The first few centuries of Christianity offer an opportunity to learn about another period of great upheaval, an era when political, philosophical--and in this particular case, religious doctrinal differences--pulled society apart. As always, the past gives us guidance for navigating the upheaval of today.
Athanasius' biography (actually hagiography) of Antony is on one level an extended Holy Desert Fathers reading. Antony was a desert OG, and there are wonderful discussions here on the beautiful early Christian ideals of prudence, justice, hospitality, temperance, courage, asceticism, on concern for the poor, on developing freedom from anger. In today's increasingly irreligious era, as the State becomes our "deity," these ideals are in steady decline.
On another level, this work is also a piece of propaganda, using the life of a saint to make a doctrinal argument. Athanasius uses Atony as a mouthpiece to defend the Nicene doctrine of the Trinity, and attack the heterodox followers of Arius (later called "Arian" Christians, note that this has nothing to do with "Aryans" of the Nazi era!) who held a different set of beliefs about the nature of Jesus's divinity.
A brief thought on doctrinal disputes, religious or otherwise, and how they seem to rapidly escalate out of control. See for example the "flavors" of Communism (its own type of religion if you think about it) brewing during the early Soviet era. Why was Trotsky and anyone associated with him liquidated with such maniacal fervor? Was his "flavor" really such a threat to the system itself? No, the real threat is never the doctrinal dispute per se, it's the possibility of schism, of breakup, that is the threat. And it is an existential threat because a branched-off "church" will hive off members, control, and most importantly, power. Such a risk can't be borne, it must be deemed "heresy" and destroyed. And so the "mother church" must remain unified, whatever the cost.
The second section of this book, Antony's Letter to Marcellinus, is a beautiful celebration of the book of Psalms, a contemplative discussion of the many benefits and understandings one can get reading it, and a thoroughly detailed guidebook directing a curious reader to specific Psalms for a wide range of specific needs.
As is typical, the academic essays accompanying these two works are nearly as long as the works themselves--and far less readable! However, the footnotes can be mined for an excellent reading list. I've listed a collection of titles worth further study at the very end of this post.
Finally, if you're at all a reader of any Buddhist literature, for example, you'll be familiar with the concept of "nutriments"--the notion that we should think about the quality of things we ingest, both literally and intellectually. They impact who you are--you are what you eat--and thus we want to take in good nutriments rather than bad ones. I cannot help but compare the positive nutriment value of this work to the near-empty nutriment value of Lautreamont's Les Chants de Maldoror, another book I happened to read concurrently with this one.
This book gave me direction and encouragement; the other gave me a creepy, lost feeling of nihilism.
Notes:
Foreward:
xi Athanasius (ca. 295-373), was an Alexandrian, an advisor to Bishop Alexander and then later succeeded Alexander as bishop. "From that position he waged, for nearly a half-century, vigorous and ultimately effective battle against his opponents within the church--most notably Arius and his followers.xi-xii Athanasius composed the life of Antony while in exile after the monk's death in 356. "Athanasius is the 'Father of Orthodoxy' to the Greek ecclesiastical tradition, and unquestionably one of the great and formidable actors on the stage of early Christian history."
Preface:
xiii "The first letter, narrating the life of the hermit-monk Antony, has surely been the most influential writing by Athanasius... The other work, paling by comparison into little significance, is addressed to one Marcellinus." Life of Antony inaugurated the genre of Christian hagiography, while the letter to Marcellinus is more of a devotional meditation on the Psalms.
xiv On Polycarp's martyrdom in Smyrna, the account of his martyrdom was the Christian hagiography genre's "precursor"; on the lives and deaths of the martyrs, which featured traits of courage under trial and torment; on the martyrs' direct flight of the soul to heaven, etc. In a similar way to the martyrs', Antony lived out certain features of Christian salvation "that became standards for later saints."
xv On the parallels of the steps of pride and the steps of humility; you may "win a round" against the devil but it simply comes back, reinvigorated.
xvi Antony as "a criterial Christian saint... during the long era when the monks were the criterial Christians."
xvii Discussion here of the Arian/Nicean controversy where the Arian wing of the church believed that Jesus was finite, different and separate from God itself. [Again, note that "Arian" simply means "followers of Arius" and it has nothing to do with "Aryans" in the 20th century Nazi sense.]
xviii On the longstanding tradition of memorizing the Psalms; also on the four senses or four meanings of a scriptural passage: literal, allegorical, moral and anagogical (mystical).
