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Noonday Demon
Noonday Demon
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The term Noonday Demon (also known to be referred to as Noonday Devil, Demon of Noontide, Midday Demon or Meridian Demon) is used as a synonym and a personification of acedia, which stems from the Greek word ἀκηδία, meaning 'to lack care'.[1] It indicates a demonic figure thought to be active at the noon hour which inclines its victims (most often monastics) to restlessness, excitability, and inattention to duty.

A similar phrase appears in the Hebrew Bible: Psalm 91:6 reads, "מִ֝קֶּ֗טֶב יָשׁ֥וּד צָהֳרָֽיִם": 'from destruction that despoils at midday'. This phrase was translated into Alexandrian Greek in the Septuagint: "ἀπὸ πράγματος ἐν σκότει διαπορευομένου, ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ." ('[you need not fear] the pestilence that walks in darkness, nor the destruction that wastes at noonday.').[2] In the Vulgate, Jerome's translation of the Septuagint into Latin, is a personification in the daemonium meridianum ("Non timebis ... ab incursu et daemonio meridiano").[2] This demonic personification is kept in the Catholic Douay-Rheims translation of the Old Testament of 1609 (Psalms 90:6). An exception is King James Version of 1611, where the translation follows the Hebrew: "the destruction that wasteth at noonday" (Psalm 91:6) [3]. The Orthodox Study Bible confirms the understanding of Saint Jerome and translates Psalm 91:6 as "Nor by a thing moving in darkness, Nor by mishap and a demon of noonday." Holman reported that an Aramaic paraphrasing text in the Dead Sea Scrolls of this Psalm from the first century speaks of demons and spiritual warfare as the Latin and Greek translations did.[2]

In the writings of Evagrius Ponticus, a Christian monk and ascetic, the Noonday Demon is specifically responsible for acedia, which he describes as "daemon qui etiam meridianus vocatur", attacking the cenobites most frequently between the hours of ten and two.[2] It caused a sentiment characterized by exhaustion, listlessness, sadness, or dejection, restlessness, aversion to the cell and ascetic life, and yearning for family and former life.

Main manifestations

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Inability to stay in one place

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Presents as an urge to change scenery, restlessness. Monks affected were described by Evagrius Ponticus as a "runaway", someone who "fled from the spiritual battlefield".[4]

Heighted concern in one's health and security

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This particular manifestation presents as the temptation of gluttony, prevalent in monks who fasted until late in the afternoon as they were easier to sway away from duties by thoughts of their health and stomach.[4]

Loss of motivation for physical labor

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Manifests mostly in the afternoon when it is hottest and monks have to fight the heat of the day.[4]

Neglecting the rules and duties

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While under the power of the Noonday Demon, monks would be tempted to neglect prayer and the feeling of being overwhelmed by duties being "too much" start to sink in.[4]

General discouragement

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The Noonday Demon would often cause monks to have feelings of overall discouragement that went as far as to call their vocation into question before eventually manifesting as a nervous depression.[4]

Counter-methods

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Tears

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There are several ways of combating the demon, one of which being tears. Tears were seen in Eastern tradition as a "acknowledgment of one's need for a Savior."[1] This tactic is seen as an exact opposite of "lack of care" and would counteract the demon.

Ora et labora

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Ora et labora is the balance of prayer and work in life and is said to be strictly practiced if meant to be used as a counter to the Noonday Demon.[1]

"Talking back" to the Devil

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This method is also known as the "antirrhetic method"[1] and is the use of scripture or prayers to combat negative or evil thoughts that arise in oneself. It is seen as one of the most prominent ways to combat the demon, as Jesus himself used this method in the Judaean desert.[1]

Memento mori

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Memento mori is seen as a way to ground oneself in one's mortality, by meditating on death rather than life. It is a method of using life to decide where one's place in the afterlife would be, thus making the choice to act.[1]

Perseverance

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The last and most simple method to countering the demon is to simply stay on the path of duty, not allowing oneself to stray off the path. Maintaining focus and activity is used in order to keep the demon away, also known as the "essential remedy".[1]

