Heroes of the Desert: The Lives and Teachings of the Desert Fathers …€¦ · Heroes of the...
Transcript of Heroes of the Desert: The Lives and Teachings of the Desert Fathers …€¦ · Heroes of the...
A
NN OO WW YY OO UU KK NN OO WW MM EE DD II AA S T U D Y G U I D E
Heroes of the Desert The Lives and Teachings of the Desert Fathers and Mothers
Presented by Father Philip G Bochanski CO MA
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Table of Contents
Program Summary 5
About Your Presenter 6
Part I Alone with God Alone 7
Topic 1 Why the Desert 8
Topic 2 The Development of Monasticism 12
Topic 3 Daily Life in the Desert 16
Part II Saint Antony the Great 20
Topic 4 The Life of Antony 21
Topic 5 Father of Monks 25
Topic 6 The Wisdom of Anthony 29
Part III A Garden in the Wilderness 33
Topic 7 The Words of the Fathers 34
Topic 8 Saint Arsenius and Saint Macarius 38
Topic 9 Saint John and Saint Poemon 43
Part IV Saint Syncletica and the Desert Ammas 48
Topic 10 The Mothers of the Desert 49
Topic 11 Saint Syncleticarsquos Advice for Beginners 53
Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey 57
Part V Finding Healing in the Desert 60
Topic 13 Saint Mary of Egypt Into the Desert 61
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Topic 14 Desert Conversions Saint Mary of Egypt and Saint Moses the Ethiopian 65
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom 69
For Further Reading 72
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Program Summary
Discover the timeless wisdom of our spiritual ancestors
Beginning in the 3rd
century AD pious men and women journeyed into the
Egyptian desert where they sought to be ldquoalone with God alonerdquo Known as the
Desert Fathers and Mothers they pursued lives of solitude and prayer in order to
make complete offerings of themselves to God In doing so they acquired great
insight into the spiritual life which has been passed down to us in the Sayings of
the Desert Fathers a timeless collection of profound wisdom
Now you can discover the fascinating lives and works of our spiritual
forefathers Join Father Bochanski in exploring the lives of such awe-inspiring
figures as St Antony the Great and St Mary of Egypt Through 15 video or
audio lectures you will journey into the ascetic world of the desertmdasha world
that has much to teach us about our own time
The greatest and wisest of these desert monks and nuns were recognized as
abbas (ldquofathersrdquo) and ammas (ldquomothersrdquo) and their life stories have inspired
countless men and women through the ages You will begin by looking at an
overview of the purpose and method of their lives before considering how their
teachings can be applied to your spiritual life today
Like the monks themselves the teachings of the desert are characterized by
their simplicity practicality and timelessness Although they were developed
amid circumstances quite different from modern urban life you will find them
readily adaptable and applicable to your daily circumstances Most importantly
getting to know the Desert Fathers and Mothers will show the power of God at
work in the lives of ordinary people who trustingly hand their lives over to Him
In his foundational book The Lausiac History Palladius wrote ldquoSeek for
meetings with holy men and women so that you may see clearly your own
hearthellip The grace of their thoughts will increase your strengthrdquo By looking at
the heroic examples of the Desert Fathers and Mothers you will gain invaluable
insight into your own spiritual journey
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About Your Presenter
Father Philip G Bochanski is a Catholic priest and a member of the
Philadelphia Congregation of the Oratory of Saint Philip Neri He received his
MA in Theology from St Charles Borromeo Seminary Father Bochanski has
published several books and articles on spirituality and history and serves as a
peer reviewer for the Linacre Quarterly the journal of the Catholic Medical
Association He is the co-author and editor of Our Faith-Filled Heritage The
Church of Philadelphia Bicentennial as a Diocese and The Wonderful Works of
God A Sesquicentennial History of the Franciscan Sisters of Allegany
Throughout his priestly ministry Father Bochanski has been active in the
work of adult faith formation He is a frequent presenter of lectures and courses
at the parish and archdiocesan levels including a course on the Church Fathers
He presently serves as Chaplain to the Holy Spirit Adoration Sisters in
Philadelphia to the Philadelphia Guild of the Catholic Medical Association and
to the Philadelphia chapter of the Courage Apostolate
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Part I
Alone with God Alone
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Now You Know Media Copyright Notice
This document is protected by copyright law ALL RIGHTS RESERVED You
are permitted to view copy print and distribute this document (up to seven
copies) subject to your agreement that Your use of the information is for
informational personal and noncommercial purposes only You will not modify
the documents or graphics You will not copy or distribute graphics separate
from their accompanying text and you will not quote materials out of their
context You agree that Now You Know Media may revoke this permission at
any time and you shall immediately stop your activities related to this
permission upon notice from Now You Know Media
HEROES OF THE DESERT S T U D Y G U I D E
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Table of Contents
Program Summary 5
About Your Presenter 6
Part I Alone with God Alone 7
Topic 1 Why the Desert 8
Topic 2 The Development of Monasticism 12
Topic 3 Daily Life in the Desert 16
Part II Saint Antony the Great 20
Topic 4 The Life of Antony 21
Topic 5 Father of Monks 25
Topic 6 The Wisdom of Anthony 29
Part III A Garden in the Wilderness 33
Topic 7 The Words of the Fathers 34
Topic 8 Saint Arsenius and Saint Macarius 38
Topic 9 Saint John and Saint Poemon 43
Part IV Saint Syncletica and the Desert Ammas 48
Topic 10 The Mothers of the Desert 49
Topic 11 Saint Syncleticarsquos Advice for Beginners 53
Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey 57
Part V Finding Healing in the Desert 60
Topic 13 Saint Mary of Egypt Into the Desert 61
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Topic 14 Desert Conversions Saint Mary of Egypt and Saint Moses the Ethiopian 65
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom 69
For Further Reading 72
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Program Summary
Discover the timeless wisdom of our spiritual ancestors
Beginning in the 3rd
century AD pious men and women journeyed into the
Egyptian desert where they sought to be ldquoalone with God alonerdquo Known as the
Desert Fathers and Mothers they pursued lives of solitude and prayer in order to
make complete offerings of themselves to God In doing so they acquired great
insight into the spiritual life which has been passed down to us in the Sayings of
the Desert Fathers a timeless collection of profound wisdom
Now you can discover the fascinating lives and works of our spiritual
forefathers Join Father Bochanski in exploring the lives of such awe-inspiring
figures as St Antony the Great and St Mary of Egypt Through 15 video or
audio lectures you will journey into the ascetic world of the desertmdasha world
that has much to teach us about our own time
The greatest and wisest of these desert monks and nuns were recognized as
abbas (ldquofathersrdquo) and ammas (ldquomothersrdquo) and their life stories have inspired
countless men and women through the ages You will begin by looking at an
overview of the purpose and method of their lives before considering how their
teachings can be applied to your spiritual life today
Like the monks themselves the teachings of the desert are characterized by
their simplicity practicality and timelessness Although they were developed
amid circumstances quite different from modern urban life you will find them
readily adaptable and applicable to your daily circumstances Most importantly
getting to know the Desert Fathers and Mothers will show the power of God at
work in the lives of ordinary people who trustingly hand their lives over to Him
In his foundational book The Lausiac History Palladius wrote ldquoSeek for
meetings with holy men and women so that you may see clearly your own
hearthellip The grace of their thoughts will increase your strengthrdquo By looking at
the heroic examples of the Desert Fathers and Mothers you will gain invaluable
insight into your own spiritual journey
HEROES OF THE DESERT S T U D Y G U I D E
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About Your Presenter
Father Philip G Bochanski is a Catholic priest and a member of the
Philadelphia Congregation of the Oratory of Saint Philip Neri He received his
MA in Theology from St Charles Borromeo Seminary Father Bochanski has
published several books and articles on spirituality and history and serves as a
peer reviewer for the Linacre Quarterly the journal of the Catholic Medical
Association He is the co-author and editor of Our Faith-Filled Heritage The
Church of Philadelphia Bicentennial as a Diocese and The Wonderful Works of
God A Sesquicentennial History of the Franciscan Sisters of Allegany
Throughout his priestly ministry Father Bochanski has been active in the
work of adult faith formation He is a frequent presenter of lectures and courses
at the parish and archdiocesan levels including a course on the Church Fathers
He presently serves as Chaplain to the Holy Spirit Adoration Sisters in
Philadelphia to the Philadelphia Guild of the Catholic Medical Association and
to the Philadelphia chapter of the Courage Apostolate
HEROES OF THE DESERT S T U D Y G U I D E
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Part I
Alone with God Alone
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
HEROES OF THE DESERT S T U D Y G U I D E
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
HEROES OF THE DESERT S T U D Y G U I D E
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Table of Contents
Program Summary 5
About Your Presenter 6
Part I Alone with God Alone 7
Topic 1 Why the Desert 8
Topic 2 The Development of Monasticism 12
Topic 3 Daily Life in the Desert 16
Part II Saint Antony the Great 20
Topic 4 The Life of Antony 21
Topic 5 Father of Monks 25
Topic 6 The Wisdom of Anthony 29
Part III A Garden in the Wilderness 33
Topic 7 The Words of the Fathers 34
Topic 8 Saint Arsenius and Saint Macarius 38
Topic 9 Saint John and Saint Poemon 43
Part IV Saint Syncletica and the Desert Ammas 48
Topic 10 The Mothers of the Desert 49
Topic 11 Saint Syncleticarsquos Advice for Beginners 53
Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey 57
Part V Finding Healing in the Desert 60
Topic 13 Saint Mary of Egypt Into the Desert 61
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Topic 14 Desert Conversions Saint Mary of Egypt and Saint Moses the Ethiopian 65
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom 69
For Further Reading 72
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Program Summary
Discover the timeless wisdom of our spiritual ancestors
Beginning in the 3rd
century AD pious men and women journeyed into the
Egyptian desert where they sought to be ldquoalone with God alonerdquo Known as the
Desert Fathers and Mothers they pursued lives of solitude and prayer in order to
make complete offerings of themselves to God In doing so they acquired great
insight into the spiritual life which has been passed down to us in the Sayings of
the Desert Fathers a timeless collection of profound wisdom
Now you can discover the fascinating lives and works of our spiritual
forefathers Join Father Bochanski in exploring the lives of such awe-inspiring
figures as St Antony the Great and St Mary of Egypt Through 15 video or
audio lectures you will journey into the ascetic world of the desertmdasha world
that has much to teach us about our own time
The greatest and wisest of these desert monks and nuns were recognized as
abbas (ldquofathersrdquo) and ammas (ldquomothersrdquo) and their life stories have inspired
countless men and women through the ages You will begin by looking at an
overview of the purpose and method of their lives before considering how their
teachings can be applied to your spiritual life today
Like the monks themselves the teachings of the desert are characterized by
their simplicity practicality and timelessness Although they were developed
amid circumstances quite different from modern urban life you will find them
