Lecture 16: monasticism as Radical Christianity
together” outside the bounds of ordinary society. The Pythagoreans,
indeed, maintained a regimen of silence, were vegetarian, and
shared their possessions in common.• Precedents can be found also in Judaism—probably influenced by
Greco-Roman models: The Essenes and Therapetuae described
by Philo of Alexandria and the community life at Qumran
revealed by the Dead Sea Scrolls indicate that some pious Jews
also sought a more rigorous form of observance away from the
distractions of society. The most authentic expression of Judaism
in such practitioners’ view was through total dedication, away from
possessions, family, and social entanglement.• Whatever the complex causes and components, it is difficult to
exaggerate the importance of the development of monasticism
within Christianity, not only immediately but also in the long term.Antony of Egypt
• The symbolic if not necessarily factual start of the solitary
wilderness life (eremitical life) is Antony of Egypt (c. 251–356).• Our knowledge of Antony comes from the Life written by
Athanasius of Alexandria, around 360, shortly after the death of the
hermit. It was written in praise and to provide a model to others; the
encomiastic biography had wide influence.
o While still a young man (c. 269), Antony heard the Gospel
passage in which Jesus tells the rich young man, “Go, sell all
your possessions and come follow me” (Mark 10:21). Antony
took these words literally, left his goods to his sister, and went
to the Egyptian desert.o Athanasius structures the story in terms of successive
withdrawals (in the years 285 and 310) deeper into the
wilderness, as Antony’s desire to be alone (monos) is thwarted
by the desire of disciples to join him. Antony’s ideal was the
solitary life of the hermit (eremos = “wilderness, desert”).