Desert Fathers and Mothers

If you thought these were social outcasts who just couldn’t make it in this world, think again. They found a way to be faithful when the way was being distorted by the new insti- tutional church.

Those who came to the desert The Retreat to the Desert sought to create a society where all Approximately one-third of the earth’s land surface is humans were equal and the only authority was God’s. While some desert: arid ground with meager rainfall, sparse vegeta- did indeed choose to live alone as tion, and a limited animal population.1 The terrain of hermits, most lived informally in groups gathered around a single the desert is rugged, the climate brutal. A blazing sun wise teacher or in formally orga- and extreme daytime heat, coupled with strong winds nized communities, each guided by and cold nights, punctuate unrelenting stretches of its own rule of life. sand and rocky surfaces. In the desert, humans have this life and after death by uniting their will with God’s little access to the basic necessities of life. desires.

Yet this is also the realm of the spiritual. The desert is as Their reasons for leaving home and heading to the des- hostile to the ego as it is to our physical well-being—the ert were many. The young church was seething with perfect place to stretch to the edges of our humanness religious controversies focused on the nature of Jesus and open ourselves to the possibilities of transforma- and his relationship to God. Dangers lurked for those tion by the Spirit. Here in the endless expanse of noth- who dared to disagree with the prevailing theological ingness—in the emptiness, solitude, and silence of this argument; heresies were summarily eliminated. dry and barren land—we come face to face with our innermost selves and with God. Other debates revolved around which sacraments the church should recognize and how they were to be prac- Into these hazardous environs of the Middle East, ticed, which texts would become the ofﬁ cial canon of Christian men and women went to live, starting in the the Bible, whether women could be church leaders, third century and continuing for another 350 years. when holy days were to be celebrated, and what was Those who stayed and cultivated wisdom from life on the authority of the ofﬁ cial church leadership. As the the edge became known as the desert fathers and moth- church became institutionalized, many wondered if ers, or abbas and ammas. Christianity was becoming compromised.

These daring Christians came to the deserts of Egypt, In addition, daily living in the late Roman Empire was Palestine, Arabia, Syria, and modern-day Turkey seek- at odds with Christian ethics. Materialism, slavery, ing an unobstructed closeness to God. They came in the heavy taxation, political corruption, and crime all con- hope of ﬁ nding their own true self in Christ, wrestling tributed to an inhumane lifestyle. with evil and their own personal demons while explor- ing the inner life and serving Christ by serving oth- As Thomas Merton, the renowned twentieth-century ers. Most important, they came to the desert yearning contemplative and Cistercian monk, noted, “[Those for union with God: to become citizens of heaven in who went to live in the desert] seemed to have doubted