See also

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Noonday Demon

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from Grokipedia
The , also known as the midday demon or demon of noontide, is a theological concept originating in early Christian monastic tradition, personifying the vice of —a profound spiritual listlessness, apathy, and despair that tempts individuals, especially ascetics, to abandon , work, and devotion during . This affliction is linked to :6 (LXX 90:6), which warns against "the destruction that wastes at noonday," interpreted as a demonic assault on the soul's resolve. First systematically described by the 4th-century monk in his Praktikos, the Noonday Demon is depicted as the most oppressive of all demons, besieging the monk around the fourth hour (approximately 10 a.m. to 2 p.m.) with restlessness, , and a hatred of monastic life, urging escape from solitude and discipline. Evagrius, a key figure in Desert Father spirituality, classified acedia as one of the eight principal logismoi (evil thoughts) that demons use to undermine virtue, distinct from mere laziness as it involves an active, insidious rejection of spiritual goods in favor of worldly distractions. His contemporary and successor, John Cassian, further elaborated on the concept in his Institutes, portraying the Noonday Demon as a midday pestilence that exploits physical fatigue to foster sadness, irritability, and fantasies of easier lives elsewhere, thereby testing perseverance in the ascetic path. Later writers, such as the medieval theologian Thomas Aquinas in his Summa Theologica, integrated acedia into the seven deadly sins as spiritual sloth, emphasizing its role in eroding charity and divine love. In contemporary discussions, remains relevant in and , often analogized to modern experiences of burnout, depression, or existential ennui, though without equating it directly to clinical mental illness. Remedies prescribed by the tradition include steadfast , manual labor, communal support, and reflection on to counteract its assaults, underscoring 's role as a universal temptation against sustained . The term has also inspired cultural works, such as Andrew Solomon's 2001 book : An Atlas of Depression, which borrows the metaphor to explore but does not alter the original theological framework.

Origins and Historical Context

Etymology

The term "noonday demon" originates from the Latin Bible's rendering of :6, which describes protection from various perils, including "ab incursu, et daemonio meridiano" (from the assault and the noonday demon). This phrasing personifies a destructive force active at midday, drawing from the Hebrew text's reference to a pestilence or destruction that strikes at noon, interpreted through a demonic lens in the Latin tradition. The Vulgate's "daemonio meridiano" echoes earlier Greek interpretations of the psalm, particularly in Aquila's second-century translation of the , which explicitly mentions the "δάκνει δαιμονίου μεσημβρινοῦ" (bite of the ), portraying it as a entity causing harm during the heat of the day. This Greek form, "daemonion mesembrinon," influenced patristic by emphasizing a demonic presence rather than mere natural calamity, setting the stage for its adoption in Christian spiritual writings. The first explicit application of the term to a spiritual affliction appears in the fourth-century writings of , a foundational figure in Desert monasticism, who in his Praktikos identifies the "noonday demon" as the demon of —a midday assault on the monk's resolve, marked by listlessness and temptation around the fourth hour (approximately 10 a.m.). Evagrius links it directly to :6 (LXX), framing it as the most burdensome of evil thoughts that disrupts and labor. In subsequent Latin monastic texts, the phrase evolved into variations like "daemon meridianus," used to denote the same insidious midday temptation in works by authors such as John Cassian, who adapted Evagrius's ideas for Western audiences. By the early medieval period, this terminology permeated Old English monastic literature, where translations of patristic sources rendered it as the "noonday demon" or equivalent, preserving its association with spiritual peril in Anglo-Saxon religious texts.

Early Christian Monastic Tradition

The first gained prominence in the ascetic writings of early in the Egyptian desert during the late fourth century, where it was understood as a spiritual adversary targeting solitaries in their pursuit of contemplation. (345–399 CE), a theologian and monk who studied under the , systematically outlined demonic temptations in his Praktikos, a guide for practical composed around 390 CE. In chapter 12, Evagrius identifies the noonday demon—linked to or listlessness—as the fourth in his schema of eight evil thoughts that besiege the monk's soul, attacking most fiercely from the fourth hour (approximately 10 a.m.) through the eighth hour (2 p.m.), coinciding with the period of noontime prayer. Evagrius's framework profoundly shaped subsequent monastic literature, particularly through the efforts of John Cassian (c. 360–435 CE), a Scythian monk who traveled between Egypt and Gaul to transmit Eastern traditions westward. In Book X of his Institutes (c. 425 CE), Cassian devotes an entire section to the "spirit of accidie," portraying it as the sixth major combat faced by hermits and explicitly equating it with the "midday demon" referenced in Psalm 90 (Vulgate). He emphasizes its onset around the sixth hour amid the oppressive heat of the Egyptian desert, where the demon exploits the monotony of solitary life to undermine perseverance in prayer and manual work. By the sixth century, the concept had permeated both Byzantine and Latin monastic communities, influencing the Rule of St. Benedict (c. 530 CE), the foundational text for Western cenobitism. , drawing indirectly from Cassian and Evagrius via intermediary sources, does not name outright but addresses its effects through implicit references to midday lethargy in chapters on daily observance, such as Chapter 48 on manual labor, which mandates balanced routines of work and prayer to prevent spiritual idleness during the day's most trying hours. This integration helped embed the demon's recognition into broader ecclesiastical discipline, ensuring its transmission across medieval Europe.