Introduction:
1 "The two early Christian writings brought together in this volume differ considerably in subject and in form. One employs narrative to set forth the career and teachings of a celebrated 'man of God,' while the other offers fairly systematic instruction concerning the nature and use of the Psalter." On the "patristic age" of Christianity; Athanasius as "the controversial and frequently exiled Bishop of Alexandria during the tumultuous years from 328 to 373."
6 Discussion here of the ascetic tradition; solitary isolation and separation from the world; the labor of weaving; on fasting and sleeping on the ground; on disregard for bodily needs and pleasures; also the idea of battling with demons; the portrayal of demons that manifest in the form of various temptations.
10 References here to Antony's simplicity of knowledge, although he silences wise men in debate; the idea here is that his Christian thinking is both "lacking in ornament" but yet "durable." Also on the idea that Christian asceticism "opened opportunities for Christian vocation and celebrity to many who had never enjoyed elevated status in their communities."
11ff It isn't actually clear [and probably not true at all] that Antony had any view whatsoever on the Arian controversy, but because he had recently died Athanasius probably wanted to align him, as a celebrated monk, firmly within the orthodox/Nicene view; thus in his biography Athanasius has Antony explicitly condemning the Arians and "their dangerous teaching."
13 "One of the chief purposes of the work was to counteract, by painting Antony in strong orthodox hues, the Arians' effort to gain support for their cause from among the ranks of the ascetics."
13ff References to various Christian commentators, historians and theologians referring to the life of Antony; see Saint Jerome remarking on Antony, see Augustine remarking on the impact of the story on late Roman society; on the westward spread of monasticism, see Martin of Tours and John Cassian;
17ff Major works of Athanasius:
Christian Apologetics
Against the Pagans
On the Incarnation of the Word
Works related to the Arian controversy, and explaining Athanasius's own actions during this period:
Apology Against the Arians
Apology to the Emperor Constantius
Apology for his Flight (Apologia de Fuga)
History of the Arians
The Life of Antony ("classified as an ascetical treatise or a geography. It is generally conceded to be Athanasius's most influential writing.")
Doctrinal writing, mostly devoted to combating the ideas of Arius and his followers:
Three Orations Against the Arians
Defense of the Nicene Council (De Decretis)
On the Councils of Ariminum and Seleucia (De Synodis)
Several letters and fragments, including "the important" synodal letter to the Antiochenes, also two other letters "about the nature of Christ that would be debated among Christians even after the council of Chalcedon in 451." Also the Letter to Epictetus, the Letter to Adelphius, also various fragments that have survived of Athanasius's biblical commentaries. "The Letter to Marcellinus is the only surviving complete Athanasian work dealing exclusively with scripture and its interpretation."
20 Discussion here of the Greek word askēsis which the author translates as "discipline" rather than "asceticism" or "the practice."
21ff Commentary here on the Letter to Marcellinus; there's nothing "noble" about the letter, it wasn't famous when it was written, it is simply a conventional letter, think of it as "directed pastoral communication." During an illness Marcellinus set himself the goal of learning each Psalm and its meaning; on the importance of the Psalter to the early Christian community; the context here is Athanasius writing as a pastor offering spiritual and moral counsel.
24 Brief discussion here of a shift in tone in chapters 27-33 (basically the end of the letter) when "known misunderstandings and abuses of the Psalter are being corrected."
Life of Antony:
30ff (1-4) Antony was "Egyptian by race," born to a wealthy family who were Christians, his parents died when he was 18 or 20; six months after their deaths he gave away all of his family's possessions either to neighbors or to the poor and then embraced the solitary life in the desert.
33ff (5-6) Section here on Antony being tested by Satan, all the tests failed. "For he who considered himself to be like God was now made a buffoon by a mere youth, and he who vaunted himself against flesh and blood was turned back by a flesh-bearing man."
35ff (7) Antony does not let all this success against the devil go to his head: "Antony did not then become careless or arrogant, as though the devil were conquered... although his foe had not been powerful enough to beguile him with bodily pleasure, he would surely attempt to entrap him by some other method."
37ff (8) Discussion here of the Anchorite practices of Antony.
39-40 (11) Interesting blurb here where Antony approached an old hermit in the desert and asked to live with him in the wilderness in devotion to God but "because such a practice was not yet customary" the old man declined. [It's interesting to think about what it is, exactly, that makes something "customary," because after all, this became extremely customary shortly thereafter.]