1 Copyright © 2008 www.TheThoughtfulChristian.com Desert Fathers and Mothers Permission given to the purchaser to copy this page for use in class. The ammas and abbas were further infl uenced by the JESUS IN THE DESERT traditions and literature of the earliest Christian faith communities of the fi rst and second centuries and by [After Jesus’ baptism] the Spirit immediately texts about Jesus that circulated at the time but were drove him out into the wilderness. He was in ultimately not included in the New Testament. the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him. (Mark 1:12–13) Who Were They? The desert elders were men and women of great faith, with names like Basil the Great, John the Dwarf, Theo- that Christianity and politics could ever be mixed to dora, Arsenius, Syncletica, and Poemen. Some were such an extent as to produce a fully Christian society. . . . sophisticated urbanites, scholars, lawyers, or widows. For them, the only Christian society was spiritual and Others were farmers, seamstresses, camel drivers, sol- extramundane: the Mystical Body of Christ.”2 diers, released slaves, or former criminals. They came Making a clean break with a conventional social context from wealthy, middle-class, and poor families. and church order, those who came to the desert were in search of quies, “rest,” or hesychia, “solitude, tranquility THE ASCETIC LIFESTYLE and the practice of continual remembrance of God.”3 As the desert elders sought to imitate Jesus and At fi rst glance, it might appear that their reasons for follow his teachings, particularly the Great Com- leaving home and family were primarily individualis- mandment, there emerged a lifestyle marked by tic and negative. A closer look offers a more complete solitude and asceticism. understanding: those who came to the desert sought to create a society where all humans were equal and Theirs was a dualistic worldview. The abbas and the only authority was God’s. While some did indeed ammas understood body and spirit to be totally choose to live alone as hermits, most lived informally in separate substances, with the body “bad” and the groups gathered around a single wise teacher or in for- spirit “good.” Thus their lifestyle was intended to mally organized communities, each guided by its own train the body—to overcome the physical aspects rule of life. of their humanness in order to privilege the soul and prepare it for union with God. Inspired! The desert elders sought to control all their physical As they imagined a different way of life, the earliest desires. Not only were they celibate, but they also desert elders drew inspiration from their own Judeo- sought to control their eating and sleeping. Abbas Christian tradition. They took courage from Elijah, who and ammas ate one simple vegetarian meal a day had heard God speak in “the sound of sheer silence” and fasted two to four days at a time in conjunc- (1 Kgs. 19:12). They remembered Moses and how he tion with Sundays, holy days, and preparation for had led the Israelites through the desert to the prom- Eucharist. Their nighttime pattern was to pray most ised land. They were heartened by Abraham and Sar- of the night and sleep as few hours as possible. ah’s nomadic life. They drew inspiration from John the Baptist and his life in the wilderness. Their austere existence was further designed to encourage humility before God. They lived sepa- Most important, they took seriously how Jesus had rately in cells—caves in rock cliffs, handmade huts, begun his public ministry with forty days in the des- or tombs carved into natural rock formations—fur- ert.4 They recalled that he had needed this time alone nished with a coarse mat, sheepskin, lamp, and with God for prayer and fasting in order to endure vessels for water and oil, plus some books. Their temptation and emerge strengthened for public minis- clothing was equally simple: an undyed linen try. They also embraced Jesus’ Jewish heritage, that is, tunic with short sleeves or no sleeves, linen belt, the Hebrew Scriptures, especially the Psalms, and the and goatskin coat or hooded cape. spiritual life in which Jesus had been formed.

