Lecture 9: Priestly (Interior) Life Dr. Ann T. Orlando

Outline The ‘philosophical’ life of the priest Earlier antecedents Vita contemplativa Earlier antecedents Monastic models Incorporation of vita contemplativa into life of the pastor

Happiness, Philosophy and the Contemplative Life Most Greek philosophical schools encouraged followers to follow a contemplative life Stoic ‘priests’ Wise man who studies the cosmos Living in accord with Providence Epicureans Encouraged a gathering of small groups of friends Live outside (beyond) society Men and women Continent and temperate

Hellenistic Jewish ‘Monasticism’ Therapeutae a monastic group living in the countryside near Alexandria Men and women Semi-hermits Life devoted to individual prayer and study Scripture read allegorically was basis for contemplation Gathered on Sabbath to pray and sing hymns together

Christian Desert Fathers (and Mothers) Follow Jesus into the desert to learn in solitude to avoid temptation Can be traced to mid-Third Century, especially in Egypt Anchorites A novice met with an abba or amma for guidance on leading this sort of life Usually came together on Sundays for liturgy, readings and a meal

Example: St. (Amma) Syncletica Born c 270 in Alexandria, died c. 350 in desert convent Inherited wealth from her parents, very well educated Converted to Christianity Gave money to poor Lived life of a hermit in a martyr’s crypt Especially drawn to works of Evagrius of Pontus Many women came for her guidance, and a convent formed around her Her sayings (instructions) are included in compilations of Desert Fathers Contemporary of St. Antony

St. (Abba) Antony (251-356) From a wealthy family near Alexandria When parents died, he made provisions for his young sister, then taking Mt 13:21 as his guide went into desert Also lived among tombs of martyrs Supported Christian martyrs during Great Persecution Vehemently opposed to Arianism Offered guidance to those who wanted to follow his way of life

Athanasius’ Life of Antony Athanasius is encouraged to write the Life shortly after Antony’s death, c 356 Purpose seems to have been to make Antony the model for Christian asceticism and contemplation Almost immediately translated into Latin By the time Augustine reads it (384) one of the most read works Antony strives for the life of virtue and contemplation of God Most likely the first Christian biography of someone who was not a martyr

Pachomius and Communal Monasticism Abba Pachomius (292-348) and his sister, Amma Mary, establish a communal house for men and women, respectively According to the Rule, Pachomius received the Rule in a vision from an angel Established communal way of life When he died, there were 8 monasteries with 100 monks each in Egypt following this rule, and by 400 the ‘Pachomian’ monasteries had spread to Palestine

St. Basil the Great Very important in development of Greek Christian spiritual practice Rule for monastic orders Divine Liturgy still in use Wrote against the Arians, and also developed a theology of the Trinity, affirming the divinity of Son and Spirit Wrote many homilies on Scripture; some of which were very influential on St. Ambrose of Milan who translated them into Latin Famous for hospitals and monasteries that he established Called ‘Great’ in his own lifetime

Basil’s Rule Based on his visit to St. Pachomius as a young man Really a series of questions and answers from ascetics to Basil, collected in the Asceticon Basil emphasizes importance of living in community Doubts value of solitaries; Need practice of love that community requires ‘Whose feet will you wash?’ No abbots; more like rule by elders (presbyters)

Incorporating Monasticism into Life of Priest Basic recognition that to fully develop the interior, contemplative life, requires some separation from the world Origen encourages a study of philosophy as the way to prepare for contemplation to the young presbyter, Gregory of Thaumaturgas Ambrose encourages the young priest Irenaeus to follow the path of wisdom Pythagoras Moses Augustine directs his presbyters to live in common with him to study together

‘Augustine's Rule’ A subject of scholarly debate whether or not Augustine himself wrote a ‘Rule’ Certainly from Augustine himself: Letter 211, “To quarreling nuns” On Work of Monks Possibly from Augustine: Ordo Monasterii Praeceptum Regularis Informatio

Assignments Philo, On Contemplative Life Origen, “Letter to Gregory,” ANF 9 Ambrose, Epistle XXVIII Athanasius, Life of Anthony, ch 1- 7; 72-80 Augustine, Ordo Monasterii