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Dangerous Passions, Deadly Sins: Learning From The Psychology Of Ancient Monks
This volume unpacks the psychological insights found in the writings of three early monks--Evagrius Ponticus (fourth century), John Cassian (fifth century), and Gregory the Great (sixth century)--to help us appreciate the relevance of these monastic writers and apply their wisdom to our own spiritual and psychological well-being. The book addresses each of the seven deadly sins, offering practical guidance from the early monastic tradition for overcoming these dangerous passions.
As Dennis Okholm introduces key monastic figures, literature, and thought of the early church, he relates early Christian writings to modern studies in psychology. He shows how ancient monks often anticipated the insights of contemporary psychology and sociology, exploring, for example, how their discussions of gluttony compare with current discussions regarding eating disorders. This book will appeal to readers interested in spirituality, early monastic resources, and ancient wisdom for human flourishing, as well as students of spirituality and spiritual formation.
240 pages, Paperback
First published May 20, 2014
18 people are currently reading
359 people want to read
About the author
Dennis Okholm
14 books10 followersDennis Okholm (PhD, Princeton Theological Seminary), a Benedictine oblate, speaks frequently in church and youth group settings and serves as assistant pastor at Holy Trinity Anglican Church in Costa Mesa, California. He is also professor of theology at Azusa Pacific University and adjunct professor at Fuller Theological Seminary. Okholm is the author or editor of many books, including Monk Habits for Everyday People.
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Displaying 1 - 8 of 8 reviews
May 8, 2020
(First review: 27 August 2014, 4 Stars. Updated review: 7 May 2020, 5 Stars. MWP)
For someone to wed Psychology and Christian spirituality may sound, for many, doubtful and dubious, especially after the decades-long frictions between the two. But the 240 page paperback titled “Dangerous Passions, Deadly Sins: Learning from the Psychology of Ancient Monks” has entered the ring to help referee the match. To do this Dennis Okholm, a Benedictine oblate, assistant pastor at Holy Trinity Anglican Church in Costa Mesa, California, professor of theology at Azusa Pacific University and adjunct professor at Fuller Theological Seminary, takes the reader back and forth from present-day psychology to three ancient monastic leaders: Evagrius of Pontus, John Cassian, and Gregory the Great. Okholm specifically takes up the diagnoses and prognoses of the seven principle vices (8): gluttony, lust, greed, anger, envy, sloth and vainglory.
“Dangerous Passions, Deadly Sins” begins by making the case that the ascetic theologians and monks of the fourth through seventh centuries “provide the church with a psychology that is not only specifically Christian in its orientation, but relevant to modern people” (14). Okholm explains that his two-fold approach is to bring forward a clearly Christian psychology that originated with the early Christian monks, and to make an apologetic case for the priority of this Christian psychology over against the presumption of modern technicians who act as if they are some of the first to have come to their conclusions (14). In almost every chapter the author will pair one of the principle vices with discussion of a specific pathology or addiction (16).
Okholm then takes the next seven chapters of “Dangerous Passions, Deadly Sins” and unpacks each vice individually. He draws almost exclusively from Evagrius, Cassion and Gregory, while allowing Aquinas and Basil of Caesarea some say-so in the matter. Once he draws out the contours of the vice and how it looks and acts, he then brings in the moderns to speak their piece: Bunge, Cohen, Holloway, Joest, Kardong, Katz, Kavanaugh, Smith, Solomon, as well as others. The author not only looks into the mechanics of a particular defect, but draws the reader toward the sagacious remedy prescribed by the Christian soul-physicians.
Not being a professional psychologist, it is hard to gauge whether or not the author has read the contemporary psychologists correctly. That will have to be left to the professional psychological community to decide. But if Ohkolm has presented them as fairly and accurately as he did the monastic fathers, then he characterized them properly. But assuming that many of the readers of this book will have had little contact with psychology, the real benefit of “Dangerous Passions, Deadly Sins” may actually have been unintended. This made, for me at least, a nice devotional read. As the author walked me through each flaw, the way it forms in a person, the deceptions it takes on, the sinister tactics it uses, as well as the grace-empowered remedial approaches scripted by the three pastoral theologians, I found myself often in prayer as well as regularly reflecting on what I had just read, for days.