2 Copyright © 2008 www.TheThoughtfulChristian.com Desert Fathers and Mothers Permission given to the purchaser to copy this page for use in class. As diverse as their backgrounds were, however, they shared a propensity for innovation, the ability to make the complicated simple and the theoretical practical. They also shared a common purpose: love of God and neighbor The way the elders prayed during work was through a disciplined life of labor, prayer, and charity. called melete,μ a disciplined practice of memorizing and reciting Scripture. They believed the The Primacy of Love Psalms were a microcosm of the entire Bible. The beginning and end of the spiritual life for the abbas and ammas was love. But this was no sentimental feel- ing or friendly affection. They understood love to be the ultimate force that binds everything together. Their they wanted to love the ordinary people around them. fundamental theological conviction was that reality is According to Merton, love of others required “an inte- grounded in God, whose basic being is love. rior and spiritual identifi cation with one’s brother [or sister] so that he [or she] is not regarded as an ‘object’ to The result of their conviction was a practical, lived ‘which’ one ‘does good.’ . . . Love takes one’s neighbor as experience of love. The desert elders believed love is as one’s other self, and loves him [or her] with . . . immense much a verb as it is a noun. For them, the Great Com- humility and discretion and reserve and reverence.”5 mandment said it all: “You shall love the Lord your God with all your heart, and with all your soul, and with all Striving for such love demanded complete inner trans- your mind. . . . You shall love your neighbor as yourself” formation, and the desert elders were committed to the (Matt. 22:37–40). Jesus’ teaching became the way to ori- challenge. Whether it was struggling to overcome anger, ent their lives toward God, neighbor, and self. offering forgiveness to one who did not deserve it, or fi ghting the urge to control others, they submitted them- Loving God was about authentic respect and esteem, as selves to humility before God and one another, as well well as recognition of God as the Supreme Being and as to the possibilities for personal and spiritual growth. gratitude for the ways God acts in the world. It was also about being present to God and taking God seriously Such inner transformation, of course, assumed a self—a enough to engage God in conversation, that is, prayer. self to be loved. The desert elders learned that they could For the abbas and ammas, loving God meant seeking to not love others, much less God, if there was no self to do know God’s will and aligning themselves with it, that the loving. They believed that our self, which is made in they might truly be able to love their neighbor. the image of God, is given by God. As such, it is worthy of love. Self-contempt and false humility had no place Caring for the poor and marginalized of society was in the desert. Abba Anthony (251–356), considered the certainly a manifestation of loving one’s neighbor. But father of all elders, said it well: “The one who can love the desert elders believed there was more to it than that: himself or herself, loves all.”6 Labor of Love A SAYING FROM AMMA SYNCLETICA In the desert, the practice of love began with labor, as work and as prayer. Abbas and ammas spent their days My children, all of us—male and female—know about being saved, but through our own negli- raising crops, tending animals, baking, preparing meals, gence we stray away from salvation. First of all tailoring, and woodworking. Many were weavers, mak- we must observe the precepts known through ing baskets, mats, and rope out of palm leaves and reeds. the grace of the Lord, and these are “You shall Their work was intended to provide the basics for living love the Lord your God with all your soul, and in the desert. Overages were traded in nearby villages your neighbor as yourself.” Whatever people for supplies and to acquire alms for charity. say by the grace of the Spirit, therefore, that is useful springs from love and ends in it. Salva- More important, the desert elders considered their labor tion, then, is exactly this—the two-fold love of God and of our neighbor.7 a spiritual activity: a venue for the fl ow of God’s energy for the life of the world and an opportunity to “pray

3 Copyright © 2008 www.TheThoughtfulChristian.com Desert Fathers and Mothers Permission given to the purchaser to copy this page for use in class. without ceasing,” as Paul had admonished the early church (1 Thess. 5:17). THE LEGACY OF THE DESERT ELDERS The way the elders prayed during work was called melete,μ a disciplined practice of memorizing and reciting Scrip- • Monasticism ture. They believed the Psalms were a microcosm of the • Liturgy of the Hours, or the Daily Offi ce entire Bible. Rather than engage in discursive thought or • Foundations of contemplative prayer, that is, rational analysis of the sacred text, they sought to distill meditative prayer where the supplicant is silent, the wisdom of Scripture while working. So they memo- turns inward, and listens for God rized all 150 psalms, recited them in order, and, when • they had fi nished, started all over again. Insight into Christian spirituality, mysticism, and religious experience This practice of praying the Psalms while working • Spiritual disciplines became the foundation of the Liturgy of the Hours, • Foundations for spiritual direction: guidance, or the Daily Offi ce. Over time, the abbas and ammas in study, and mentoring with someone more south Egypt changed the practice of psalm-praying such advanced on the spiritual path that the community came together to pray the psalms at seven or eight set times of the day and night. In the • The Sayings: collected parables, tales, and words course of a week, they prayed all 150 psalms. of wisdom To Pray Is to Love reading Scripture (lectio), thinking about what it means While labor and melete μwere fundamental to daily living, (meditatio), and then moving from the head into the heart much of the desert elder’s time was spent at worship. by praying (oratio), thereby readying oneself for the gift Standard elements included psalmody, other Scriptures, of contemplation (contemplatio). and Eucharist (also known as Communion or the Lord’s Similarly, centering prayer has its roots in the highly Supper) on Saturdays and Sundays. Their habit of prayer disciplined “imageless prayer” or “pure prayer” taught during worship included intercessions and prayers for by Evagrius Ponticus (345–399). The prayer of another the world, the community, and individuals. Prayer vig- elder, Macarius the Great (300–391)—“Lord, help!”— ils were common as well. grew into the Jesus Prayer: “Lord Jesus Christ, Son of Still, each elder was assured plenty of time for personal God, have mercy on me, a sinner.” prayer. Practices of private prayer in an elder’s cell were The fi nal goals of prayer in the desert were twofold: con- as varied as the abbas and ammas themselves. Sometimes templation and the love of God and neighbor espoused prayer took the form of intense conversation with God. in the Great Commandment. Sometimes the elder received visions, or waking dreams. Other times, he or she offered intercessions or continued Love Overfl owing the practice of melete.μ While guided by the mandate to love their neighbor as During these times of solitude, the elders also prac- themselves, the desert fathers and mothers—through ticed meditation, or contemplative prayer. These were the power of prayer—found themselves so fi lled with the prayers where the one praying turned inward and love that they could not help but tend to the welfare of focused on God through stillness and silence to pre- the people around them. That is, they did not need the pare himself or herself for contemplation, that is, union mandate as much as they needed the practice of prayer with God. to actively love God and neighbor.