readily adaptable and applicable to your daily circumstances Most importantly
getting to know the Desert Fathers and Mothers will show the power of God at
work in the lives of ordinary people who trustingly hand their lives over to Him
In his foundational book The Lausiac History Palladius wrote ldquoSeek for
meetings with holy men and women so that you may see clearly your own
hearthellip The grace of their thoughts will increase your strengthrdquo By looking at
the heroic examples of the Desert Fathers and Mothers you will gain invaluable
insight into your own spiritual journey
HEROES OF THE DESERT S T U D Y G U I D E
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About Your Presenter
Father Philip G Bochanski is a Catholic priest and a member of the
Philadelphia Congregation of the Oratory of Saint Philip Neri He received his
MA in Theology from St Charles Borromeo Seminary Father Bochanski has
published several books and articles on spirituality and history and serves as a
peer reviewer for the Linacre Quarterly the journal of the Catholic Medical
Association He is the co-author and editor of Our Faith-Filled Heritage The
Church of Philadelphia Bicentennial as a Diocese and The Wonderful Works of
God A Sesquicentennial History of the Franciscan Sisters of Allegany
Throughout his priestly ministry Father Bochanski has been active in the
work of adult faith formation He is a frequent presenter of lectures and courses
at the parish and archdiocesan levels including a course on the Church Fathers
He presently serves as Chaplain to the Holy Spirit Adoration Sisters in
Philadelphia to the Philadelphia Guild of the Catholic Medical Association and
to the Philadelphia chapter of the Courage Apostolate
HEROES OF THE DESERT S T U D Y G U I D E
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Part I
Alone with God Alone
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Topic 14 Desert Conversions Saint Mary of Egypt and Saint Moses the Ethiopian 65
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom 69
For Further Reading 72
HEROES OF THE DESERT S T U D Y G U I D E
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Program Summary
Discover the timeless wisdom of our spiritual ancestors
Beginning in the 3rd
century AD pious men and women journeyed into the
Egyptian desert where they sought to be ldquoalone with God alonerdquo Known as the
Desert Fathers and Mothers they pursued lives of solitude and prayer in order to
make complete offerings of themselves to God In doing so they acquired great
insight into the spiritual life which has been passed down to us in the Sayings of
the Desert Fathers a timeless collection of profound wisdom
Now you can discover the fascinating lives and works of our spiritual
forefathers Join Father Bochanski in exploring the lives of such awe-inspiring
figures as St Antony the Great and St Mary of Egypt Through 15 video or
audio lectures you will journey into the ascetic world of the desertmdasha world
that has much to teach us about our own time
The greatest and wisest of these desert monks and nuns were recognized as
abbas (ldquofathersrdquo) and ammas (ldquomothersrdquo) and their life stories have inspired
countless men and women through the ages You will begin by looking at an
overview of the purpose and method of their lives before considering how their
teachings can be applied to your spiritual life today
Like the monks themselves the teachings of the desert are characterized by
their simplicity practicality and timelessness Although they were developed
amid circumstances quite different from modern urban life you will find them
readily adaptable and applicable to your daily circumstances Most importantly
getting to know the Desert Fathers and Mothers will show the power of God at
work in the lives of ordinary people who trustingly hand their lives over to Him
In his foundational book The Lausiac History Palladius wrote ldquoSeek for
meetings with holy men and women so that you may see clearly your own
hearthellip The grace of their thoughts will increase your strengthrdquo By looking at
the heroic examples of the Desert Fathers and Mothers you will gain invaluable
insight into your own spiritual journey
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About Your Presenter
Father Philip G Bochanski is a Catholic priest and a member of the
Philadelphia Congregation of the Oratory of Saint Philip Neri He received his
MA in Theology from St Charles Borromeo Seminary Father Bochanski has
published several books and articles on spirituality and history and serves as a
peer reviewer for the Linacre Quarterly the journal of the Catholic Medical
Association He is the co-author and editor of Our Faith-Filled Heritage The
Church of Philadelphia Bicentennial as a Diocese and The Wonderful Works of
God A Sesquicentennial History of the Franciscan Sisters of Allegany
Throughout his priestly ministry Father Bochanski has been active in the
work of adult faith formation He is a frequent presenter of lectures and courses
at the parish and archdiocesan levels including a course on the Church Fathers
He presently serves as Chaplain to the Holy Spirit Adoration Sisters in
Philadelphia to the Philadelphia Guild of the Catholic Medical Association and
to the Philadelphia chapter of the Courage Apostolate
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Part I
Alone with God Alone
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Program Summary
Discover the timeless wisdom of our spiritual ancestors
Beginning in the 3rd
century AD pious men and women journeyed into the
Egyptian desert where they sought to be ldquoalone with God alonerdquo Known as the
Desert Fathers and Mothers they pursued lives of solitude and prayer in order to
make complete offerings of themselves to God In doing so they acquired great
insight into the spiritual life which has been passed down to us in the Sayings of
the Desert Fathers a timeless collection of profound wisdom
Now you can discover the fascinating lives and works of our spiritual
forefathers Join Father Bochanski in exploring the lives of such awe-inspiring
figures as St Antony the Great and St Mary of Egypt Through 15 video or
audio lectures you will journey into the ascetic world of the desertmdasha world
that has much to teach us about our own time
The greatest and wisest of these desert monks and nuns were recognized as
abbas (ldquofathersrdquo) and ammas (ldquomothersrdquo) and their life stories have inspired
countless men and women through the ages You will begin by looking at an
overview of the purpose and method of their lives before considering how their
teachings can be applied to your spiritual life today
Like the monks themselves the teachings of the desert are characterized by
their simplicity practicality and timelessness Although they were developed
amid circumstances quite different from modern urban life you will find them
readily adaptable and applicable to your daily circumstances Most importantly
getting to know the Desert Fathers and Mothers will show the power of God at
work in the lives of ordinary people who trustingly hand their lives over to Him
In his foundational book The Lausiac History Palladius wrote ldquoSeek for
meetings with holy men and women so that you may see clearly your own
hearthellip The grace of their thoughts will increase your strengthrdquo By looking at
the heroic examples of the Desert Fathers and Mothers you will gain invaluable
insight into your own spiritual journey
HEROES OF THE DESERT S T U D Y G U I D E
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About Your Presenter
Father Philip G Bochanski is a Catholic priest and a member of the
Philadelphia Congregation of the Oratory of Saint Philip Neri He received his
MA in Theology from St Charles Borromeo Seminary Father Bochanski has
published several books and articles on spirituality and history and serves as a
peer reviewer for the Linacre Quarterly the journal of the Catholic Medical
Association He is the co-author and editor of Our Faith-Filled Heritage The
Church of Philadelphia Bicentennial as a Diocese and The Wonderful Works of
God A Sesquicentennial History of the Franciscan Sisters of Allegany
Throughout his priestly ministry Father Bochanski has been active in the
work of adult faith formation He is a frequent presenter of lectures and courses
at the parish and archdiocesan levels including a course on the Church Fathers
He presently serves as Chaplain to the Holy Spirit Adoration Sisters in
Philadelphia to the Philadelphia Guild of the Catholic Medical Association and
to the Philadelphia chapter of the Courage Apostolate
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Part I
Alone with God Alone
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
HEROES OF THE DESERT S T U D Y G U I D E
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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About Your Presenter
Father Philip G Bochanski is a Catholic priest and a member of the
Philadelphia Congregation of the Oratory of Saint Philip Neri He received his
MA in Theology from St Charles Borromeo Seminary Father Bochanski has
published several books and articles on spirituality and history and serves as a
peer reviewer for the Linacre Quarterly the journal of the Catholic Medical
Association He is the co-author and editor of Our Faith-Filled Heritage The
Church of Philadelphia Bicentennial as a Diocese and The Wonderful Works of
God A Sesquicentennial History of the Franciscan Sisters of Allegany
Throughout his priestly ministry Father Bochanski has been active in the
work of adult faith formation He is a frequent presenter of lectures and courses
at the parish and archdiocesan levels including a course on the Church Fathers
He presently serves as Chaplain to the Holy Spirit Adoration Sisters in
Philadelphia to the Philadelphia Guild of the Catholic Medical Association and
to the Philadelphia chapter of the Courage Apostolate
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Part I
Alone with God Alone
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
HEROES OF THE DESERT S T U D Y G U I D E
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Part I
Alone with God Alone
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
HEROES OF THE DESERT S T U D Y G U I D E
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
HEROES OF THE DESERT S T U D Y G U I D E
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 1 Why the Desert
I Throughout the Scriptures the Desert is intimately connected with the history and
identity of the People of God
A During the Exodus event the Israelites spent forty years in the desert
1 God led them out of Egypt rescuing them from slavery
2 He protected them there from their enemies
3 He sustained them and fed them in miraculous ways
4 He led them through winding paths to the Promised Land
B The wandering of the Israelites was a time of testing and discipline which proved Godrsquos
closeness to his people and his love for them (cf Deuteronomy 85-6)
C Moses insisted that this desert experience was necessary so that the Israelites would realize and
remember their dependence on God (cf Deuteronomy 815-17)
D The prophets called the Israelites to return to their Covenant relationship with the Lord Some of
them use desert imagery particularly Hosea (cf 216-22)
E When John the Baptist comes to call the people to repentance he makes his appearance in the
desert of Judea as Isaiah had foretold (cf Mark 14-6 etc)
F After his baptism in the Jordan Jesus himself spends forty days in the Judean desert (Luke 41-
14 and parallels)
1 He fasts and prays and is tempted by Satan
2 This is interpreted as a sign of his solidarity with the human race and as his giving us an
example to follow in times of temptation
3 The desert is confirmed as a place of testing of closeness with God and of victory through
Christ over the power of the Evil One
II Several historical landmarks set the scene for the age of the Desert Monks
A The ldquoGolden Agerdquo of desert monasticism runs from the foundation of Antonyrsquos monastery
around 305 to the attacks on the monks at Scetis around 407-08
B Important changes were happening in the world and in the Church at the time
1 The experience of persecution
a Under the emperors Decius and Valerian (250ndash57) and again under Diocletian (302ndash05)
persecution and execution of Christians was widespread in the Empire
HEROES OF THE DESERT S T U D Y G U I D E
