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The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism

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Tells about the Christian hermits in the deserts of Northern Africa and the Middle East. Gives many anecdotes about the spiritual trials of the monks and their relationships to the Abbas (desert fathers, gerontas, hieromonks <- pick your preferred term). Many of these monks had very limited access to any scripture or spiritual instruction. They would go to their spiritual father and beg for a "word" a fragment of scripture that they would repeat to themselves and live with in their stay in the desert. Although I realize it is beyond the scope of the book it would have been fascinating to hear some thoughts on how Christian interpretation of scripture (fourfold interpretation: literal, allegorical, tropological, and anagogical) may have grown out of this, or the possible roots of hesychasm. The book also discusses the early social organization of the monasteries founded in the desert.

Douglas Burton-Christie has produced an excellent, readable work of scholarship that reveals the seminal value of biblical text for the Christian monastics of fourth-century Egypt. Burton-Christie explores the spirituality of these early monks within the three major divisions of the book: The Desert Hermeneutic in Its Setting, Approaches to the Word in the Desert, and The Word Realized. I particularly enjoyed his chapter on "The Humble Way of Christ", which explores the virtue of humility as an essential monastic spiritual trait. He also tackles the often misunderstood concept of monastic renunciation as rightly understood to be a spiritual tool to develop an inner freedom for the monk, which finds its parallels in monastic traditions of other faiths.

I would recommend this book for anyone interested in delving more fully into the spirituality of early Christian monasticism as well as for those who wish to see how the primitive roots of Christian monasticism touch other, non-Christian, spiritual traditions. It is particularly gratifying to see how the early monks, while devoted to the study and memorization of Scripture, allowed the Word to work deeply towards a profound expression of Christian love.

Douglas Burton-Christie is a professor of Christian Spirituality at Loyola Marymount University specializing in monastic studies. This book is a reworking of his doctoral dissertation. As such, "The Word in the Desert," is extremely throrough, scholarly, and keeps the central thesis in mind throughout.

Burton-Christie's purpose in writing is to examine "how the use and interpretation of Scripture shaped the quest for holiness amongst the desert monks of early Christianity (4)." But before he begins examining the role of Scripture and Sprituality, he devotes significant space to the formation of and life in early monastic communities (and why not? This is a doctoral dissertation). While this section was interesting and provided some necessary foundations, this section was the most frustrating to read as I was anxious for Burton-Christie to actually get into the meat of his thesis.

Once the backgound of monstacism was firmly in place, Burton-Christie moved into monstic ideals of the Holy Life and the role Scriputre played in this life. The interplay between these two ideas made for an informative and enjoyable read. The illustrations were excellent and made the weighty subject matter entertaining. As a result of reading this book, my knowledge of and respect for the monastic lifestyle has grown.

I would recommend this book, but those who have had some historical and/or theoligical training would benefit most from reading it.

The Word in The desert:
This fine study explores the interpretive process and effective application as the center of the desert fathers' quest for holiness. The setting within which the early monastic movement centered was on the guidance of the enlightened Elders, their insight into the good news that set you free, and their schemes of following the Lord by Kenosis into Theosis (The Imitation of Christ).
In three systematic parts, D. Burton-Christie instruct us with a goal: the Realization of the Word, by the Desert Fathers, through careful analysis of their sayings: The Apophthegmata Partum, called by Coptic monks and laity; "The monastic Garden" is his spiritual archeological field. Starting with their hermeneutic, and how scripture was their fountain for holiness. Chapter 3 , is a fascinating tour in their ever living thought. D.B-C reveals secrets of the continuity of Coptic Monastic Traditions: from its origin and through its growth, within the setting in Scetes. Words in response to a question reminded me of Macarius, instructing us in response to Evagrius Ponticus request: "Do not speak, unless when asked to". Wisdom words in response to a question was the basic way of teaching in Alexandria's Catechism: of Q & A., well observed by Roman Catholics today

Theomystical Analysis:
This study represents a radical change in the historical study of the fathers into the source of their spiritual powers and endurance, a main support to Alexandrine Orthodoxy, best represented through Athanasius, and Cyril, both got their monastic training in Nitria. This inward study of the core wisdom of those fathers of the Universal Church is a fruit of a genuine analysis of the reflection of the Word in their life, monasticism and the Church's life in Christ.
The book also discusses the early social organization of the monasteries founded in the desert, Scetes of Nitria and kellia. Through their catechetical discourses with novices and sages, their tradition emerged and grew, developed in the intricate patterns of meaning woven into their words and their lives. Many of them proved their true faith (St. Mark, longer ending), that opens the door to mystical life.

