola, and the motto "All for the greater glory of God".

Something else I thought was interesting is the definition of capital sins on page 55: "...the capital sins or vices are vices that bring along other sins after them...". I probably learned this at some point in the past, but I had forgotten.

I could relate to the following quote from page 46: "A man could be content with a coat made of several pieces of cloth, but he craves one made of wool, and perhaps he will even become angry if he does not get it." How often have I wished for something better than what I already have? Especially when what I have is in good shape, still useful, and serves its purpose.

Nault mentions several saints and interesting books, so it looks like I will be adding more reading material to my wish list. I also do not know much about the Desert Fathers or Evagrius and I am now wanting to learn more about them.

[Susie]

I have finished reading this part of the book and am enjoying it.
I am finding so many things mentioned and referenced in this book that I agree Susan Magaret...it is leading to further writings, ideas to explore...

The reference to the noonday devil in Psalm 91 appears in Chapter 1, under 'A Initial Definition'. What was quite interesting is when I went to find where it was, the actual reference uses the Douay-Rheims version in which it is then Psalm 90! It is Psalm 91 in the New American Bible-Revised Edition (NABRE)!

I never knew that had different numbers in different versions...is this just news to me?

Also wanted to add that in the '5 Principal Manifestations of Acedia', a person afflicted with acedia is seen as 'a runaway, a deserter on the spiritual battlefield' which is a startling description, but fitting. As Evagrious tells us the simple solution here is preserverance, which is ways a touchstone for me...

Interesting that our last 2 reads, The Seven Storey Mountain, Interior Castle, and now this one all talk about and encourage us to persevere in the darker times, which I find gives me much comfort...

[Melissa]

Susie wrote: "I have finished reading this part of the book and am enjoying it.
I am finding so many things mentioned and referenced in this book that I agree Susan Mararet...it is leading to further writings, i..."

I haven't finished the chapter yet, I know I will soon. But I wanted to reply to your post. Yes the bible translations are often different. I can't remember exactly the why other than at different times throughout church history the translators found different ways of translating to that particular language. It all depends on source. I am not an expert but that is kind of what I remember.

The Douay Rheims Challoner Bible

Psalms 90:6 Of the arrow that Flieth in the day, of the business that walketh about in the dark: of invasion, or of the noonday devil.

The bible I use is the RSV Catholic Edition

Psalms 91:5 You will not fear the terror of the night, nor the arrow that flies by day, 6 nor the pestilence that stalks in darkness, nor the destruction that wastes at noonday.

In my woman's group we each have our own bibles and some of us have different translations, and to better understand a passage we will often read from each one. Giving us a deeper understanding at times. I can only say that it is a problem with the translation to English (but this is my opinion). But I am no expert ;)

[Kerstin]

Susan Margaret wrote: "Something else I thought was interesting is the definition of capital sins on page 55: "...the capital sins or vices are vices that bring along other sins after them..."

I didn't know that until I read it. You always assume the word 'capital' is synonymous with 'serious' or 'severe.' But that is not the case. It is a heading or classification of various sins belonging together.

[Kerstin]

Here is a general thought that I hope will be answered in this book.
Sometimes a person is in a state of fatigue where you just need a break, a vacation, or even a sabbatical. A change of pace where one can rejuvenate body and soul. This fatigue manifests itself with the same symptoms of lack of care.
Where is the dividing line to actual acedia? Or are they one and the same?

[Melissa]

Susie wrote: "I have finished reading this part of the book and am enjoying it.
I am finding so many things mentioned and referenced in this book that I agree Susan Magaret...it is leading to further writings, i..."

http://www.drbo.org/about.htm


Here is a link that has an explanation of why Psalms is a number off between the bibles...although it brings me to question why the other Catholic bibles are off as well.

[Irene]

My book arrived earlier this week and I have read through ch. 1. I am finding this very easy to follow. Many of the sources he cites, I read many years ago. It is nice to return to these passages at a later point in my life. I have always had a fondness for the sayings of the desert tradition. I can recognize many of the characteristics listed in this chapter in my own life.

[Manny]

Kerstin wrote: "Here is a general thought that I hope will be answered in this book.
Sometimes a person is in a state of fatigue where you just need a break, a vacation, or even a sabbatical. A change of pace wher..."

I've had the same sort of questions. Is all boredom the sin of acedia? Is being tired with routine a sin?

I'm well into chapter three, but only now have I gotten free enough to join the discussion.

[Manny]

I think this on page 26 is an important passage:

Evagrius calls acedia “the complex thought”. This complexity is manifested likewise in the terminology. It is not insignificant that the word “acedia” has disappeared from the contemporary vocabulary. Certainly, starting with the year 2000 we observe something of a reappearance of the term. But in the specialized literature, in the dictionaries of theology and of spirituality, the word does not appear; it is not defined. Now every time we try to translate this term, we lose a bit of its richness: we speak about languor, torpor, despair, laziness, boredom, or disgust, but ultimately none of these words succeeds in rendering the wealth of connotations of the term akèdia. This is why John Cassian, who introduced the doctrine of Evagrius in the West in the early fifth century, chose not to translate the Greek term akèdia into Latin but to transliterate it as acedia. This is why we, too, will keep and use the term “acedia”.