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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b Some Christiansmdashlike Saint Paul ldquothe First Hermitrdquomdashleft the cities in early days to avoid
the persecutors and took refuge in the desert whether in monasteries or in caves and
hermitages
c This would become an issue again from time to time especially at the beginning of the
fifth century with barbarian invasions
d Under the emperor Constantine Christianity was officially tolerated (313) and
persecutions ceased From this point many Christians went to the desert not to avoid
suffering but to seek out an alternative way to make a ldquorealrdquo offering of themselves for
Christmdasha ldquolivingrdquo martyrdom so to speak
2 The rise of Christological heresies
a As the faith spread various misunderstandings took hold in certain areas over certain
aspects of Church teaching on the Incarnation of Christmdashthat is how it is that Jesus
Christ is truly God and Man
b These misunderstandings developed into controversies that sometimes had political
overtones as well Those who held the true faith in opposition to an emperor or local
governor who was a heretic could be exiled or persecuted They sometimes sought refuge
among the monks
c A series of Ecumenical Councils met beginning in AD 325 at Nicea to address these
heresies and develop the authentic teaching of the Church It would take several
centuriesmdashand much theological and pastoral workmdashfor the teaching of the Councils to
take hold
3 The development of monasteries
a At first monks lived in isolation alone or in small groups
b Beginning with Saint Pachomius in Tabennesi around the year 320 they began to
organize more structured communities with numerous buildings and walls
c These could house several hundred or even thousands of monks safely They attracted
monks and nuns in great numbers
III The Battle against the Self
A Once the battle against the persecutors was over the desert monk was left to fight a different
kind of battle
B The spiritual battle against the passionsmdashbecomes a new kind of martyrdom
1 This is nothing new since the Original Sin human history is a story of combat between good
and evil
2 The passionsmdashonersquos emotional responses and desiresmdashare not immoral in themselves but
often lead to evil thoughts and acts
HEROES OF THE DESERT S T U D Y G U I D E
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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3 The spiritual ldquoathleterdquo fights against the passions before they can do him harm
IV The desert monks developed a new vocabulary to describe this spiritual battle
A Ascēsis (ἄσκησις) ldquoexerciserdquo or training in holiness through self-discipline
B Athlētēs (ἀθλητης) a monk saw himself as an ldquoathleterdquo who wrestled with his desires and
temptations to master them in hand-to-hand combat
C Mortification (mors mortis = ldquodeadrdquo facere = ldquoto makerdquo) putting the desires of the flesh to
death through voluntary sacrifice
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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REVIEW QUESTIONS
1 What did the desert mean for Godrsquos people in biblical times How does this compare to the desert
experience in the fourth and fifth centuries AD
2 Are there aspects of the desert that would remain valuable for us today How can we seek them out amid
the conditions of urbansuburbanmodern life in the 21st century
3 Compare the external battle against persecutors with the internal battle against the self Which do you
think requires more strength and courage Why
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 2 The Development of Monasticism
I For the desert monks the spiritual battle most characteristically takes the form of
flight from the world
A Silence and distance allow the monk to live with God alone
B They saw going into the desert as truly a death to the world and to the things of the world
C As radical as this may seem to us from the perspective of heaven it is a small sacrifice in
comparison to the eternal reward that awaits them
II Where are they going when they leave the world
A Many monasteries were in Egypt
1 The capital Alexandria was on the coast at the Nile delta
2 Antonyrsquos birthplace and first monastery (Pispir the Outer Mountain) were about 100 miles
south
3 Closer to Alexandria were ldquosecond generationrdquo monks who had been disciples of Antony
and then founded their own monasteries
a Nitriamdashwhere there were mines for natron an important mineral
b Scetismdashalso known as Skete which became a generic word for a loosely-organized
monastery
4 About 300 miles south of Alexandria in Upper Egypt (called this because the Nile flows
south to north) was Tabennesi where Pachomius and his sister founded their monasteries
B Later famous monasteries would be founded in other places
1 Mount Sinai
2 Palestine especially near Bethlehem and Jerusalem
3 Syria
III The Monastic Vocabulary
A Monos (μόνος) = alone single one
B Monachos (μοναχός) = one who lives alone a monk
C Monē (μονή) = a place to live alone a monastery
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
HEROES OF THE DESERT S T U D Y G U I D E
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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IV This vocabulary may be confusing to us because we often think of a monastery as a
place to house many monks In fact there were various ways to live as a desert monk
A In a cell (κέλλα) that is a small chamber or enclosure
1 This is the same root word from which we derive our jail ldquocellrdquomdashthough this was a cell for
setting someone free
2 It could take several forms
a A hut or shack on the outskirts of a town
b An abandoned cemetery vault or mausoleum
c A natural cave or grotto
d A small purpose-built structure made by the monk himself
3 A monk could live alone or several monks could find or build cells close enough to one
another to come together for prayer and spiritual conversation but distant enough to provide
privacy and solitude
B In a hermitage (ἐρήμος) a solitary cave or cell located at a great distance from anyone often in
the deep desert
1 Some hermits lived for decades without any human contact
2 Some reported mystical visions and miraculous provisions of food and the sacraments
3 The stylites didnrsquot go out but upmdashthey constructed pillars sometimes 45 feet high or more
and lived at the top of them for years at a time
C A laura (λαύρα)mdashthe Greek word for ldquoalleyrdquomdashconsisted of a number of cells built close
together
1 These were just niches at first dug into the side of a cliff or hill and just big enough for
shelter
2 As time went on they became more elaborate and organized
3 St Pachomius began life in an arrangement like this and was inspired by God to develop a
new kind of desert living
D The coenobium (κοινόβιον from κοινός ldquotogetherrdquo + βίος ldquoliferdquo)mdashwhat we would recognize
today as a monastery a group of buildings including dormitories a central church and refectory
(dining hall) and other common areas
1 It was usually walled for protection against intrusion and for privacy
2 Each dormitory slept about forty brothers and there could be 30 or 40 houses in a large
monasterymdashmaking 1200 or 1600 members in a large coenobitic community
HEROES OF THE DESERT S T U D Y G U I D E
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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3 The monasteries had a common rule written by their founder and were often grouped
together under a regional superior In Upper Egypt this man was responsible for the
supervision of about 50000 monks at the time of Saint Jerome in the early fifth century
V Why did the coenobitic life develop
A For Pachomius it was a personal call from the Lord after he had led an eremitical life for a time
He grew to appreciate the importance of the common life and felt called to share it with others
B Other desert monks likewise identify a particular benefit to living with others
C Even in the solitude of the desert a monk still brings himself along with him
D This means that the very basic human temptations to pride envy anger selfishness etc must
always be fought and conquered
E The best way to do this the monks believed was through contact with other people which
provided daily opportunities to practice humility and charity
F Either a monk would learn to be patient or he would run away because he couldnrsquot take it and
learn his weakness
G Life in community provides the discipline to keep the self in check
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
HEROES OF THE DESERT S T U D Y G U I D E
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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REVIEW QUESTIONS
1 Compare the different forms of monastic life What do they all have in common Is there a logical
progression from one to another
2 Do you think you could live like the hermits separated from all human contact for 30 or 40 years or
more Why or why not What is the value of a sacrifice like this
3 What are the similarities between life in a coenobitic monastery and life in a modern family or a house
with roommates Can we apply lessons from the desert monasteries to modern life
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
HEROES OF THE DESERT S T U D Y G U I D E
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 3 Daily Life in the Desert
I Someone who wished to become a monk was not automatically received into the
monastery
A He demonstrated perseverance by being made to wait a few daysmdashsometimes a few weeksmdashat
the door or gate of the monastery
1 The porter would question him to discover
a His family and personal history
b His intentions and his readiness
B The important thing was that he be able to be detached from the world
1 This is an obligation for every disciple possessions must come second to our relationship
with Christ
2 Some are called personally to radical poverty as a way to pursue perfect love of God and
neighbor
C This detachment is demonstrated when he is admitted by his being stripped of his worldly
possessions including his clothing
1 His things are kept for a while in case he does not persevere Then they are given away to
the poor
2 He is dressed in the common clothing of the monastery (St Jerome)
a The lebitonarion an Egyptian tunic without sleeves which were seen as a sign of
worldliness
b A linen mantle
c Two hoods which were the common dress of children and may have been a sign of
humilitymdashthey also provided privacy and eliminated distractions during prayer
d A linen belt
e A goat skin
f Shoes and a staff used only for journeys when necessary
3 Other than these clothes a mat and the tools they needed for working the monks had no
possessions in the monastery
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
HEROES OF THE DESERT S T U D Y G U I D E
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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II The monks had to be trained to renounce their own wills and trust in the advice of their
spiritual fathers or mothers
A They never did any activity in or out of the monastery without permission
B They were taught to reveal their thoughts and temptations in a special relationship with the
spiritual father (abba mdash
) or mother (amma mdash
)
1 This was a deep relationship based on honesty and openness
2 The best way to overcome the devil is to submit in humility to the abba
3 Once the monk was able to share a burden with the abba the devil lost his power over the
monk He no longer had to fight the temptation alone
C A similar relationship exists today in what is commonly called spiritual direction
D The abbas all had abbas of their own and handed on the wisdom acquired over many
generations
III Basic rules for daily life kept the monk focused on God
A He worked quietly at manual labor including plaiting leaves to make baskets and mats
B He did not speak in the cell but meditated on the words of the abbas and his superiors
C No one ate during the day and they did not sleep except at fixed hours They never stretched out
to sleep but had little seats on which to recline
D The monks gathered at regular hours for prayer and meditation on the Scripture
1 Everyone had to be able to read so as to be able to pray with Scripture and especially to
memorize the psalms
2 The synaxis was the common liturgical prayer on Saturday and Sunday which included the
celebration of the Eucharist
3 They continued prayers throughout the night doing work to keep awake until dawn