Theological Definition and Characteristics

Relation to Acedia

In Christian moral , acedia is defined as a form of spiritual or listlessness characterized by an oppressive sorrow that weighs upon the mind, hindering the pursuit of divine good and leading to a of spiritual endeavors. This vice is distinct from physical laziness, which involves mere bodily idleness, as acedia specifically entails a mental aversion to the joy of charity and the divine, manifesting as a deep-seated reluctance to engage in virtuous activity. The serves as a demonic of , particularly in early monastic traditions, where it is depicted as attacking the soul during midday when physical and mental peak, thereby weakening willpower and prompting the abandonment of , labor, and other spiritual duties. , a fourth-century , described this demon as the most burdensome of all, assailing the around the fourth hour (approximately 10 a.m.) and inducing restlessness, of one's , and a desire to flee one's responsibilities, all under the guise of seeking relief from the perceived futility of ascetic life. The concept of acedia evolved from Evagrius Ponticus's framework of eight logismoi (evil thoughts), where it stood as one of the primary temptations alongside others like gluttony and anger, to Pope Gregory the Great's sixth-century adaptation in his Moralia in Job. Gregory merged acedia with tristitia (a related form of spiritual sadness or melancholy) to form a single capital vice, often rendered as sloth, within the canonical list of seven deadly sins, thereby emphasizing its role as a profound despondency that opposes the love of God and communal charity. This consolidation highlighted acedia's dual nature as both torpor and sorrow, influencing subsequent theological treatments, including Thomas Aquinas's elaboration in the Summa Theologica.

Association with the Eight Evil Thoughts

In the ascetic theology of (c. 345–399 CE), the noonday demon is specifically identified with akēdia (), one of the eight principal evil thoughts or logismoi that tempt the monk's soul. These logismoi form a systematic framework for understanding demonic assaults on the spiritual life, as outlined in his treatise Praktikos. The eight are: gastrimargia (), porneia ( or ), philargyria (avarice), lypē (), orgē (), akēdia (), kenodoxia (vainglory), and hyperēphania (pride). Evagrius describes akēdia as the "noonday demon," drawing from Psalm 91:6 (LXX 90:6), which refers to the "destruction that wastes at noonday." This demon is portrayed as the most oppressive, besieging the monk from the fourth hour (approximately 10 a.m.) until the eighth hour (approximately 2 p.m.), when the desert heat intensifies and the day's labors weigh heavily. The timing symbolizes the zenith of the sun, evoking spiritual dryness and stagnation at the height of the day, in contrast to morning temptations like gastrimargia, which arise from hunger after nocturnal vigils and communal prayer. This midday assault represents a crisis of endurance, where the monk experiences the sun as slowing or halting, mirroring an inner torpor that undermines perseverance in ascetic discipline. Within the ordered progression of the logismoi, akēdia occupies an intermediate position, bridging the passion-based sins of the body and irascible soul (the first five: gluttony, lust, avarice, sadness, and anger) with the more subtle, intellect-oriented vices of vainglory and pride. The earlier logismoi primarily assail the sensitive faculties through sensory desires and emotional turmoil, while akēdia marks a shift where demons target the rational soul, fostering despair that paves the way for self-exalting thoughts. Overcoming akēdia is thus crucial for attaining apatheia (dispassion), a state of purified detachment from passions that enables progress toward contemplative union with God.