“Dangerous Passion, Deadly Sins” is a work for pastors, counselors, psychologists and Christians. It is accessible, thoughtful, instructive, devotional, and usable. It will make a good addition to an “Introduction to Christian Ministry” class at a seminary. It would be a solid supplement for any Christian pastor’s reading list. And it ought to be on the “must-read” list for a Christian reading group. I stand by this assessment, even more so, after my second reading of the book some 6 years after I wrote the first review. In fact, I have purchased a copy for my assistant minister, I found it that valuable! This is a volume I will take up and read third and fourth time in the future. I gladly recommend the book.
Thanks to Brazos Press who provided a temporary e-copy of this book, through Net Galley, for this review. And my gratitude for them sending me a physical copy sometime later.
For someone to wed Psychology and Christian spirituality may sound, for many, doubtful and dubious, especially after the decades-long frictions between the two. But the 240 page paperback titled “Dangerous Passions, Deadly Sins: Learning from the Psychology of Ancient Monks” has entered the ring to help referee the match. To do this Dennis Okholm, a Benedictine oblate, assistant pastor at Holy Trinity Anglican Church in Costa Mesa, California, professor of theology at Azusa Pacific University and adjunct professor at Fuller Theological Seminary, takes the reader back and forth from present-day psychology to three ancient monastic leaders: Evagrius of Pontus, John Cassian, and Gregory the Great. Okholm specifically takes up the diagnoses and prognoses of the seven principle vices (8): gluttony, lust, greed, anger, envy, sloth and vainglory.
“Dangerous Passions, Deadly Sins” begins by making the case that the ascetic theologians and monks of the fourth through seventh centuries “provide the church with a psychology that is not only specifically Christian in its orientation, but relevant to modern people” (14). Okholm explains that his two-fold approach is to bring forward a clearly Christian psychology that originated with the early Christian monks, and to make an apologetic case for the priority of this Christian psychology over against the presumption of modern technicians who act as if they are some of the first to have come to their conclusions (14). In almost every chapter the author will pair one of the principle vices with discussion of a specific pathology or addiction (16).
Okholm then takes the next seven chapters of “Dangerous Passions, Deadly Sins” and unpacks each vice individually. He draws almost exclusively from Evagrius, Cassion and Gregory, while allowing Aquinas and Basil of Caesarea some say-so in the matter. Once he draws out the contours of the vice and how it looks and acts, he then brings in the moderns to speak their piece: Bunge, Cohen, Holloway, Joest, Kardong, Katz, Kavanaugh, Smith, Solomon, as well as others. The author not only looks into the mechanics of a particular defect, but draws the reader toward the sagacious remedy prescribed by the Christian soul-physicians.
Not being a professional psychologist, it is hard to gauge whether or not the author has read the contemporary psychologists correctly. That will have to be left to the professional psychological community to decide. But if Ohkolm has presented them as fairly and accurately as he did the monastic fathers, then he characterized them properly. But assuming that many of the readers of this book will have had little contact with psychology, the real benefit of “Dangerous Passions, Deadly Sins” may actually have been unintended. This made, for me at least, a nice devotional read. As the author walked me through each flaw, the way it forms in a person, the deceptions it takes on, the sinister tactics it uses, as well as the grace-empowered remedial approaches scripted by the three pastoral theologians, I found myself often in prayer as well as regularly reflecting on what I had just read, for days.
“Dangerous Passion, Deadly Sins” is a work for pastors, counselors, psychologists and Christians. It is accessible, thoughtful, instructive, devotional, and usable. It will make a good addition to an “Introduction to Christian Ministry” class at a seminary. It would be a solid supplement for any Christian pastor’s reading list. And it ought to be on the “must-read” list for a Christian reading group. I stand by this assessment, even more so, after my second reading of the book some 6 years after I wrote the first review. In fact, I have purchased a copy for my assistant minister, I found it that valuable! This is a volume I will take up and read third and fourth time in the future. I gladly recommend the book.