E Constant prayer and watchfulness was joined with abstinence and fasting
1 No one ate until 300 pm and usually ate only once a day
2 The old or the inexperienced might take a second meal others ate only every few days
3 Usually everyone ate at a common table though some were allowed to take bread and water
in their cells
IV This strict asceticism was not for its own sake
A The strict rule of fasting gave way to the rule of hospitality
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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B External penances had a deeper meaning
1 Everything was done for the sake of purity of heart to remove spiritual attachments and
obstacles
2 As Jesus says in the Beatitudes this is the necessary condition for seeing and loving God
C As amazing as the monksrsquo asceticism was even more edifying is their deep love of God and the
gifts they received from Him because of their purity of heart
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 How did the dress of the monks express their detachment from material things How can we translate this
ideal in modern circumstances
2 Do you think it was easy for the young monks and nuns to converse with the abbasammas about their
struggles and temptations What makes a relationship such as this possible and fruitful
3 What was the ultimate purpose of the ascetical practices of the desert monks How did their external
works relate to their internal dispositions
HEROES OF THE DESERT S T U D Y G U I D E
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Part II
Saint Antony the Great
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
HEROES OF THE DESERT S T U D Y G U I D E
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
HEROES OF THE DESERT S T U D Y G U I D E
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Part II
Saint Antony the Great
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Topic 4 The Life of Antony
I Much of our knowledge of this great saint come from the Life of Saint Antony written
by Saint Athanasius patriarch of Alexandria around the time of Antonyrsquos death in
AD 356
A It had a great impact on many other saints notably playing a role in the conversion of Saint
Augustine
B It became a model for writing saintly biographies in the Christian tradition
II Antony was born near Herakleopolis Magna in AD 251
A This was in central Egypt about 40 miles south of Alexandria along the Nile River
B He would have been close enough to visit Alexandria from time to time and to be influenced by
the style of preaching of Origen and his school
III His parents we well-to-do Christians who owned some property
A They raised Antony and his younger sister in the faith
B He did not like formal schooling and attended very little It is unclear if he ever learned to read
and write
C He was however very attentive at the liturgy and had a deep love for prayer and meditation He
learned much of the Scripture by heart
D When Antony was 18 or 20 his parents died leaving him in charge of his sister and of the family
estate
IV About six months later he was going to church for the liturgy and entered as the
Gospel was being read
A The text for the day was Matthew 1921mdashldquoIf you wish to be perfect go sell what you have and
give to the poor and you will have treasure in heaven Then come follow merdquo
1 Like the young man in the Gospel to whom Jesus was speaking Antony took these words as
being addressed directly to him
2 Upon returning home he gave away almost all he had keeping only enough for him and his
sister to live on
B On a later occasion he went back to church and heard another Gospel Matthew 634mdashldquoDo not
worry about tomorrow tomorrow will take care of itselfrdquo
1 Now he sold his house and all his remaining possessions giving the money to the poor
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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2 He entrusted his sister to a community of holy womenmdashprobably not what we would
recognize as a ldquoconventrdquo but a group of widows
a Detached from possessions and responsibilities he was free to dedicate himself to living
for God alone and to learning the ascetic life
V He started this on the outskirts of his own town
A There were old men living a solitary life in huts at the crossroads or caves in remote areas
1 Antony would seek them out and try to discover what aspect of asceticism each one was
particularly expert in
2 He then tried to incorporate the lessons he learned from each holy man and make them all his
own
B After a time he moved to an abandoned crypt in the cemetery for greater solitude
1 On the way there he experienced many temptations to turn back and give up his plans
a To worry about his sister and whether she were well
b To return home to care for the extended family and the estate
c To pick up money lying by the side of the road
d To give in to physical lustsmdashthe devil appears in various tempting forms
2 Each time he is tempted Antony responds with greater mortification and asceticism and
reminds himself how far he still has to go
C Once he arrived at the tombs his encounters with demons became more intense
1 He struggled bravely for several days confronting the demons with prayers and taunts even
as they attacked him physically
2 Eventually rescued by a vision of the Lord who appeared in a bright cloud and scattered the
demons
3 He challenged the Lord asking why He did not appear sooner Christ responded that He
allowed the temptations to go on to strengthen and test Antony but that He had never left
him alone
VI He soon departed the town and the tombs and went to Mount Pispir (later known as
the ldquoOuter Mountainrdquo)
A He found an abandoned military fort which provided shelter
B His friends and people seeking his advice would not give him peace
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
HEROES OF THE DESERT S T U D Y G U I D E
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
HEROES OF THE DESERT S T U D Y G U I D E
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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C Eventually he barricaded himself in the fort in order to achieve complete solitude
D After pleading with him to no avail his friends eventually broke down the door
1 By this time Antony had been in the fort for 20 years and was 56 years old
2 He had been living on a tiny amount of food brought to him by travelling merchants once or
twice a year
3 His friends expected to see him emaciated and wasted away
4 Instead Athanasius says he emerged ldquoas from a shrinerdquomdashhe looked stronger and healthier
than ever radiant with grace and holiness
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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REVIEW QUESTIONS
1 How did Antony see God at work in his life What difference did this make in Antonyrsquos ability to trust
the Lord and to follow Him
2 What do you think was the source of Antonyrsquos strength against temptations Was this something unique
to him or can anyone learn and develop such endurance
3 How did Antony spend those twenty years during which he was barricaded in the fort at Mount Pispir
What impact did this have on his spiritual life What lesson(s) can this teach us as we strive to grow in
holiness and a relationship with God
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 5 Father of Monks
I When Antony emerged from the fort at Mount Pispir there were many people there
A His friends had come out to see what had happened to him
B Many others had heard about the ldquoholy manrdquo living in solitude
C A number of men from this group decided to stay there hellip to live near him and become monks
following his example
II This was not a proper ldquomonasteryrdquo as we have seen but a collection of ldquocellsrdquo at a
distance from one another around Antonyrsquos dwelling
A Athanasius says that the desert was soon ldquocolonized by monksrdquo who were attracted by Antonyrsquos
example
B He guided them by his own example and by exhortations both individually and in groups
C A large portion of the Life of Antony contains his teaching to his fellow monks as we shall see
later
III Around the year 311 a persecution of Christians broke out under the emperor
Maximinus Daia
A The patriarch Peter of Alexandria was killed along with many others
B When Antony heard of this he and many of his monks made the journey to the city (about 150
miles) to encourage those facing persecution
1 At this point Antony was about 60 years old
2 He was willing to die for the faith but he did not seek it out
C A large crowd gathered to support those on trial the judge ordered all the monks out of the court
insisting that they were not fit for the dignity of the emperorrsquos halls
D Antony went home washed his clothes and his body and came back to sit in the front row His
personal appearance and dignity were such that no one dared confront him His presence brought
great strength to the martyrs
IV Upon his return from Alexandria Antony sought greater solitude
A At first he thought he would take a boat to the Thebaid (Uppersouthern Egypt) and live
unknown in a large monastery
B He heard a voice telling him to join a caravan heading east After a three-day journey (about 70
miles) he came to the ldquoInner Mountainrdquo near the coast
HEROES OF THE DESERT S T U D Y G U I D E
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
HEROES OF THE DESERT S T U D Y G U I D E
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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C He remained here for the rest of his life
D Eventually of course people found the holy man even at the Inner Mountain and sought him
out for prayers and advice
1 He worked many miracles here always attributing the healing power to God and not to his
own prayers or actions
2 He gave counsel to those who came to him sometimes answering questions with the help of
heavenly messages
V He only left the Inner Mountain on two occasions
A Once (in 338) to visit Alexandria again at the request of Patriarch Athanasius
1 The Arian heresy which denied the real divinity of Jesus Christ had been addressed by the
Council of Nicea (325) but various political and theological controversies prevented the
orthodox teaching from taking hold
2 Although Antony had little formal education his holiness and wisdom gave impact to his
words on behalf of the true faith
B In 341 (when he was about 90) he received a vision telling him to seek out Saint Paul of Thebes
The story was recorded by Saint Jerome
1 He had been thinking that perhaps he was as wonderful as people were saying he was
2 God wanted to show him someone who had been in the desert even longer than Antonymdash
Saint Paul ldquothe first hermitrdquo
a Paul had fled to the desert to escape persecution as a young man
b Finding a natural ldquoatriumrdquo with a spring and a palm tree he lived in total isolation for
nearly a century before Antony arrived
3 After a three-day journey Antony came upon Paulrsquos hermitage and spent the day conversing
and praying with him A series of miraculous incidents marked the encounter and the
journeys there and back again
4 Antony left impressed with Paulrsquos virtues
VI Antony died at the Inner Mountain in AD 356 at the age of 105 His Life by Saint
Athanasius appeared the following year
VII This is the most important of several sources that we have for the teaching of Saint
Antony
A The Life of Saint Antony by Saint Athanasius
1 Its 90 chapters teach by example
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
HEROES OF THE DESERT S T U D Y G U I D E
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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2 A quarter of these chapters (16ndash43) comprise ldquoAntonyrsquos Address to the Monksrdquo a record of
a discourse that he gave one day at the Outer Mountain
3 A significant portion of this Address deals with the demons and their strategies
B Seven letters from Saint Antony to his fellow monks living in the areas surrounding the Outer
Mountain
1 These may have been dictated or written in Antonyrsquos own hand
2 They deal mostly with the common life and fraternal charity
C Thirty-five sayings in alphabetical collection of the Apophthegmata Patrum and others
throughout the anonymous collection
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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REVIEW QUESTIONS
1 Why do you think so many people were attracted to follow Antonyrsquos example and came to live in the
desert Would he have the same kind of impact if he were living today