42 (14) Antony emerges after twenty years of Anchorite/ascetic practice: "Nearly twenty years he spent in this manner pursuing the ascetic life by himself, not venturing out and only occasionally being seen by anyone. After this, when many possessed the desire and will to emulate his asceticism, and some of his friends came and tore down and forcefully removed the fortress door, Antony came forth as though from some shrine, having been led into divine mysteries and inspired by God. This was the first time he appeared from the fortress for those who came out to him. And when they beheld him, they were amazed to see that his body had maintained its former condition, neither fat from lack of exercise, nor emaciated from fasting and combat with demons, but was just as they had known him prior to his withdrawal."
42 (14) "He maintained utter equilibrium, like one guided by reason and steadfast and that which accords with nature."
44 (17) "Therefore, my children, let us not lose heart. Let us not think that the time is too long or what we do is great, for the sufferings of this present time are not worth comparing with a glory that is to be revealed to us. And let us not consider, when we look at the world, that we have given up things of some greatness..."
44 (17) [Good reminder here] "Let none among us have even the yearning to possess. For what benefit is there in possessing these things that we do not take with us? Why not rather own those things that we are able to take away with us--such as prudence, justice, temperance, courage, understanding, love, concern for the poor, faith in Christ, freedom from anger, hospitality?"
45 (19) "And in order that we not become negligent, it is good to carefully consider the Apostle's statement: I die daily. ... The point of the saying is this as we rise daily, let us suppose that we shall not survive till evening and again, as we prepare for sleep, let us consider that we shall not awaken. By its very nature our life is uncertain, and is meted out daily by providence. If we think this way, and in this way live--daily--we will not sin, nor will we crave anything, nor bear a grudge against anyone, nor will we lay up treasures on earth, but as people who anticipate dying each day we shall be free of possessions, and we shall forgive all things to all people."
47ff (22-27) Extended descriptions and examples of the various ways demons can manifest, the ways they can tempt, the ways they can even use truth and correct quotes of the Bible to misdirect and trick monks practicing the discipline: Particularly interesting here is in (27) where Athanasius quotes Psalm 38: "When the sinner stood in my presence, I was dumb, and humbled myself, and kept silence from good words." The sound strikingly like the famous quote from Ramana Maharshi: "Therefore the best path is to remain silent." [The full quote from Maharshi is: "What is not meant to happen will not happen, however much you wish it. What is meant to happen will happen no matter what you do to prevent it. This is certain. Therefore the best path is to remain silent."]
52ff (28-29) Discussion here of the fundamental weaknesses of demons; that they use noise and apparitions or gathering hordes to try to affect us, playing parts as if they were on stage. "For these antics they deserve instead to be ridiculed as weaklings." Athanasius also gives an example of Job where the devil had to ask God's permission to test him. "If he possessed strength, he would not have made the request. "But in asking--not once, but twice--he showed himself weak and capable of nothing."
54ff (30) "They [the demons] are afraid of the ascetics on several counts--for their fasting, the vigils, the prayers, the meekness and gentleness, the contempt for money, the lack of vanity, the humility, the love of the poor, the almsgiving, the freedom from wrath, and most of all for their devotion to Christ."
54ff (31-33) On how demons will pretend to prophesy, accurately, in order to persuade us to trust them and bring us under their control. Note also the difference between "predicting" something that was already underway and thus "already happening" (say, to see a monk begin a journey and then "predict" for people that he will arrive), or predicting on the basis of experience and practice (like a sailor knowing what kind of weather is likely to come), versus actually knowing the future. Also, on asking what really is the purpose of knowing such things? "This does not produce virtue, nor represent any evidence at all of good character. None of us is judged for what he does not know, any more than one is counted blessed because he is learned and possesses knowledge."
57ff (35-41) Various descriptions of demons and Antony's own personal experiences with demons, and on one occasion, with Satan himself.
62ff (42-43) On how you have to have a hopeful and trusting attitude towards God and God's plan, because if the demons find you frightened, or distressed, or dejected, or fearful, "they increase even more what is dreadful in the apparitions and threats, and the suffering soul is punished with these." On keeping up a formidable spirit, another way of saying "be a happy warrior."
64 Fascinating footnote here (footnote 95, p 138) discussing the connection between withdrawal into the desert and escape or retreat from oppressive conditions imposed by the government, this was not simply an escape to the desert in emulation of Jesus. And then back on page 64: "For neither perpetrator nor victim of Injustice was there, nor complaint of a tax collector."