Manifestations

Restlessness and Wandering

In the monastic tradition, manifests primarily through an intense restlessness that disrupts the hermit's solitude, compelling them to abandon their cell and seek distraction elsewhere. describes this demon, also known as the spirit of , as attacking around the fourth hour of the day—approximately 10 a.m.—when the midday heat intensifies the sense of stagnation, making the sun appear motionless and the hermit's enclosure intolerable. The afflicted experiences profound weariness, yawning frequently and struggling to concentrate on reading or , ultimately gazing out the window with fantasies of escape while developing a deep aversion to their current location. John Cassian elaborates on this symptom in his Institutes, portraying the noonday demon as fostering a "dislike of the place" and "disgust with the cell," where the monk imagines that only by fleeing to another or region could they regain and focus. This leads to aimless wandering, as the paces restlessly or ventures outside under pretexts like visiting brethren, driven by an urge to evade the spiritual discipline of seclusion; Cassian notes that such flights often prove illusory, with the same torment resurfacing in new surroundings. Historical accounts from the depict monks standing at their cell doors, staring toward distant horizons as a symbolic rejection of in their isolation, interpreting this as the demon's ploy to sever the contemplative bond with God. Psychologically, the demon exploits the harsh isolation of desert monasticism, transforming the noonday silence—once conducive to —into an unbearable void that amplifies inner turmoil and prompts physical instability. By midday, when communal activities have ceased and the environment feels oppressively still, the hermit's mind fills with rationalizations for departure, underscoring acedia's role as a broader on perseverance in . This restlessness not only tests the monk's commitment but also symbolizes a deeper evasion of spiritual accountability, as the desert's emptiness mirrors the soul's potential for divine encounter yet becomes a battleground for demonic inducement.

Excessive Worry About Health and Safety

In the monastic tradition, , identified as the spirit of , manifests through heightened that fixates monks on perceived bodily ailments and external threats, thereby diverting their attention from and spiritual contemplation. This demon exploits the natural midday fatigue to instill irrational fears, making the monk hypersensitive to minor physical sensations and convincing him that his health is in imminent peril unless he abandons his cell. For instance, describes how the afflicted monk becomes a "hypochondriac," obsessively counting his heartbeats or sighs as signs of , which scatters his mind and prevents sustained focus on divine . Theologically, this promotion of hypochondria serves to block contemplative practices by transforming transient weariness into exaggerated anxiety about personal well-being. John Cassian elaborates that the demon strikes around the sixth hour, when the sun's heat intensifies bodily discomfort, leading the monk to imagine chronic illnesses or even death if he remains in solitude; he may fear starvation despite ample provisions in his cell, or dread attacks from wild animals in the desert surroundings. These fears, amplified by the demon's influence, create a mental turmoil that renders prayer impossible, as the monk's thoughts spiral into self-preoccupation rather than devotion. Cassian notes that such paranoia often prompts the desire to flee the monastery, under the delusion that health and safety await elsewhere. Examples from early Christian texts illustrate how this internal anxiety undermines the . In Evagrius's account, bombards the monk with visions of "prolonged old age, bitter poverty without consolation, and illness that can kill the body," fostering a paralyzing dread that equates with mortal danger. Similarly, Cassian recounts cases where , besieged by these thoughts, gaze obsessively at the sun to hasten the day's end or fabricate excuses to visit brethren, all while their spiritual duties languish. This fear-driven distraction highlights the demon's strategy of using midday lethargy to erode the discipline essential for .

Apathy Toward Work and Duties

In the monastic tradition, the noonday demon manifests prominently through a profound loss of motivation for labor, instilling disdain for essential manual tasks. Evagrius Ponticus describes how this demon "makes [the monk] hate... his manual work," leading to a perception of activities such as weaving baskets or copying manuscripts as utterly pointless and burdensome. This erosion of industriousness transforms productive routines into sources of irritation, as the afflicted monk views his cell and daily toil as intolerable constraints on his existence. This apathy extends to the neglect of monastic rules and spiritual obligations, where the demon fosters laziness in and contempt for scriptural reading. Evagrius notes that it produces "an irritation with his prayers," causing the monk to become dilatory or entirely omit the recitation of . Such disregard often spills over to communal duties, like shared meals, as the overwhelming listlessness discourages participation in the structured rhythm of monastic life, amplifying isolation and rule-breaking. Ultimately, these manifestations culminate in a general and despair, where even the most basic duties feel insurmountably heavy, as Evagrius warns in his portrayal of the demon's oppressive influence. The soul's resilience slackens, rendering the monk despondent and prone to hating what is readily available in his vocation. This state often builds on preceding restlessness, trapping the individual in a cycle of discouragement that threatens deeper spiritual abandonment.