2 Do you think it was selfish of Antony to want to go farther into the desert and to flee to the Inner
Mountain Why or why not How was this a part of his vocation
3 What was the source of Antonyrsquos wisdom both practical and theological Why does Athanasius make a
point of telling us that Antony did not have a formal education
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 6 The Wisdom of Anthony
I In his Address to the Monks Antony provides a basic plan of life
A Antonyrsquos program for purification rests on some basic principles (cf Life 14-20)
1 Life is short in comparison to heaven
2 We must not grow weary doing what is right
3 We must not think that we are doing some great thing
4 We must not grow careless in the Lordrsquos service
5 There is no turning backmdashwe must not regret what we left behind
B ldquoThe accomplishment is within us if we have the willrdquo he says This does not deny the reality of
sin but puts the project in its proper perspective
C It is built on the characteristic ideal of the Egyptian Christian mindset that is also found in the
preaching of Origen
1 The spiritual life is not a reinvention of the wheel not an effort to make up a whole spiritual
program from scratch
2 Rather the image of God is present in every person however much sin has marred distorted
or covered it up
3 The ascetic life is a renewal and restoration of this image of God which can never be
eradicatedmdasha process of purification
D The process of purification follows several steps
1 The whole body is purified by ascesis
a The eyes to see rightly
b The ears to hear peaceful things
c The tongue to speak kindly
d The hands to perform works of charity and worship
e The stomach by fasting and sacrifice
f The feet by going where needed to minister to others
2 The soul is purified by repentance and remembrance of past sins which eliminates the desire
to judge others
3 This gives a taste of the Resurrection we begin to live the life of heaven in this world
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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4 God takes pity on the soul dedicated to repentance and gives a person the strength to
accomplish the necessary tasks
II ldquoWe have enemies powerful and craftymdashthe wicked demonsrdquo
A A significant part of Antonyrsquos address is devoted to warnings against the tricks of the demons
and explanations of their strategies
B As we have seen he is speaking from long personal experience
C He gives an overview of the way the demons operate
1 They are great in number of diverse kinds
2 They do not want us to take the place from which they fell
3 They have a general plan of attack
a They place stumbling blocks with evil thoughts
b They try to intimidate us by exaggerating their size and strength
c They may incite us to prayer trying to get us to take on immoderate levels of devotion so
that we despair when it becomes difficult
D Antony encourages his monks to be on their guard but not to be overly fearful
1 The Enemy has no power except what God permits to him
2 We should pay no attention to the wonders the demons can perform They cannot even
prevent Antony speaking against them after all
3 Still one must never boast of having power over them but must rely on the power of Christ
III Many of Antonyrsquos teaching come to us in the form of anecdotes and sayings
A On humility
1 ldquoI saw the snares that the Devil spreads out over the world and I said groaning lsquoWhat can
get through from such snaresrsquo Then I heard a voice saying to me lsquoHumilityrsquordquo
(Alphabetikon Antony 7)
2 ldquoHe who knows himself knows God and he who knows God is worthy to worship him as is
rightrdquo (Letter 4)
B On fraternal charity and love of neighbor
1 ldquoOur life and our death is with our neighbor If we gain our brother we have gained God
But if we scandalize our brother we have sinned against Christrdquo (Alphabetikon Antony 9)
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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C On renunciation of the world
1 ldquoAlways have the fear of God before your eyes Remember him who gives death and life
Hate the world and all that is in it Hate all peace that comes from the flesh Renounce this
life so that you may be alive to Godrdquo (Alphabetikon Antony 33)
2 ldquoLet us not look back upon the world and think that we have renounced great things For
even the whole world is a very trifling thing compared with all of Heaven What we leave
behind is practically nothing rdquo (The Life of Saint Antony 17)
3 ldquoRemember what you have promised God for it will be required of you on the day of
judgment Suffer hunger thirst nakedness be watchful and sorrowful weep and groan in
your heart Test yourselves to see if you are worthy of God despise the flesh so that you
may preserve your soulsrdquo (Alphabetikon Antony 33)
D On relaxation in the midst of asceticism
1 One day Antony and some of his monks were resting sharing a meal and conversation A
hunter rode up and was surprised to see the great Antony whom he had always pictured as
being so strict behaving in such a way
2 Amused by his reaction Antony asked the hunter to show him how he shot an arrow with his
bow When he did so Antony asked him to shoot another then another and another After
several times the hunter responded to the old man that if he shot so many arrows so quickly
without giving his bow a rest he would break the bow and the string and they would be
useless
3 Antony explained to the man that the same rule applied to the body and the soul Although
we must strive for purity of heart always we must take a little rest from our penance from
time to time or the instruments God has given us to use to draw close to Him will break
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
HEROES OF THE DESERT S T U D Y G U I D E
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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REVIEW QUESTIONS
1 Is it surprising to hear the ldquoFather of Monksrdquomdashsomeone so experienced and so holymdashspeak of the
spiritual life as ldquobeginning again every dayrdquo Why or why not
2 How does Antonyrsquos teaching about the strategies of the demons compare to the way they are presented in
the modern world especially in movies and television Which approach do you think is more realistic and
useful
3 How do we balance Antonyrsquos teachings on vigilance and relaxation How did he achieve this balance in
his own life
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
HEROES OF THE DESERT S T U D Y G U I D E
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
HEROES OF THE DESERT S T U D Y G U I D E
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
HEROES OF THE DESERT S T U D Y G U I D E
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Part III
A Garden in the Wilderness
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
HEROES OF THE DESERT S T U D Y G U I D E
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Topic 7 The Words of the Fathers
I Types of Ascetical Literature
II The VitaemdashLives of the Desert Fathers and Mothers
A These are more or less formal biographies of a particular saint
B They often include discourse(s) given by the subject
C They were heavily influenced by the style and content of the Life of Antony written by
Athanasius and published around 357
D They are not just historical accounts but also spiritual
1 That is they provide the motivation behind the personrsquos decisions and actions
2 They also record the acts of Divine Providence in bringing the person to holiness and to the
fulfillment of his vocation
3 At times the stories recorded may be more difficult to accept as strictly historical
III Travel JournalsHistories
A The writersmdashsome of them monks themselves others notmdashvisited ldquosecond-generationrdquo monks
and monasteries in Egypt and Syria
B Their journeys could last several months or even many years
C They recorded their experiences in the form of collections of anecdotes
D Some histories became quite famous
1 Palladiusrsquo Lausiac History of the monks in Egypt (named for the bishop for whom it was
composed)
2 The History of the Monks in Egypt by Rufinus
IV Monastic Rules
A More or less formal rules of life for the larger monasteries
B In addition to practical details they were heavily laden with Scriptural references
C They also taught by examplemdashthey contained many anecdotes of the fathers that were meant to
work as parables to get across the purpose of the rules
V Works of Ascetical Theology
A More systematized reflections and compilations based on the teachings of the Fathers
HEROES OF THE DESERT S T U D Y G U I D E
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
HEROES OF THE DESERT S T U D Y G U I D E
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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B The most famous The Institutes and The Conferences of St John Cassian became standard texts
for monks for many centuries
1 Like Palladius and Rufinus Cassian had travelled in Egypt and spoke with many monks
there over a period of several years
2 More than a decade later he recorded his experiences at the request of his bishop in
Marseilles where he had founded a monastery
3 He freely adapted the lessons of the Egyptian desert to the semi-urban life of southern
France There was as much of Cassian in his works as there was of the desert fathers
C Other works were the compilation of the life experience of abbots written at the request of their
superiors to be used
1 By abbots of other monasteries
2 Or by those who would succeed them after their death
D The best example of this sort of work is the Ladder of Divine Ascent by the abbot John of the
Monastery of Mount Sinai in the seventh century He became known as John Climacusmdashthat is
ldquoJohn of the Ladderrdquo
VI Apophthegmata PatrummdashThe Sayings of the Fathers
A This is a very particular word
1 Phthegma (φθέγμα) = a voice it is also used for animal sounds like grunts barks or ldquomoosrdquo
2 Phtheggomai (φθέγγομαι) = to utter a sound
3 Apophtheggomai (ἀποφθέγγομαι) = to express an opinion
4 Apophthegmata (ἀποφθέγματα) = short sayings
B Thus we are referring to utterances and anecdotes as opposed to formal discourses
1 They are usually referred to as the ldquosayingsrdquo of the Fathers
2 Also called the verba seniorum (the ldquowords of the eldersrdquo or the gerontikonmdashfrom γέρων
ldquooldrdquo + εἴκων ldquorecordrdquomdashthe ldquostories of the old menrdquo)
C They were given in response to specific requests usually put in the traditional form ldquoFather
give me a wordrdquo
D They required meditation and ldquoruminationrdquo to be understood
1 They usually pertained to a certain need or situation
2 Different words applied to different monks It was not unusual for the same abba to give
different advice to two monks on the same topic especially if he knew them well
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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E The sayings occur in various editions in Greek Latin and Syriac they have been translated
many times
1 The Verba Seniorum of Pelagius the Deacon (Rome 550) was the standard Latin text in the
Middle Ages
2 The Spiritual Meadow translated into Latin by John Moschos in Jerusalem around 600
3 The Evergetinos published in Greek around 1050 in Constantinople
4 The Philokalia compiled in Greece by Nicodemos of Mt Athos in 1783
F The oldest Greek collections exist in two main forms
1 The Alphabetikon connected to specifically-named persons
a Nearly 1000 sayings in total
b Attributed to 131 monksmdash128 men 3 women
i Only 21 of these have more than 10 sayings many only have one or two
ii Many of these monks donrsquot appear in any other source
iii Over half of the sayings are attributed to only 10 abbas
iv 21 attributed to Abba Poemen perhaps the collection was begun by his disciples
and added to later
2 The Systematikon
a Anonymous sayings in most cases
b Arranged systematically according to theme
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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REVIEW QUESTIONS
1 Do you have a favorite spiritual author Does he or she write long treatises or short reflections Does this
have anything to do with why you enjoy his or her writing
2 What is important about the fact that the ldquosayingsrdquo of the abbas and ammas are case-specific and usually
uttered in response to specific questions and situations What must we keep in mind when we read them
