Dangerous Passions, Deadly Sins [Review]
“What happens when we listen to premoderns who did not know they were doing theology and psychology at the same time?”
What can ancient Christian ascetics teach us today? According to Dennis Okholm, an Anglican priest and professor of theology, a great deal indeed. In his new book Dangerous Passions, Deadly Sins: Learning from the Psychology of Ancient Monks, Olkholm builds a compelling case that much of the wisdom of Christian monastic discipline is quite compatible with contemporary psychological perspectives.
Olkholm proceeds by way of an exploration of the Seven Deadly Sins (originally eight “bad thoughts” in the Eastern tradition). In most chapters, his approach is a combination of examining classic Christian teachings on a given topic (lust, greed, vainglory, gluttony, etc.), putting that into conversation with contemporary psychology, and then exploring through both lenses how to cure the soul from the particular passion in question. This passage from the chapter on anger is representative of Olkholm’s fascinating approach throughout:
“Nonetheless, we have seen that in the case of anger management modern secular psychology has not progressed beyond the insights of these ancient Christian psychologists and that the moderns have in a few cases reversed their theories only to ‘arrive’ at the conclusions reached by ascetic theologians 1,500 years ago.” (115)
While his insights, culled from both ancient and modern sources, are quite interesting, there are a few critical points worth noting. Olkholm uses many of the same Fathers repeatedly; in some places, it almost feels as if one is reading a treatise on Evagrius and Cassian on the Seven Deadly Sins (other common interlocutors include Benedict and Aquinas). Thus, it would have been nice to see a bit more variety from early Christian teaching. Additionally, there is probably a bit more contemporary psychology in Dangerous Passions, Deadly Sins than one would expect from reading the front and back covers. Moreover, other than a couple of blurbs on the back from folks with psychological credentials, it is hard to see where Olkholm’s expertise in mental illness and psychological disorders originates. A forward from someone with such credentials would have provided a bit more confidence in the author’s psychological conclusions. (As an aside, I cannot wait to share this book with friends who have more psychotherapy training than I – which is to see any at all.)
On the whole, however, Dennis Olkholm has contributed a great deal in this new volume to our understanding of ancient Christian wisdom and how it might inform and even bolster contemporary psychological findings. Students of spirituality, ancient Christianity, and counseling will all benefit from this work. For preachers, I would also recommend this as a resource for a study or sermon series on the Seven Deadly Sins (it would pair quite nicely with, for instance, Will Willimon’s book Sinning Like a Christian). The question at the top of this review, which the author asks in the introduction (p. 7), is a significant one. I, for one, hope that others develop the important connections that Dennis Olkholm has made even further, for the benefit not just of the therapist’s couch but for the church as a whole.