Thanks to Brazos Press who provided a temporary e-copy of this book, through Net Galley, for this review. And my gratitude for them sending me a physical copy sometime later.
November 3, 2014
I’ve always been interested in the lives and spirituality of monks, so when Dennis Okholm’s Dangerous Passions, Deadly Sins: Learning from the Psychology of Ancient Monks (Brazos, 2014) came across my desk, I dove right in. Through exploring the works of Evagrius of Pontus, John Cassian, and Gregory I on the seven deadly sins, Okholm believes that a healthy dose of ancient wisdom will go a long way in curing our contemporary struggles with these vices. While centuries apart, through an in-depth engagement with each sin (gluttony, lust, greed, anger, envy, sloth, and vainglory), Okholm reveals that these vices have not gone away, only changed form and name.
Okholm’s project is both academic and pastoral. He speaks as a theologian drawing wisdom from the past to reframe the Christian study of psychology. He also speaks as a fellow pilgrim on the way of Christ, hoping to point readers to the wisdom of the ancients in trying to fight temptation and live virtuous, Christ-like lives.
The strengths of this book are in his cultural analysis and use of the ancient texts. He presents these ancient Christian psychologists in such a way that they are no longer far off figures, but friendly, helpful companions on the path of Christ. The insights of these monks, with contemporary research, help illuminate the vices of the present. As someone generally suspicious of what passes for ‘Christian psychology,’ I found Okholm’s engagement with these Christian theologians both encouraging and insightful. However, there are points where Okholm understates some of theological problems of these ancient monks. All these monks hold a Platonic-Stoic understanding of the soul, which Okholm addresses only briefly in the Addendum. Their understanding of the soul and its journey toward God is a foundational assumption for their work on the deadly sins, which requires some critical reflection. Additionally, Okholm mentions John Cassian’s semi-Pelagianism multiple times, but does not sufficiently refute it.
Overall, I found Dangerous Passions, Deadly Sins to be both intellectual engaging and personally challenging. I was introduced to the wealth of monastic wisdom on the Christian life and spurred on to ‘lay aside every weight and the sin that clings so closely…and run with perseverance the race that is set before us’ (Hebrew 12:1).
Okholm’s project is both academic and pastoral. He speaks as a theologian drawing wisdom from the past to reframe the Christian study of psychology. He also speaks as a fellow pilgrim on the way of Christ, hoping to point readers to the wisdom of the ancients in trying to fight temptation and live virtuous, Christ-like lives.
The strengths of this book are in his cultural analysis and use of the ancient texts. He presents these ancient Christian psychologists in such a way that they are no longer far off figures, but friendly, helpful companions on the path of Christ. The insights of these monks, with contemporary research, help illuminate the vices of the present. As someone generally suspicious of what passes for ‘Christian psychology,’ I found Okholm’s engagement with these Christian theologians both encouraging and insightful. However, there are points where Okholm understates some of theological problems of these ancient monks. All these monks hold a Platonic-Stoic understanding of the soul, which Okholm addresses only briefly in the Addendum. Their understanding of the soul and its journey toward God is a foundational assumption for their work on the deadly sins, which requires some critical reflection. Additionally, Okholm mentions John Cassian’s semi-Pelagianism multiple times, but does not sufficiently refute it.
Overall, I found Dangerous Passions, Deadly Sins to be both intellectual engaging and personally challenging. I was introduced to the wealth of monastic wisdom on the Christian life and spurred on to ‘lay aside every weight and the sin that clings so closely…and run with perseverance the race that is set before us’ (Hebrew 12:1).
March 6, 2021
Dvasiniam augimui ypatingai gera knyga. Pavadinimas labiau gąsdinantis, nei parašyta turinyje. Gera knyga.
November 18, 2014
If you’re looking for a little more guilt in your, life this is the book for you. Okholm’s exploration of monastic thought on the seven deadly sins is a tour through one’s own shortcomings, and each stop on the itinerary offers a new helping of shame. If, like me, you had grown a little too comfortable with your ordinary, familiar sins, that could be a very good thing.