and interpret them
3 Some ldquodesert literaturerdquomdashnotably the work of St John Cassianmdashis already ldquotranslatedrdquo and adapted for
life in situations other than the desert How can we continue to ldquotranslaterdquo the advice of the abbas and
ammas to our own modern circumstances
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
HEROES OF THE DESERT S T U D Y G U I D E
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
HEROES OF THE DESERT S T U D Y G U I D E
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Topic 8 Saint Arsenius and Saint Macarius
I Abba Arsenius the Great
A He was born in Rome around AD 360mdashso just after the death of Saint Antony
B He was well-educated and became the tutor of the children of the Emperor Theodosius I
1 He lived with the royal family in the palace where he enjoyed a life of luxury with servants
at his disposal and all the best food clothing and entertainment
2 A contemporary said that his every whim was carried out so that he lived as if he were ldquothe
father of the emperorrdquo
C He left the palace in 394 sailed for Alexandria and then moved on to Scetis
1 He did this at the direct urging of a voice from God ldquoArsenius flee from men and then you
will be savedrdquo
2 In the desert he was determined to make up with asceticism for all of the luxuries he had
enjoyed in the world
3 People did not always understand his commitment to silence and detachment and worried
that he was taking things to extremes
II One day Abba Arsenius came to a place where there were reeds blowing in the wind The
old man said to the brothers ldquoWhat is this movementrdquo They said ldquoSome reedsrdquo Then
the old man said to them ldquoWhen one who is living in silent prayer hears the song of a
little sparrow his heart no longer experiences the same peace How much worse it is when
you hear the movement of those reedsrdquo (Alphabetikon Arsenius 25)
A For Arsenius silence was the way to purity of heart that made it possible to hear the voice of
God speaking
B The ldquomovementsrdquo of thoughts could come from various sources
1 From the Evil One in the form of temptation
2 From the world in the form of distraction
3 From the self in the form of desire
4 From God in the form of inspiration
C Silence was a necessary component of discernment and reflection so that the monk could tell
where the ldquomovementrdquo of the heart originated and act accordingly
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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III It was said of him that just as none in the palace had worn more splendid garments than
he when he lived there so no one in the Church wore such poor clothing (Arsenius 4)
It was said of the same Abba Arsenius that he only changed the water for his palm leaves
once a year One old man implored him in these words ldquoWhy do you not change the
water when it smells badrdquo He said to him ldquoInstead of the perfumes and aromatics that I
used in the world I must bear this bad smellrdquo (Arsenius 18)
A Arsenius determined that his attachments to worldly things had become obstacles to a deeper
dependence on God and a real love for him
B He was determined to overcome these obstacles by deliberately sacrificing luxuries and even
taking on things that were disagreeable
C He sought out penances that were opposed to the things he used to depend on
IV Abba Macarius the Great
A He was born about the year 300 in Lower Egypt probably not far from Alexandria He was
about 50 years younger than Antony
B In his youth he worked as a camel driver and merchant
1 He sold natron a naturally-occurring compound of sodium that was used for a variety of
household cleaning purposes as an early form of body soap and toothpaste and as a
preservative for food
2 Natron gave its name to the town of Nitria and to the monastery founded nearby
3 Some people suggested that Macarius actually stole the natron that he later sold
C He was later ordained as a priest and lived in solitude on the outskirts of his village
D He went to the desert under somewhat unusual circumstances
1 A young woman from the town where he lived became pregnant with her boyfriend When
confronted by her father she blamed it on Macarius
2 Macarius was seized beaten and humiliated by the townsfolk He remained silent and did
not contradict the womanrsquos story
3 He worked hard to make baskets which he sold and sent the money from them to support the
girl whom he referred to as his ldquowiferdquo
4 When the time came for her to deliver her child she was in labor for five days and could not
give birth until she told the whole truth
5 Macarius was vindicated and the townsfolk came to apologize He fled the town to preserve
his solitude and humility and went to Scetis
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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E Cassian says Macarius was the first to find a way to live at Scetis
V Abba Pambo said to him ldquoFather say a word to the brethrenrdquo He said ldquoI have not yet
become a monk but I have seen monksrdquo (Alphabetikon Macarius 2)
A This story comes from a time when Macarius had been living for many years at Scetis and had
become the abba of the place
B He relates how he left Scetis for a while and met two hermits who lived like wild beasts in the
deep desert totally cut off from all human contact
C They wore no clothes and depended totally on God for safety shelter and food They had been
living this way for forty years
D He realized that for as much progress as he had made there was still a long way to go before he
could say he was completely detached from the world and dedicated to God
E It is a reminder that the spiritual battle and the work of growing in holiness is never really
finished as long as we are in this world
VI Abba Macarius while he was in Egypt discovered a man who owned a beast of burden
engaged in plundering Macariusrsquo goods So he came up to the thief as if we were a
stranger and he helped him to load the animal He saw him off in great peace of soul
saying ldquoWe have brought nothing into this world and we cannot take anything out of the
worldrdquo (1 Tim 67) (Macarius 18)
A This is one of several stories that speak of Macariusrsquo simple happy detachment from material
goods
B This is particularly interesting given his background and the fact that he was sometimes accused
of having been a thief himself
C It was said that if people treated him as a saint he avoided them but if they brought up his
supposedly shady past he welcomed them joyfully because they helped him to stay humble
VII Macariusrsquo humility allowed him to be gentle with the brethren
A One story relates how he had a vision of the Devil going to tempt the young brothers in the
monastery On returning the demon noted that he had been vanquished by all the brothers but
one whom he was able to tempt to various sins
B Macarius went down to speak to that brother who was hesitant to share his struggles with the
abba Instead Macarius mentioned the things that he knew the young brother had been tempted
by as if he (Macarius) himself still struggled with them He asked the brother to pray for him
and to offer advice if he had any
C In this way the brother felt free to open up and to admit that he ldquoalsordquo had the same problem
The two of them were able to converse freely and honestly about the sins that were troubling the
brother
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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D The next time the Devil came to tempt the brothers he told Macarius that he was not able to
conquer any of them especially the brother with whom Macarius had spoken who had
developed new strength against temptation
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
HEROES OF THE DESERT S T U D Y G U I D E
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Not everyone understood Abba Arseniusrsquo desire to remain silent and separated from people What do you
make of it Does it seem extreme to you
2 Do you understand Abba Arseniusrsquo idea that the way to overcome attachments that have become
obstacles between the self and God is to do penance by accepting the opposite sufferingmdashsilence instead
of music bad smells instead of perfumes etc How could you put this into practice in your own life
3 Do you think that Abba Macarius was right in the way that he spoke with the brother who had been
overcome by temptationsmdashas if he himself were the one with many failings Can you think of other
situations in which a similar approach would be effective in helping someone to see the truth
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Topic 9 Saint John and Saint Poemon
I Abba John the Short
A He was born about 339 in Tese near Oxyrhynchus (modern el-Bahnasa) about 300 miles south
of Alexandria on a canal west of the Nile
B He left home at 18 to join the monks of Scetis and was trained by Abba Ammoes for 12 years
C He eventually became a leader at Scetis taking on many disciples himself including Abba
Arsenius He was ordained a priest for the service of the monks
D To preserve his solitude he dug a cave underground where he could retreat from time to time
E After 407 he moved permanently to Antonyrsquos Inner Mountain
II It was said of Abba John that he withdrew and lived in the desert at Scetis with an old
man His abba taking a piece of dry wood planted it and said to him ldquoWater it every day
with a bottle of water until it bears fruitrdquo Then the old man took some of the fruit and
carried it to the church saying to the brethren ldquoTake and eat the fruit of obediencerdquo
(Alphabetikon John the Short 1)
A The water was so far away that he had to leave in the evening stay overnight and return the next
morning
B It took three years for the tree to bear fruit
C This story is the most famous about Abba John It testifies to his unquestioning obedience a
mark of his humility and his trust in his vocation
III Abba John said ldquoI am like a man sitting under a great tree who sees wild beasts and
snakes coming against him in great number When he cannot withstand them any longer
he runs to climb the tree and is saved It is just the same with me I sit in my cell and I am
aware of evil thoughts coming against me and when I have no more strength against
them I take refuge in God by prayer and I am saved from the enemyrdquo (12)
A He had learned from experience not to trust himself but to rely on God in the midst of his
struggles
B This was not something that came automatically to him God trained him through long
experience of temptation His abba advised him not to ask God to take him temptations away
but to give him the strength to bear them well
C He learned how to protect himself from temptations and the occasions of sin He was content
with the knowledge that he was weak and did not resent it
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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IV Abba John said ldquoA house is not built by beginning at the top and working down You
must begin with the foundations in order to reach the top The foundation is our neighbor
whom we must win and that is the place to begin For all the commandments of Christ
depend on this onerdquo (John the Short 34)
A Charity for the neighbor is the beginning of his whole spiritual plan
1 We should have a little bit of all the virtues
2 It takes daily persevering effort to acquire them
3 We must use great patience and fervent love of God
4 We must practice great humility vigilance and purity of speech and thought
5 We must not get angry when insulted but maintain peace and equanimity
6 We must not pay attention to the faults of others but consider ourselves the least of
everyone
7 We must renounce material possessions and live by the Cross
8 We must do our work in peace and persevere in the ascetic life
9 At all times we must remember the nearness of death
V Abba John was singularly generous with him time and energy
A He recognized his abilities and knowledge as gifts from God and therefore something that must
be freely and joyfully shared with others
B He encouraged his disciples to adopt the same attitude toward those who came to them for help
VI Abba Poemen the Great
A He was born around the year 340 He was one of seven brothers all of whom went away together
to become monks
1 Their mother did not want to lose them and came to seek them out in the desert They saw
her coming and ran to their cells locking her out
2 When she pleaded with him Abba Poemen told her that if she wanted to see them in heaven