A Wave of Mystical Fascination:
The growing fascination, in recent decades, of the mystical world of late antiquity, renewed in the up surging revival of the desert monastic devotion as illustrated by the ecumenical fellowship of St. Macarius, and visits to St. Anthony communities, only treated their life and some of their sayings, preserved in the Apophthegmata Patrum: (Monastic Garden), giving many anecdotes about their spiritual trials and discipleship to their mentors 'Old men'. In the last two centuries, in the cradle of monasticism, some holy men, Abba Sarap-Amon, the veiled, Abba Abraam, the Almoner Bishop of Fayyum (Arsenoe), and many others, crowned by the thematurge (wonder worker): Papa Abba Kyrillos (1959-71), revived the curiosity of scholars from Leeder to Dr. Inge, the Gloomy dean, and recently from Thomas Merton to Benedicta Ward. Presently, devoted scholarship of C. Kannengiesser, J.McGuckin, O.Meinardus, T. Spidlik, T.Vivian, and J. Watson following W. Budge, D. Chitty, J. Danielou, A. Guillaumont, and U. von Balthassar.

The Quest for Holiness:
Western scholars have mostly focused on the quest for holiness by the early Christian monks known as the desert fathers, and mothers. Yet until now, little attention has been given to their most vital tool of practical spirituality, acquired by their penetrating interpretation of the Scripture, The desert fathers' mystically enlightened hermeneutics. It profoundly shaped every aspect of their lives, rooted in solitude, and cultivated in stillness, a fruit of meditation on the word. Their practical appropriation of the sacred texts, and mystical interpretation of real Christianity, and its unrelenting application in every day life became the central corpus of practice of their enlightening wisdom.

Holiness through TheoGnosis:
Many of these early fourth century desert dwellers had a limited access to the scripture, since the bible was translated to Bohairic Coptic in the late fourth century. They lacked any written spiritual instruction, and some of them could not even read, they would go to their spiritual fathers and beg for a "word of profit: guiding wisdom;" a verse of scripture that they would repeat to themselves, apply it in their daily life and live it within their hearts.
The Elders interpretation of scripture was mostly allegorical, since Origen influence was very profound, its spiritual sense may have grown out of his mystical writings, developed later into apophatic theology. A powerful biblical support was Jesus parable of the publican; Lord have mercy on me, a sinner. They called this unceasing prayer; 'The arrow prayer': Lord Jesus Christ have mercy on me.

Monastic Origins:
Nothing is more likely than Alexandrian Christianity gained adherents among the Therapeutae, and that their institutions were adapted to the new religion. Eusebius was so much struck by the likeness of the Therapeutae to the Christian monks of his own day as to claim that they were Christians converted by the preaching of St Mark, which is most likely.
"The semi anchoritic character of the Therapeutae community, the renunciation of property , the solitude during the six days of the week and the gathering together on Saturday for the common prayer and the common meal, the severe fasting , the keeping alive of the memory of God, the continuous prayer , the meditation and study of Holy Scripture were also practices of the Christian anchorites of the Alexandrian desert." (Prof. C. Scouteris)

The Desert, a City:
In the fourth century, the deserts of Egypt became the center of a resurgent Therapeutae movement, we now call monasticism. Groups of Christians, illiterate peasants as well as learned intellectuals moved out to the deserts beyond the Nile Valley and, in the famous words of Saint Athanasius, made the desert a city. They perfected the techniques of discipleship and spiritual direction, of prayer and asceticism, that have remained central to monasticism ever since. Seeking to guide the soul's long journey into God, plotting out the subtle ills of the human heart, they practiced wisdom sayings, and maintained oral tradition of the Fathers teachings. These Desert monks were also brilliant storytellers, some of Christianity's finest, inspiring the Eastern monastic communities, and translated to became classics of Western spirituality.

The Word in the Desert:
The growing scholarly attention in recent years to the religious world of late antiquity has focused new attention on the quest for holiness by the strange, compelling, often obscure early Christian monks known as the desert fathers. Yet until now, little attention has been given to one of the most vital dimensions of their spirituality: their astute, penetrating interpretation of Scripture. Rooted in solitude, cultivated in an atmosphere of silence, oriented toward the practical appropriation of the sacred texts, the desert fathers' hermeneutic profoundly shaped every aspect of their lives and became a significant part of their legacy. This unique book explores the setting of which the early monastic movement emerged, the elders interpretive methods as a catalyst of the desert fathers' quest for holiness, and the spiritual meaning lived through their words.