The objective, of course, is not a 200-page guilt trip. As Okholm states in the introduction, his intent with this book is first “to bring forward the insights of early church monks”—Evagrius of Pontus, John Cassian, and Pope Gregory I in particular—“in order to offer what one might call a truly Christian psychology,” and second to “make a bit of an apologetic case for the priority of this Christian psychology” (8).
Okholm does a great job summarizing his monastic sources, and a good job putting them in conversation with modern thinkers. I myself wasn’t too interested in the comparison between ancient and modern thought, though, as I’m not convinced they’re dealing with the same things. Contemporary psychology seems focused on abnormal conditions and extraordinary disorders. As Okholm himself says, “there is something extraordinarily ordinary” about what the monks are dealing with (34).
It’s that focus on the ordinary that made this an excellent book for me. I needed a reminder that my sins are deathly serious, that my comfort with them is lethal, and that despite all this there are concrete things I can do to actually overcome them. This book offered that, which means it was perhaps even better than its author intended. It was more than informative or provocative. It was transformative.
(Read the full review at humandramathing.com.
The objective, of course, is not a 200-page guilt trip. As Okholm states in the introduction, his intent with this book is first “to bring forward the insights of early church monks”—Evagrius of Pontus, John Cassian, and Pope Gregory I in particular—“in order to offer what one might call a truly Christian psychology,” and second to “make a bit of an apologetic case for the priority of this Christian psychology” (8).
Okholm does a great job summarizing his monastic sources, and a good job putting them in conversation with modern thinkers. I myself wasn’t too interested in the comparison between ancient and modern thought, though, as I’m not convinced they’re dealing with the same things. Contemporary psychology seems focused on abnormal conditions and extraordinary disorders. As Okholm himself says, “there is something extraordinarily ordinary” about what the monks are dealing with (34).
It’s that focus on the ordinary that made this an excellent book for me. I needed a reminder that my sins are deathly serious, that my comfort with them is lethal, and that despite all this there are concrete things I can do to actually overcome them. This book offered that, which means it was perhaps even better than its author intended. It was more than informative or provocative. It was transformative.
(Read the full review at humandramathing.com.
May 18, 2018
I apologize up front but this going to be a long review.
I do have to give the author credit for his attempt at understanding psychology through ascetic spirituality. However, his attempt is very flawed and useless.
First, monastic writings are written (that is aimed directly at) for fellow monastics. They are NOT written to be read and followed by the laity or clergy (unless it is under the direction of a spiritual advisor). Monastics live a different life than either laity or clergy and therefore have different issues to contend with.
Two, Evagrius and Cassian both espoused heretical teaching, particularly the heretical teachings of Origen. Evagrius had his teachings denounced as heresy and so Cassian does not name him when referencing his teachings. Neither are saints in the West or the East.
Three, the author uses Catholic theological terms incorrectly. Granted, he relies on Evagrius's definitions which are not the Catholic Church's definitions. They sound reasonable but are actually incorrect. I suggest referencing the Catechism of the Catholic Church and New Advent Encyclopedia (both can be found free online) for accurate definitions and references. In regards to specific sins, he uses bulimia as an example of gluttony. NO. Even the Catholic Church recognizes eating disorders as Mental Illnesses and not sins (many of her members, however, don't accept the Church's position but they don't count). Lust involves treating another person as a sexual object for one's own pleasure. That's why rape is a sin. Abstinence is refraining from a particular behavior/action (in this case sex) while chastity is a whole body, mind, and soul approach to sexuality. You can be abstinent and unchaste (looking at porn, for example) or chaste and not abstinent (a married couple). Chastity is for everyone regardless of vocation. Sloth is more understood as not having a prayer life, not going to Church, basically abandoning all religious practice or heavily reducing practice and putting one's own wants first. And he doesn't really give examples of these sins.
Four, the author is an Anglican theologian using Catholic theological terms to explain psychology. Theologians are NOT psychologists. Yet the author certain acts as a psychologist by diagnosing conditions, acting the expert in a field he doesn't seem to grasp. He should stick to theology and leave psychology to the experts in that field.