66 (46) (footnote 99, p 139) Interesting thoughts here on martyrdom, and some of the mixed feelings of the early Christians towards martyrdom, in the sense that many within the early church were suspicious of those "too eager for martyrdom."
67ff (49-50) Antony is so well known he feels disturbed by so many people coming for blessings, that he decides to go even further into the wilderness; he finds a small place and starts planting some vegetables to feed (hopefully far fewer) visitors. But then beasts in the wilderness would come for water and would damage his crops. "But gently capturing one of the beasts, he said to all of them, 'Why do you hurt me, when I do you no injury? Leave, and in the name of the Lord do not come near here any longer.' From then on, as if being afraid of the command, they did not come near the place."
72 (55): On not letting the sun go down on your anger.
73ff (56-58) Stories of healing; on teaching sufferers "not to dwell on their infirmities but to be patient." Also Antony makes clear that it's not him, but God who is doing these healings, "he asked that no one marvel at him on this account, but rather that they marvel at the Lord." On avoiding any pretense of vainglory because of healing powers that aren't even really yours in the first place.
80-1 (67) On Antony's humility of soul, bowing his head to all bishops and priests, "not being embarrassed to put himself in a position to learn" and "acknowledg[ing] that he was helped if someone said anything useful." On "the soul's joy" in his face: "from the movements of the body it was possible to sense and perceive the stable condition of the soul." "And so also was Antony recognized, for he was never troubled, his soul being calm, and he never looked gloomy, his mind being joyous."
81ff (68-70) Discussions of orthodoxy, the Meletian schismatics [an obscure schism not well understood by church historians, which pertained to control of the Alexandrian bishopric around 305 AD], the Manicheans, the Arians ("When they heard the heresy that contends against Christ condemned by such a man, all the people rejoiced."), etc. [Note that this is part of the propaganda component of Athanasius's biography: Antony's interest here was in making the decision of the council of Nicaea to be truly orthodox and marginalizing other beliefs; see how Athanasius claims that Antony called the Arian belief to be "the forerunner of the Antichrist" when it's nearly unimaginable that Antony actually said anything like this--for that matter it's entirely possible that Antony never said anything about this doctrinal dispute at all. It's also quite striking to see how there's almost a tyranny of small differences here, where people who collectively believe pretty much the same thing if you think about the aggregate of Christian doctrine, but because of a specific disagreement group X must be marginalized, kicked out, excommunicated, destroyed--because schism is a threat to the collective. This extreme sentiment has to be understood as a "threat to the whole" not as the doctrinal dispute itself.]
83ff (72-80) On Atony's debates with Greek scholars; on Antony's wisdom even though he was not well lettered; how he openly played down his learning and sophistication ("Why did you go to so much trouble, you philosophers, to visit a foolish man?"); on the Greeks scholars' attempts to construct syllogisms concerning Christian doctrine, etc.
87 (77) [Good quote here] "...faith comes from the disposition of the soul, but dialectic is from the skill of those who construct it. Therefore, for those in whom the action through faith is present, the demonstration through arguments is unnecessary, or perhaps even useless. For what we perceive by faith you attempt to establish through arguments. And often you are unable even to articulate what we see; so it is clear that the action through faith is better and more secure than your sophistic conclusions."
88 (79) Interesting aggressive quote here that Athanasius ascribes to Antony: "Tell us, then, where are your oracles now? Where are the incantations of the Egyptians? Where are the magicians' phantasms? When, except at the time the cross of Christ came, did all these things come to an end and lose their strength? Is it this cross, then, that is worthy of ridicule--or the things, instead, that have been nullified and proved weak by it? For this too is a wonder: Your religion was never persecuted, and in every city it is honored among men, and yet our doctrines flourish and increase beyond yours. Your views perish, though acclaimed and celebrated far and wide." [What's always interesting to me about Christianity is how it thrives under duress, how it seems strongest when it is persecuted the most.]
89ff (81) Antony receives letters from Constantine, Constantius and Constans, the three successive emperors. He tells his fellow monks: "Do not consider it marvelous if a ruler writes to us, for he is a man. Marvel, instead, that God wrote the law for mankind, and has spoken to us through his own Son."
96 (90) On mummification, which was a common practice in Egypt in this era, and how Antony considered it unlawful and not reverent to do this and wished it not to be done with his body. He wanted his body to be buried in the Earth so that no one knew where it was buried.