Countermeasures in Monastic Writings

Prayer and Labor

In the Benedictine tradition, the principle of ora et labora—Latin for "pray and work"—forms a core strategy against the noonday demon, emphasizing a balanced rhythm of spiritual and physical activity to ward off the idleness that fosters acedia. St. Benedict's Rule, particularly Chapter 48, declares that "idleness is the enemy of the soul," mandating fixed periods for manual labor alongside sacred reading and prayer to prevent the soul's vulnerability to demonic influences during the midday hours when acedia typically intensifies. This approach draws directly from earlier monastic teachings, such as those of John Cassian, who described acedia as the "noonday demon" that induces restlessness and aversion to one's duties, recommending manual labor as a primary remedy to restore focus and stability. Practically, monks were assigned humble tasks during the noon period, such as or other forms of fieldwork, to occupy the body and mind precisely when the demon's temptations peaked, thereby maintaining the daily rhythm of communal life and cultivating through service. These activities not only distracted from intrusive thoughts of despair or wandering but also reinforced perseverance, addressing symptoms like toward work by channeling energy into tangible contributions to the . Theologically, this integration views labor itself as an extension of , transforming everyday exertion into an act of that embodies active love for and neighbor, directly countering acedia's erosion of spiritual zeal. As articulated in Benedictine spirituality, such work honors the scriptural call to "live by the labor of their hands" (1 Thessalonians 4:11), fostering a holistic devotion that unites the monk's efforts with divine purpose and resists the demon's call to inaction.

Spiritual Resistance Techniques

In early Christian monastic tradition, one key method for resisting the noonday demon involved "talking back" to it through verbal rebuke, often by reciting relevant scriptures or prayers aloud to contradict its temptations. Evagrius Ponticus, whose teachings influenced John Cassian, detailed this approach in his Antirrhêtikos (Talking Back), a handbook providing scriptural responses tailored to specific demonic assaults, including those of acedia that provoke restlessness and despair. Cassian echoed this confrontational strategy in his Institutes, advising monks to counter the demon's whispers of futility by invoking divine authority and scripture, such as passages affirming perseverance in spiritual labor. Another technique emphasized the role of as a release, transforming the demon-induced sorrow into an opportunity for and renewal. Evagrius described shed in as a powerful antidote, stating, "Sadness is burdensome and is irresistible, but shed before are stronger than both," allowing to purge pent-up despair and realign with . This practice, rooted in the ' emphasis on emotional vulnerability before , served to break the fostered by , fostering deeper and spiritual vigilance. These verbal and emotional methods integrated with broader exorcistic traditions in monastic life, where the noonday demon was regarded as a literal spiritual entity subject to Christ's and thus commandable to depart. Drawing from ' own rebukes of demons (e.g., Mark 1:25), monks employed authoritative declarations to expel the influence, viewing such resistance as an extension of baptismal into daily . Perseverance in these defiant acts supported long-term victory, as elaborated in contemplative practices.

Contemplative Practices

In monastic writings, contemplative practices against emphasize quiet reflection and steadfast endurance to counteract its manifestations of discouragement and apathy. These strategies, rooted in the teachings of , focus on redirecting the mind toward eternal realities rather than fleeting temporal burdens. A central practice is , the meditation on death, which reframes the noonday demon's portrayal of life as endlessly laborious and unworthy of effort. By contemplating mortality, the monk reminds himself of life's brevity and the urgency of spiritual labor, drawing from scriptural imagery such as Psalm 102:11, where days vanish like a lengthening shadow. Evagrius highlights this in his Praktikos, advising reflection on death to sever —the root of sin—and restore perspective on earthly trials as transient. Perseverance, or hypomone in Greek, involves enduring the affliction without fleeing one's cell or duties, thereby building spiritual resilience. Evagrius teaches that hypomone directly counters by severing its paralyzing thoughts through sustained attention to tasks and meditation on Scripture, such as 10:36–38, which urges patience in holding fast to one's . This quiet endurance transforms the demon's oppression into an opportunity for growth, as the monk remains steadfast amid inner turmoil. Over time, these practices cultivate joy in the , preventing the noonday demon's recurrence by fostering ineffable after the struggle. Evagrius describes this outcome as a profound spiritual stability, where resistance to yields devotion to and a renewed sense of providence, turning the toward eternal union rather than despondency.