she had to leave without seeing them in this world
B He settled in Scetis around 370 and had contacts with Arsenius Moses the Ethiopian John the
Short and others
C He is said to have lived until 450 to the age of 110
D The alphabetical collection contains 209 of his sayings
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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1 This is 15 of the whole collection though he is only one of the 131 monks in the book
2 Some scholars think that the collection was begun by his disciples who added other abbasrsquo
sayings to the list of Poemenrsquos that they had already compiled
VII A brother said to Abba Poemen ldquoGive me a wordrdquo The old man said to him ldquoAs long as
the pot is on the fire no fly nor any other animal can get near it but as soon as it is cold
these creatures get inside So it is for the monk as long as he lives in spiritual activities
the enemy cannot find a means of overthrowing himrdquo (Poemen 111)
A Fervor is a necessary component of the spiritual life
B It is kept going by
1 Fear of the Lord
2 Prayer
3 Works of charity
4 Detachment and asceticism
C Still in the midst of fervor moderation and periodic rest are also important
VIII A brother came to see Abba Poemen and said to him ldquoAbba I have many thoughts and
they put me in dangerrdquo The old man led him outside and said to him ldquoExpand your chest
and do not breathe inrdquo He said ldquoI cannot do thatrdquo Then the old man said to him ldquoIf you
cannot do that no more can you prevent thoughts from arising but you can resist themrdquo
(Alphabetikon Poemen 28)
D We will always face temptations as long as we are living in the flesh
E We cannot avoid them even in the solitude of the desert
F The fight goes on continually and so vigilance is necessary
IX A brother said to Abba Poemen ldquoI have committed a great sin and I want to do penance
for three yearsrdquo The old man said to him ldquoThat is a lotrdquo The brother said to him ldquoFor
one yearrdquo The old man said again ldquoThat is a lotrdquo Those who were present said ldquoFor
forty daysrdquo The old man said again ldquoThat is a lotrdquo He added ldquoI myself say that if a
man repents with his whole heart and does not intend to commit the sin any more God
will accept him after only three daysrdquo (Poemen 12)
A It is not the external worksmdashnot even the asceticism of the desertmdashthat ldquowinsrdquo forgiveness from
God
B Rather sins are overcome with patience and great trust in Godrsquos mercy
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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C Forgiveness and reconciliation are gifts of grace and given freely by God They are not earned
even by lots of works This does not mean that penance is unimportant but our focus must be on
internal repentance which leads to conversion
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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REVIEW QUESTIONS
1 What do you make of Abba Johnrsquos total obedience even to the point of watering the stick Was this
ldquoblindrdquo obedience or was it based on something deeper What impact did it have on his life as a monk
As an abba
2 What would Abba Poemen identify as the ldquobare essentialsrdquo of a successful life as a desert monk How
can we translate these into qualities we can seek in our own lives
3 Do you see similarities in the personalities of Abba Poemen and Abba John Where do you think such
similarities originate
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Part IV
Saint Syncletica
and the Desert Ammas
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
HEROES OF THE DESERT S T U D Y G U I D E
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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Topic 10 The Mothers of the Desert
I Not surprisingly ancient sources do not always give ldquoequal timerdquo to the women who
answered the call to live as ascetics in the desert
A The histories do not even fully account for their presence there but they were indeed represented
in large numbers
1 Pachomiusrsquos sister founded a monastery for women near his near Tabennesi
2 The women lived on the other side of the river from the men
3 They followed a similar rule of life and were organized along the same general lines
4 Palladius reports that in the early fifth century at least 400 women lived here
B The Lausiac History of Palladius relates a number of stories of women
1 ldquo The courageous women to whom God granted struggles equal to those of menrdquo
2 He recalls some of them by name
a The matron Paula a confidant of Saint Jerome
b Amma Alexandra who lived walled in a tomb for 10 years
c Amma Isidora who did menial work and let everyone in her convent think she was
insane
C The Sayings of the Desert Fathers include four women along with 128 men
1 Amma Theodora
a She was the wife of a tribune who became notable for her detachment from possessions
b She was often consulted by monks about the monastic life and even the archbishop
Theophilus came to her for counsel
c ldquoJust as the trees if they have not stood before the winterrsquos storms cannot bear fruit so
it is with us This present age is a storm and it is only through many trials and
temptations that we can obtain an inheritance in the kingdom of heavenrdquo
(Alphabetikon Theodora 2)
2 Amma Sarah
a By her own admission she struggled against temptations and impure desires for more
than 13 years She fought against them with strict asceticism
b Finally the demon of lust appeared to her in visible form and admitted defeat
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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c An idea of her spirit of self-denial is given in one anecdote that is told of her She had
lived near a river for 60 years it is said but was surprised one day when someone
mentioned how pleasant it was to be close to running water In all that time she had
never raised her eyes and looked at it
d ldquoIf I prayed God that all men should approve of my conduct I should find myself a
penitent at the door of each one I shall rather pray that my heart may be pure towards
allrdquo (Sarah 5)
D Amma Matrona
1 She was born in Asia Minor in the early fifth century and lived in Constantinople She
married a wealthy man and they had a daughter
2 She was very devout and would spend entire days sometimes in church In her early twenties
she began to live a very ascetical life drawing sharp criticism from her husband
3 Eventually she felt called by God to leave her husband and become a nun she entrusted her
daughter to the care of the widows of the local church and left for the desert
4 To hide from her husband she disguised herself and entered a monastery of men When she
was discovered after some time the abbot arranged for her to enter a womenrsquos monastery in
Emesa where she eventually became abbess
5 Her husband tracked her down and she fled from him to Lebanon After his death she and
the sisters with her moved back to Constantinople where she died at the age of 100 after 75
years of the monastic life
6 ldquoWe carry ourselves wherever we go and cannot escape temptation by mere flight Many
people living secluded lives on the mountain have perished by living like people in the world
It is better to live in a crowd and want to live a solitary life than to live a solitary life but all
the time be longing for companyrdquo
II The best known and most influential of the women of the desert was Amma Syncletica
A She was born in Alexandria Egypt around AD 270
B Her parents were wealthy Christians originally from Macedonia
1 They emigrated to Alexandria because of the reputation of Christians there
2 She had several siblings
a One sister (who was blind)
b A brother who died in childhood
c Another brother who died just before he was to be married
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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3 Her name may give us some indication of her familyrsquos status
a Synkletos (σύγκλητος) = the assembly or senate
b Synkletiko (συγκλητικο) = a senator
c Synkletike (συγκλητικη) = a senatorrsquos wife or daughter
C By all accounts she was extremely beautiful and had many suitors because of her wealth and
rank
1 Her parents encouraged her to marry especially as she was their only hope of grandchildren
2 She ignored her suitors and neglected her appearance so as to discourage them
3 She desired a ldquodivine marriagerdquo a total commitment to Christ
4 Her sacrifice was seen as a new kind of martyrdom
5 She was not persuaded by her parentsrsquo pleading nor by offers of gifts
D She began a strict ascetical life in her parentsrsquo house Her fasting was ldquoa safeguard and
foundation for the other virtuesrdquo
1 When she was made to eat more than a little she was sick
2 When she fasted she felt and looked exceptionally well
E When her parents died she left home with her sister
1 She sold all of the family estate and distributed the proceeds to the poor
2 She lived in a family tomb outside the city spending the time in solitude and prayer to
discern Godrsquos will for her life
F Eventually she sent for a priest from the village In his presence she cut off her hairmdashher last
connection with worldly thingsmdashand made a commitment to live for God alone She went into
the wilderness and began an ascetical life
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Can you identify specifically feminine or ldquomaternalrdquo aspects of the stories and teachings that come down
to us from the desert ammas What special benefits can we derive from them
2 Do you think Amma Matrona was right to leave her family to become a desert nun Why or why not
How did she explain her decision
3 Amma Syncleticarsquos biographer claimed that her decision to give her life completely to Christ was a
greater and more painful sacrifice than if she had died as a martyr Do you agree with this In what ways
do you think he meant it
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 11 Saint Syncleticarsquos Advice for Beginners
I As soon as she entered the wilderness Syncletica began to deny herself all sorts of
things
A In this way her biographer says she headed off the first impulses of temptations
B Her austerities included
1 Reducing her food to only bran bread in small amounts
2 Taking water only when necessary and often no water at all for long periods
3 Sleeping on the ground at all times
4 Constant prayer
5 Practice of the virtues especially faith hope and love
6 Love for neighbor and almsgiving ldquoif not in actuality then certainly in intentrdquo
C She knew to moderate her penance when the battle was easier in order not to lose strength
II Although she loved solitude her reputation spread and women came to her from the
surrounding towns and villages and asked for advice on the spiritual life
A At first she refused to teach them because in her humility she considered herself just a beginner
B Eventually gave into their request and (like Saint Antony) a large part of her Life is a discourse
1 80 of the 113 chapters (70) records her advice to these women
2 However her biographer insists that they learned more from her example than from her
words
C It seems that many women came to live with her in the same region
III She lived in this way into her late 60s After many years of penance she was stricken
with great suffering
A A cancer in her lungs afflicted her for 3frac12 years
B She developed a fever that burned her insides
C Next a terrible infection in a molar quickly destroyed her jaw and her tongue
1 This was particularly devastating as it affected her ability to speak and to teach and
encourage others
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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2 It also became an occasion for testing and teaching others to be humble as it created a
terrible odor that repulsed those who looked after her
D Syncletica became a model of patience in suffering and taught patience to those who tended her
E She suffered in this way for many months and eventually died on the day she had predicted at
the age of 80
IV In her teaching Amma Syncletica was always practical especially with those who were
just starting out in the spiritual life
A ldquoI am telling you these things to safeguard you from the Adversary What is being said however
is not suitable for all but only for those who choose this life Just as one diet is not suitable for
all animals so the same instruction is not appropriate for all peoplerdquo