Five, modern/contemporary psychology has changed. Dependant on treatment option and practitioner focus, a patient is more likely to learn coping skills to move forward, not look to the past and assign blame and to wallow in the past. Cognitive Behavior Therapy (CBT), positive psychology, coping mechanisms teach patients to change their thoughts, look at the good things they have, how to deal with anxiety triggers, etc. They're all about going forward because the past is in the past and cannot be changed. (There are many more treatment options but I use those three as examples to demonstrate where their focus is and their practical application.)
Sixth, psychology is not hostile to religion. While individual psychologists may be hostile, they are required to keep their views on religion to themselves. A good psychologist will respect the religious practice and beliefs of the patient. Depending on if the patient brings up their religious beliefs and practices in their meetings with the psychologist, the psychologist may encourage the patient to continue, to do more, or to start attending a religious community. Religious communities are part of the social safety net of the person and good psychologists recognize that because religious communities have the opportunities to help develop relationships with other people and of course God.
Seventh, I think the author has issues with psychology. It's not blatant but it is a feeling I got reading this book. Psychology and spirituality are not incompatible. Granted, it is difficult to find someone well versed in both but it is possible. The impression I get, and I could very well be wrong, is that the author feels that psychology has very little use for Christians because every problem can be traced back to one of the seven deadly sins and therefore it is a spiritual problem that can only be dealt with prayer and Scripture reading. The seven deadly sins are SINS. Psychological problems can be caused by sin (someone who is abused is sinned against by the abuser; the rapist sins against his victim when he rapes her) but mental illness itself is NOT a sin. Certainly, we see sin being glorified in the wider culture but that is nothing new though we are certainly bombarded with more examples and more push to commit sins than ever before due to mass media and social media.
In summary, useful concept but fails due to heretical teachings, applying monastic stricture to the laity, misuse of Catholic spirituality, not understanding psychology, and confusing sin and mental illness. There are better books out there that apply spirituality and religious teaching alongside psychology. Leave monasticism to the monks. Asceticism is the calling for only a very small group of people. If you suffer from a mental illness, seek professional help (along with spiritual help if you are part of a religious community). And if you're Catholic, don't forget to make use of the Sacraments.
Remember, theologians are not psychologists. They only know theology.
I do have to give the author credit for his attempt at understanding psychology through ascetic spirituality. However, his attempt is very flawed and useless.
First, monastic writings are written (that is aimed directly at) for fellow monastics. They are NOT written to be read and followed by the laity or clergy (unless it is under the direction of a spiritual advisor). Monastics live a different life than either laity or clergy and therefore have different issues to contend with.
Two, Evagrius and Cassian both espoused heretical teaching, particularly the heretical teachings of Origen. Evagrius had his teachings denounced as heresy and so Cassian does not name him when referencing his teachings. Neither are saints in the West or the East.
Three, the author uses Catholic theological terms incorrectly. Granted, he relies on Evagrius's definitions which are not the Catholic Church's definitions. They sound reasonable but are actually incorrect. I suggest referencing the Catechism of the Catholic Church and New Advent Encyclopedia (both can be found free online) for accurate definitions and references. In regards to specific sins, he uses bulimia as an example of gluttony. NO. Even the Catholic Church recognizes eating disorders as Mental Illnesses and not sins (many of her members, however, don't accept the Church's position but they don't count). Lust involves treating another person as a sexual object for one's own pleasure. That's why rape is a sin. Abstinence is refraining from a particular behavior/action (in this case sex) while chastity is a whole body, mind, and soul approach to sexuality. You can be abstinent and unchaste (looking at porn, for example) or chaste and not abstinent (a married couple). Chastity is for everyone regardless of vocation. Sloth is more understood as not having a prayer life, not going to Church, basically abandoning all religious practice or heavily reducing practice and putting one's own wants first. And he doesn't really give examples of these sins.
Four, the author is an Anglican theologian using Catholic theological terms to explain psychology. Theologians are NOT psychologists. Yet the author certain acts as a psychologist by diagnosing conditions, acting the expert in a field he doesn't seem to grasp. He should stick to theology and leave psychology to the experts in that field.