97 (91) Athanasius is really going over the top using Antony as his mouthpiece for anti-Arian theology. "And let there be no fellowship between you and the schismatics, and certainly none with the heretical Arians. You know how I too have shunned them because of their Christ-battling and heterodox teaching."
99 (93) "For even though they themselves act in secret, and may want to be forgotten, nevertheless the Lord shows them like lamps to everyone, so that those who hear may know that the commandments have power for amendment of life, and making zeal for the way of virtue."
A Letter of Athanasius, Our Holy Father, Archbishop of Alexandria, to Marcellinus on the Interpretation of the Psalms
[This work turned out to be a really interesting, useful celebration of the book of Psalms and the many benefits and understandings one can get reading it.]
101-2 (2) Beautiful one-paragraph summary here of the Old Testament. "All Scripture of ours, my son --both ancient and new--is inspired by God and profitable for teaching, as it is written. But the Book of Psalms possesses a certain winning exactitude for those who are prayerful. Each sacred book supplies and announces its own promise. The Pentateuch, for instance, relates the beginning of the world and the deeds of the patriarchs, both the exodus of Israel out of Egypt and the decree of the legislation. The Triteuch [Joshua, Judges, and Ruth] tells the possession of the land and the exploits of the judges, as well as David's ancestral line. The book of the Kings and Chronicles recount the stories of the rulers. And Esdras [Ezra] describes the release from the captivity, the return of the people, and the construction of the temple and the city. The books of the Prophets contain foretellings about the sojourn of the Savior, admonitions concerning divine commands and reprimands against transgressors, as well as prophecies for the gentiles. Yet the Book of Psalms is like a garden containing things of all these kinds, and it sets them to music, but also exhibits things of its own that it gives in song along with them."
102-4 (3-5) Antony goes through a long list of different Old Testament events covered by the various Psalms. Obviously to put all this in a letter you would have to have extreme familiarity with the entire OT as well as the Book of Psalms itself.
104ff (6-8) References in Psalms to what would later happen in the New Testament [many of the scriptural quotes here are quite strikingly predictive]; again you have to have command of the entire book to a deep degree to be able to write any of this out in a simple letter. "They pierced my hands and feet... They divided my garments among themselves, and cast lots upon my raiment." (Ps 22:16, 22:18)
108 (10) On the three benefits of reading the Psalms: you learn the history and prophecies available in other biblical books, it offers moral teachings to the reader, and it gives a fuller understanding and conceptualization of Christian doctrine.
111ff (12-14) On the moral implications of reading the Psalms, internalizing the words and being affected emotionally and morally by them, also they give a specific model for behavior/comportment.
113ff (14ff) Various classifications of the Psalms and recommendations for which Psalms can be used for which purpose: this is a tremendous resource, you can turn to this and find a useful psalm for any conceivable purpose!
129 (33) "It was for this reason also that Paul fortified his own disciple by these things, saying, Practice these duties, devote yourself to them, so that your progress may become manifest. You too, practicing these things and reciting the Psalms intelligently in this way, are able to comprehend the meaning in each, being guided by the Spirit. And the kind of life the holy, God-bearing men possessed who spoke these things--this life you also shall imitate."
Vocab:
Anagogical: interpretation of a word, passage, or text (as of scripture or poetry) that finds beyond the literal, allegorical, and moral senses a fourth and ultimate spiritual or mystical sense
Soteriology: beliefs and doctrines concerning salvation in any specific religion, as well as the study of the subject
Paraphrastic: altered by paraphrasing; having the nature of or being a paraphrase
Other figures of this era:
Polycarp
Irenaeus
Origen
Clement
Arius
To Read:
H. Campenhausen: The Fathers of the Greek Church (trans. S. Goodman)
H. Campenhausen: The Fathers of the Latin Church
H. Chadwick: The Early Church
***Peter Brown: The World of Late Antiquity
J.B. McLaughlin: Saint Antony the Hermit, by Saint Athanasius (another translation)
Jean Danielou: Origen
A.H.M. Jones: The Decline of the Ancient World
A.H.M. Jones: Constantine and the Conversion of Europe
W.H.C. Frend: Martyrdom and Persecution in the Early Church
S.L. Greenslade: Schism in the Early Church
***Robert C. Gregg and Dennis E. Groh: Early Arianism
A.H. Armstrong: The Cambridge History of Later Greek and Early Medieval Philosophy
E. Pagels: The Johannine Gospel in Gnostic Exegesis
T.M. Robinson: Plato's Psychology