Modern Interpretations

Psychological Perspectives

In modern psychological discourse, —historically understood as , a state of spiritual listlessness and apathy—bears striking analogies to clinical depression, particularly in its manifestation as midday energy slumps that mirror disruptions in circadian rhythms common to affective disorders. These slumps, often peaking in the early afternoon, align with the natural post-lunch dip in driven by the body's internal clock, but in depression, they are intensified by altered sleep-wake cycles and reduced signaling in reward pathways, leading to profound fatigue and motivational deficits. Such parallels highlight how the ancient concept captures experiential aspects of , where individuals report a pervasive sense of that disrupts daily functioning, akin to the demon's assault during the day's zenith. Kathleen Norris, in her 2008 memoir Acedia & Me: A Marriage, Monks, and a Writer's Life, interprets the noonday demon as a potent metaphor for contemporary burnout and anhedonia, framing acedia not merely as sloth but as a soul-deep indifference that erodes pleasure and purpose in an overstimulated world. She explores her own struggles with this state alongside her husband's depression, noting the fluid boundaries between acedia and clinical mood disorders, where burnout manifests as emotional exhaustion and detachment from meaningful activity. Norris emphasizes anhedonia's role, describing it as the inability to derive joy from routine or creative pursuits, which echoes the demon's inducement of hatred toward one's life and duties, yet she advocates viewing it through a lens of spiritual and psychological resilience rather than pathology alone. Therapeutic approaches to depression offer secular parallels to monastic countermeasures against the noonday demon, particularly in cognitive-behavioral techniques that resemble the practice of "talking back" to intrusive thoughts without invoking supernatural elements. In cognitive-behavioral therapy (CBT), patients are trained to identify and challenge distorted negative cognitions—such as feelings of worthlessness or —through structured dialogue and evidence-based reframing, much like Evagrius Ponticus's Talking Back, where monks recite scripture to counter demonic suggestions of despair. This echoing strategy fosters agency and interrupts rumination cycles, promoting to combat and restore engagement, as supported by meta-analyses demonstrating CBT's efficacy in reducing depressive symptoms.

Cultural and Literary References

Andrew Solomon's 2001 book The Noonday Demon: An Atlas of Depression popularized the term in modern literature by framing depression as a multifaceted affliction akin to the ancient noonday demon, drawing on personal experiences, historical accounts, and scientific insights to explore its cultural and psychological dimensions. The work, which won the , integrates the monastic concept of into a broader atlas of mental illness, emphasizing its pervasive influence across societies. Contemporary media has invoked the noonday demon to probe themes of spiritual and existential malaise. Peter Barnes's 1969 play Noonday Demons, revived in 2015, satirizes rival hermits in a comedic holy war, using the concept to critique modern apathy and isolation in a hermitage setting. Similarly, Ursula Curtiss's 1951 crime novel The Noonday Devil weaves the term into its narrative of psychological unraveling, highlighting acedia's role as a destructive force in human behavior. These works extend the demon's legacy beyond theology into explorations of inner turmoil resonant with psychological interpretations of depression.

References

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  2. https://evagriusponticus.net/cpg2430/cpg2430.eng.1990.dysinger.html
  3. https://earlychurchtexts.com/public/evagrius_of_pontus_eight_logismoi.htm
  4. http://logismoitouaaron.blogspot.com/2010/03/demon-of-noondayst-cassian-evagrius-on.html
  5. https://www.ignatius.com/the-noonday-devil-ndevp/
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  7. https://www.plough.com/en/topics/justice/social-justice/economic-justice/the-noonday-demon
  8. https://www.nationalbook.org/books/the-noonday-demon-an-atlas-of-depression/
  9. https://www.biblegateway.com/passage/?search=Psalmi%2090%3A6&version=VULGATE
  10. https://www.studylight.org/commentary/psalms/91-6.html
  11. http://www.didymus.org/uploads/3/4/2/1/3421357/evagrius_on_akedia.pdf
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  13. https://scholar.smu.edu/cgi/viewcontent.cgi?article=1005&context=theology_ministry_etds
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  15. http://www.ldysinger.com/Evagrius/01_Prak/01_Praktikos.htm
  16. https://www.academia.edu/1854007/The_sin_of_sloth_or_the_illness_of_the_demons_The_demon_of_acedia_in_early_Christian_monasticism
  17. https://medieval.ucdavis.edu/120A/Cassian.html
  18. https://www.wesley.cam.ac.uk/wp-content/uploads/2014/09/10-palmer-article.pdf
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  21. https://catholicism.org/ad-rem-no-410.html
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  25. https://archive.osb.org/rb/text/rbeaad1.html
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  30. https://bethanyhangout.com/2024/01/19/acedia-a-spiritual-malady/
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  42. https://www.goodreads.com/book/show/7744082-the-noonday-devil
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