Words only as response:
The Word of Biblical wisdom, centered on sayings and teachings of Jesus Christ, were taken seriously by the Desert Fathers, as a personal guide for their lives. Later on, through careful analysis of their sayings: The Apophthegmata Partum, called by Coptic monks and laity; "The monastic Garden" were recorded and used as early as the Pachomian later koinonia, and read to this moment in the refractory during meals to the congregating Coptic monks. Starting with their hermeneutic, and how scripture was their fountain for holiness. D. Burton-Christie offers a fascinating tour in their ever living thought, that reveals secrets of the continuity of Coptic Monastic Traditions: from its origin and through its growth, within the setting in Sketes.
The monastic tradition of silence limits advise to a question, as St. Macarius, instructing us in response to Evagrius Ponticus request: "Do not speak, unless when asked to" i.e. in response to a question. Wisdom words in response to a question was the basic way of teaching in Alexandria Catechetical school, in Q&A., an effective Neoplatonic tradition.

Epilogue:
D. B-C came to few conclusions of his in depth analytical study of the Desert fathers, stressing the vital role at which scripture 'permeated' their experience, and shaped their capacity to make sense and live the word, and inspired their quest for holiness, and shaped their spirituality. He rightly concluded that scripture may have played a central role in this process, and that certain key biblical texts may have influenced the development of early monasticism.
He claims that it is utterly clear that the texts were proclaimed, recited, memorized (especially the Psalms), ruminated upon, and discussed.

Most Cited Scripture:
The author gave an index of Biblical citations and their frequency in the 'Sayings,' the most complete count is from Mortari's translation. Biblical citations from the OT, Psalms is the most frequent, then Genesis, Isaiah, and quotations of Matthew are the most frequent from the NT, followed by Luke and John, Hebrews and James reflect the Alexandrine tradition, from Revelation only 1.
This confirms that in spite of the differences in the sources of the sayings, the Greek translation, albeit some obvious glosses, is generally representative.
For a Coptologist, it is clear that a story as the identity of Melchizedek (p 170) is a Byzantine addition, since this monks bragging is contrary to the tradition.

The book was presented as a great source to watch the "vine" as it grew and branched out. It gave me a glimpse into the conditions that called these men and women to discard all and become a "quietist". A brief glimpse of the beauty of Koine Greek has me searching for more.

"The Desert Fathers quest for holiness and the shape of their spirituality, suggests that their continuous rumination upon scripture, their desire to embody the texts in their lives, was a primary source of the compelling spirituality that emerged from the desert." D. Burton-Christie, Epilogue


The Book in perspective:
Twelve years after winning of 'The College Theology Society's 1993 annual Book Award, D. Burton-Christies' revised dissertation, published under the name: The word in the desert, is still holding to its position as 'a major work of scholarship in desert spirituality,' borrowing commonweal's review words, even if the study has limited its main source of the sayings to the Apophthegmata Patrum.

Integrity of the Sayings:
When Didaskalex mentions in his review, "The Apophthegmata Partum, called by Coptic monks and laity; "The monastic Garden," he should have mentioned the inferiority of the Greek secondary writings to the original Coptic sources. As the eminent scholar, Sidney Griffith (thirteenth president of Am. Pat. Soc. 1986-88) has expressed, "But when the scope of the study is Egyptian desert monasticism as a whole, this single work, the Apophthegmata, is too narrow a base to use exclusively. It is time to discuss the monastic phenomenon in a holistic way which does not introduce unnecessary distinctions based on the different languages of the sources, in this instance Coptic and Greek."
The author anticipated a reply to the problem, "The reciprocal literary influence among the various texts from the world of early monasticism make it difficult to find the seams between the different writings. I have already suggested the probability of the Vita Antonii's influence on the Sayings. It is very likely that other early monastic writers, such as Evagrius, also helped shape certain features." (p. 93)

The Word realized:
Fr. S. Griffith wrote, in this book review, "One does not mean to complain immoderately, nor to appear ungrateful for what is on its own term a good study of a timely and an important topic; nor does one want to review a book the author never intended to write." But his own Am. Pat. Soc. successor Charles Kannengiesser, an expert on the subject, in an address "Scripture and Spirituality in Ancient Christianity;" set his goal as "relevant for our contemporary self identification as Christians,' not to 'announce an archaeological survey.'
D. B-Christie concluded in his epilogue that, on at least three levels, "It is now possible to see with renewed clarity the profound way in which scripture shaped the spirituality of the early Christian monks." These are in order: shedding new light on our historical understanding of early monasticism, promoting monks to make sense of and living within the world of scripture, and a new meaning for the quest for holiness.