As the desert elders mastered the art and science of Whether providing food and shelter to weary travel- meditation, they created the foundation for such con- ers, advising bishops, or coaching thieves on right liv- templative prayer styles known today as lectio divina, or ing, the desert fathers and mothers offered compassion, “divine word.” Drawing inspiration from melete,μ lectio forgiveness, healing, charity, advice, and other help to divina features four levels of Scripture-based prayer: people from all walks of life. They came to be known for

4 Copyright © 2008 www.TheThoughtfulChristian.com Desert Fathers and Mothers Permission given to the purchaser to copy this page for use in class. the tender love and practical care they showed for the About the Writer poor and dispossessed and for their wisdom and advice Diane Stephens is a retreat leader, spiritual director, congrega- about the complexities of life. tional consultant, and afﬁ liate faculty in spiritual formation at Garrett-Evangelical Theological Seminary, Evanston, Illinois. As word spread about these unusual men and women She is coauthor of The Mothers of Many Styles Handbook: of faith living lives totally devoted to God, villagers and Understanding Your Personality Type in Mothering and townspeople began to travel to the desert to seek guid- author of Marketing Matters: A Practical Guide to Effective ance. The custom was to approach an elder and ask for a Communication. word of salvation. Rather than give an abstract principle, the abbas and ammas preferred a concrete story. The word Endnotes they gave was intended as a plain answer to a plain ques- 1. What Is a Desert? http://pubs.usgs.gov/gip/deserts/ tion, but an answer the disciple had to unravel. Eventu- what/. ally, these parables, tales, and commonsense answers to 2. Thomas Merton, The Wisdom of the Desert: Sayings from the life’s questions became known as the Sayings. Desert Fathers of the Fourth Century (New York: New Directions, 1970), 4. Certainly the elders personally would have preferred to follow their ascetic lifestyle and daily routine of labor, 3. Mary Forman, Praying with the Desert Mothers (Collegeville, MN: Liturgical Press, 2005), 38. worship, and prayer. But their hearts were aﬁ re, and they could do no less than let love, charity, hospitality, 4. Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13. and guidance take precedence. 5. Merton, Wisdom of the Desert, 18.

The implications of love overﬂ owing were clear. Love 6. The Sayings of the Desert Fathers, trans. Benedicta Ward (Kal- had to be shared, to connect and bind God’s people to amazoo, MI: Cistercian Publications, 1975), 3. one another. For the desert fathers and mothers, there 7. Pseudo-Athanasius, The Life of Blessed and Holy Syncletica, was no greater vocation than this: to love—completely trans. Elizabeth Bryson Bongie (Toronto: Peregrina, 1999), and unabashedly. vv. 22, 29.