What makes it particularly important is that it identifies acedia as ‘the complex thought.” There is no particular word or feeling that one can use to identify it. It’s an intertwining of various feelings and mental states in which we have a specific term.

[Manny]

Here’s one of my thoughts as I read through the first chapter. First Nault quoting Evagrius on page 31:

‘The spirit of acedia drives the monk out of his cell. . . . A person afflicted with acedia proposes visiting the sick, but is fulfilling his own purpose. A monk given to acedia is quick to undertake a service, but considers his own satisfaction to be a precept. (Eight Thoughts, 6, 5, and 6-7)”

I don’t know about anyone else, but there is no way I could ever be a hermit in the desert, or probably even just a monk in a monastery. I just could not be fixed in one cell for my entire life. Such desire to go out of one’s cell has to be natural.

[Kerstin]

Manny wrote: "I don’t know about anyone else, but there is no way I could ever be a hermit in the desert, or probably even just a monk in a monastery. I just could not be fixed in one cell for my entire life. Such desire to go out of one’s cell has to be natural"

The charism for the religious life has to be fairly defined. Most of us can't even fathom it, even if we play with the thought now and then. But this is the audience for which the initial conferences were written on which this book is based upon. Throughout the book (I am almost done) I kept reminding myself about that when I couldn't see the forest for the trees.

[Kerstin]

Manny wrote: "Is being tired with routine a sin? "

Everything in me says "it can't be." Priests go on sabbaticals to renew themselves bodily and spiritually. As for the religious, I can't really answer that question. But there has to be a distinction between the "sin against the joy that springs from charity" and simply being worn out, of reaching our limitations bodily and spiritually. Nobody can go fully throttle all the time. God instituted the Sabbath for a reason.

[Greg]

Manny wrote: "I don’t know about anyone else, but there is no way I could ever be a hermit in the desert, or probably even just a monk in a monastery. I just could not be fixed in one cell for my entire life. Such desire to go out of one’s cell has to be natural. ..."

I thought this too Manny, but maybe it has to do with their calling? That they felt the call in their hearts to take up this special focus on solitude and intimacy with God but then were pulled away from it by impulses that went against that calling?

For people who don't have that calling, I think it would be more than natural to not want that deep an isolation (and of course not wrong at all to be drawn to a different role in life).

Of course, I'm as far from an expert in any of this as possible; that's just my uninformed way of seeing it :)

[Greg]

Well I finally got my copy yesterday, and I just finished chapter 1. I'm way behind the group, but I'm so glad to be reading it regardless. I love the fact that there's lots for me to take away from it to apply to my own spiritual journey. It doesn't appear to be written to push a political or factional agenda; instead, it feels like it was written to be useful, which is fantastic!

I'm not a monk, obviously, but in the busyness of life, I'm often tempted to "negligence in carrying out one's ... duties, in the first place, prayer." I loved the section where the author talks about the alternating of prayer and work, the ideal "equilibrium," and I liked the part about "talking back" to distracting inner thoughts by memorizing scriptures.

I also loved this quote:

"in contrast to laziness there can also be a form of activism that consists of fleeing ahead, a flight from God and from oneself. For true charity begets meekness, while activism begets bitterness."

It sounds to me like he doesn't mean "activism" in the way people nowadays usually use the word "activism" though. He seems to mean something more like obsessive activity, trying to do what are perhaps good works with diligence but without contemplation or the slowing down for God's guidance, just trying to keep moving and moving ahead of thought, trying to accomplish great things, and then in the end either feeling proud of those accomplishments or feeling irritated at everything one feels compelled to do ... rather than experiencing the grace of the Holy Spirit moving in the moment which brings meekness and peace. If I'm understanding him correctly, I can really relate to this.

Another thing I strongly related to was a quote by St. Anthony:

"I want to be saved but my thoughts do not let me go."

I definitely feel this sometimes.

There were a few things that raised my curiosity as well, partly because I have very little knowledge about the desert fathers. At one point (on page 24 of my copy), the author says that in the "Origenist Crisis," Evagrius was postumously condemned and many of his writings were purged and destroyed. I was trying to find out why, and I did some web searches but came up with some contradictory information. I don't fully understand what the controversy was about even now, but I guess it doesn't matter - that part is more historical. I'm much more interested in what I see in Nault's book that I can apply in my own spiritual life ... and I was very happy to see that I could apply much.

Now on to chapter 2! :)

[Irene]

I agree with what others have suggested. The desire to go out into the world is not acedia for those who have not been given the monastic vocation. It manifests itself differently for those in different vocational states. And, the desire itself is not the sin. It is the temptation that is countered by persistence. I am single, but have many married female friends. Regularly they tell me how lucky I am not to have the burdens of husband and children. They have mused about leaving it all behind, running far away. But, they persist in their vocation even when they are tempted not to. This might be the face of acedia for them. For me, acedia often is the temptation to give up on the regular practice of prayer. Nothing is happening and there is so much to do. It is different for each.