Five, modern/contemporary psychology has changed. Dependant on treatment option and practitioner focus, a patient is more likely to learn coping skills to move forward, not look to the past and assign blame and to wallow in the past. Cognitive Behavior Therapy (CBT), positive psychology, coping mechanisms teach patients to change their thoughts, look at the good things they have, how to deal with anxiety triggers, etc. They're all about going forward because the past is in the past and cannot be changed. (There are many more treatment options but I use those three as examples to demonstrate where their focus is and their practical application.)
Sixth, psychology is not hostile to religion. While individual psychologists may be hostile, they are required to keep their views on religion to themselves. A good psychologist will respect the religious practice and beliefs of the patient. Depending on if the patient brings up their religious beliefs and practices in their meetings with the psychologist, the psychologist may encourage the patient to continue, to do more, or to start attending a religious community. Religious communities are part of the social safety net of the person and good psychologists recognize that because religious communities have the opportunities to help develop relationships with other people and of course God.
Seventh, I think the author has issues with psychology. It's not blatant but it is a feeling I got reading this book. Psychology and spirituality are not incompatible. Granted, it is difficult to find someone well versed in both but it is possible. The impression I get, and I could very well be wrong, is that the author feels that psychology has very little use for Christians because every problem can be traced back to one of the seven deadly sins and therefore it is a spiritual problem that can only be dealt with prayer and Scripture reading. The seven deadly sins are SINS. Psychological problems can be caused by sin (someone who is abused is sinned against by the abuser; the rapist sins against his victim when he rapes her) but mental illness itself is NOT a sin. Certainly, we see sin being glorified in the wider culture but that is nothing new though we are certainly bombarded with more examples and more push to commit sins than ever before due to mass media and social media.
In summary, useful concept but fails due to heretical teachings, applying monastic stricture to the laity, misuse of Catholic spirituality, not understanding psychology, and confusing sin and mental illness. There are better books out there that apply spirituality and religious teaching alongside psychology. Leave monasticism to the monks. Asceticism is the calling for only a very small group of people. If you suffer from a mental illness, seek professional help (along with spiritual help if you are part of a religious community). And if you're Catholic, don't forget to make use of the Sacraments.
Remember, theologians are not psychologists. They only know theology.
October 10, 2014
I'm not sure what I thought it would be, but it wasn't at all what I had expected. I found much of the information thought provoking and stimulating but it was definitely NOT an easy read. I found myself putting it down frequently, not so much to ponder what I had just read, but from the brain fatigue of trying to read through the deeply intellectual content.
That said, I did highlight passages to go back and re-read and several sections are dogeared so that I can find them easily in the future.
If you are interested in learning more about Christianity and the history of current practices and beliefs - this is the book for you.
That said, I did highlight passages to go back and re-read and several sections are dogeared so that I can find them easily in the future.
If you are interested in learning more about Christianity and the history of current practices and beliefs - this is the book for you.
April 15, 2015
Disclosure: I took several seminary classes with Okholm and also was a part of the same church in Southern California.
I found this work unique and intriguing, due to his emphasis on the psychological aspect of sin and the prescriptions monks would have provided for them. The 7 deadly sins are:
Gluttony
Lust
Greed
Anger
Envy
Sloth
Vainglory (Pride)
Okholm unpacked each one in the ancient and Medieval context before weaving in the narrative of modern psychology. Grounded in Scripture and church tradition, he offered practical steps to diagnose and then treat/prevent the sins.
I found this work unique and intriguing, due to his emphasis on the psychological aspect of sin and the prescriptions monks would have provided for them. The 7 deadly sins are:
Gluttony
Lust
Greed
Anger
Envy
Sloth
Vainglory (Pride)
Okholm unpacked each one in the ancient and Medieval context before weaving in the narrative of modern psychology. Grounded in Scripture and church tradition, he offered practical steps to diagnose and then treat/prevent the sins.
December 10, 2015
After reading this book I realize there are more facets to most of the deadly sins and I feel convicted on many levels. A book to read again in a few years
Displaying 1 - 8 of 8 reviews