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

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

3. 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

4. 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

5. 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

6. 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

7. 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

8. 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

9. Pachomius and Communal Monasticism
Abba Pachomius ( ) 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

10. 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

11. 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)

12. 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

13. ‘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

14. 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