1 She was attentive to the needs of each person who came to her
2 She sent many home to the city to be holy right where God had put them
3 Those who stayed she led in the way that God knew best
4 She was willing to praise beginners when possible so that they did not get too discouraged
by criticism
5 There is a particularly motherly quality to her approach to holiness
B ldquoFor those who are making their way to God there is at first great struggle and effort but then
indescribable joyrdquo
1 She compares growth in holiness to building a fire
a First there is little to show for it but lots of effort and lots of smoke
b This causes tears and coughing which can lead to discouragement and a desire to give
up
c It is only if one perseveres through this initial phase when it does not seem like much is
happening that one arrives at the flame that is useful and gives warmth
d Because we know it is the Lordrsquos desire to kindle the flame in us we must persevere in
our efforts until it catches
C This growth in holiness requires a total commitment
1 Conversion cannot be something superficial or merely external
2 The renunciation of the world and of the external material things that come from it make it
possible for the nun to concentrate on what needs conversion within herself
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
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3 Syncletica uses the image of cutting off her hair upon entering the monastic life
a Now that the scalp is clean the little ldquolicerdquo that cling to it are visible and can be attended
to
b The locks of hair represent big material attachments The tiny lice are the internal
problems like pride anger and envy They are less noticeable but more dangerous when
hidden
c Now that they are out in the open a nun must not stop growing in holiness until all of
these hidden vices are addressed and eradicated
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think it was any more difficult for Amma Syncletica as a woman to go off into the wilderness
and live the ascetical life than it would have been for a desert monk like Saint Antony Why or why not
2 Have you experienced the kinds of initial trials that Amma Syncletica describes when she uses the image
of trying to light a fire and achieving only smoke at first What makes it difficult to persevere How can
one get the strength to keep going
3 What does Amma Syncletica mean by the ldquolicerdquo that are hidden by the ldquohairrdquo on the ldquoheadrdquo of the soul
How does this image help us to understand the process of conversion in our own spiritual lives Is this an
easy process to undergo Why or why not
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
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Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 12 Saint Syncleticarsquos Wisdom for Lifersquos Journey
I As we have seen Saint Syncletica spent many decades in the desert
A Her advice was not just for beginners but bore the mark of long experience
B She counseled those who joined her to endure trials and persevere for the long journey through
life
C In this way they would put the Enemy to shame
D She compared those who lived the ascetical life to sailors who do not turn back to port at the
sight of a storm but lie quiet for a little while and then resume their journey
II We remember that she was from the port city of Alexandria which was home to the
Pharos the great lighthouse which was among the Seven Wonders of the World A
number of her sayings have to do with sailing navigation or shipbuilding
A ldquoThe mind must become painstakingly diligent with respect to its thoughts We are sailing in
uncertainty For our life is a sea But some parts of the sea are full of reefs and some full also
of monsters but some too are calm We seem to be sailing in the calm during the day It often
happens however that the secular person has saved his ship in the midst of storm and darkness
by crying out and staying awake We on the other hand have drowned in calm waters through
carelessness in letting go of the rudder of righteousness Let the one standing firm therefore
take care lest he fallrdquo (Life para 46ndash48)
B ldquoLike a ship our soul is sometimes engulfed by the waves without and is sometimes swamped by
the bilge-water within We must guard against onslaughts of spirits from outside us and bail out
impurities of thoughts inside us Against the storm waves outside salvation often comes from
ships nearby when the sailors cry out for help But bilge-waters overflow and frequently kill the
sailors often when they are asleep and the sea is calmrdquo (Life para 45)
C ldquoJust as a ship sailing without rudders is constantly tossed about so is danger ever gusting
against negligent souls They are not able to reach a safe harbor since they have dropped the
Lord as their pilotrdquo (Life para 85)
D ldquoJust as one cannot build a ship unless one has some nails so it is impossible to be saved
without humilityrdquo (Alphabetikon Syncletica 26)
III Humility and patience also figured prominently in her spiritual program
A The seemingly little sins like envy and malicious talk were in the long run more dangerous to
the common life than the big ones like lust greed and murder
1 The bigger more obvious sins are healed by being found out and the person is soon brought
to conversion
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
HEROES OF THE DESERT S T U D Y G U I D E
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
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________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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2 But the anger and resentments that one harbors in her heart can linger unnoticed for a long
time and poison relationships in small and subtle ways
3 Once they have taken hold of the heart they become increasingly difficult to root out
i ldquoThey do damage not by the size of their blow but by the negligence of the
woundedrdquo (Life para 65)
B Humility could be acquired she said by the particular asceticism that came from being obedient
1 This internal sacrifice of being obedient to the ammamdashof following anotherrsquos will and
directions rather than our own preferencesmdashis more valuable than lots of external sacrifices
2 There is often danger she saw in doing visible things since they can draw attention to the
one performing the penance
3 But obedience always trains the heart and mind to be humble rather than proud
IV She also saw the necessity of voluntary poverty and detachment from material goods
A It led to freedom from temptation and openness to Godrsquos will
B Detachment was aided by generous acceptance of ascetical penances
C The ldquoinvoluntaryrdquo giving up of strength that came along with old age was also a form of
detachment and led to a greater dependence on God which is very necessary as one draws closer
to death
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 5 9
REVIEW QUESTIONS
1 What might the sayings from Amma Syncletica about ships and navigation tell us about her history and
personality Does this help to ldquohumanizerdquo a figure who would otherwise be somewhat remote from us
2 Amma Syncletica is often more attentive to small internal sins than more visible external ones and
encourages others to be equally vigilant To what do you attribute this special concern of hers
3 How did Amma Syncletica incorporate her personal story and experiencemdashher long life her illness and
her great sufferingmdashinto her teaching on the spiritual life Does this help us or not as we try to learn from
her
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 0
Part V
Finding Healing in the Desert
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 2
II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
HEROES OF THE DESERT S T U D Y G U I D E
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
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Part V
Finding Healing in the Desert
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
HEROES OF THE DESERT S T U D Y G U I D E
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
HEROES OF THE DESERT S T U D Y G U I D E
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 4
REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 5
Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 7
D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 1
Topic 13 Saint Mary of Egypt Into the Desert
I The Life of Saint Mary of Egypt
A Written by Saint Sophronius based on oral accounts
B Begins with the story of Abba Zosimas
1 He was a monk in Palestine (probably near Caesarea) who became a monk in childhood
2 He was very devout and kept the rule without fail becoming expert in every sort of
asceticism
3 When he was around age 53 he was tempted to think there was no one better than himself
4 He was visited by an angel and instructed by God to go to a monastery near the Jordan
where he met very holy monks and lived as the lowest member of the community
C These monks had a special tradition
1 On the First Sunday of Lent the monks went into the desert for solitude
2 Each one would leave the monastery going out by himself hoping to find a hermit to learn
from and returning on Palm Sunday
D One year probably AD 452 Zosimas went out as usual walking farther and farther drawn by a
desire to find a spiritual father to guide him
1 He hurried along as if he were ldquotravelling to a well-known innrdquo
2 On the 21st day he stopped at noon to pray and saw a shadow over his shoulder
a He thought it might be a wild animal or perhaps a demon
b When he made the sign of the cross and it did not run away he knew he would be safe
He turned around to see who it was and the figure ran away
E It turned out to be an old woman completely naked and worn out by penance
1 She fled from him he pursued her and gave her his cloak
2 She knew his name and that he was a priest
3 Zosimas presumed she must have spent her whole life in asceticism but she insisted that she
was just an ordinary sinner totally dependent on God
4 He prevailed on her to tell him her story and finally she agreed
HEROES OF THE DESERT S T U D Y G U I D E
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II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
HEROES OF THE DESERT S T U D Y G U I D E
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5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
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D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
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D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 8
REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 2
II Saint Mary of Egypt
A She was born in Alexandria around AD 376 to a happy well-to-do Christian family and was
baptized as a child
B At the age of 12 she left home
1 She had had a happy home life there were no problems forcing her to leave
2 Rather she was taken by the life of the metropolis and eager to live life on her own
3 She lost her virginity at a young age and gave herself over to lust
4 She insisted that there were no money motives involved in fact she lived in terrible poverty
giving herself to one man after another while she scrounged out a meager living by begging
or spinning
5 This way of life continued she said for 17 years
C One day when she was about 29 she saw a large group of people heading for the port
1 She asked one of the travelers what was happening and she found out they were going on
pilgrimage to Jerusalem to see the Holy Cross exposed at the Church of the Holy Sepulcher
2 She asked who may make the pilgrimage He told her that anyone may go who can pay the
fare
3 She met a number of young men and flirted with them to get on board Once aboard she
seduced crew and passengers alike to ldquopayrdquo for her passage and food
D In Jerusalem she continued her life of dissipation up to the day of the feast
III The Exaltation of the Cross
A One day she saw a large crowd headed for the Church of the Holy Sepulcher and followed along
out of curiosity
1 She found that she could not enter the church because an invisible force repelled her at the
threshold
2 She began to realize that it was because of her sinful life and repented
B Seeing an icon of the Blessed Virgin Mary on the wall she began to pray
1 ldquoIt is not suitable for me defiled as I am to look upon this picture of yourdquo
2 ldquoIt would be right for you in your purity to reject and loathe my impurityrdquo
3 ldquoBut God became man to save sinners and to call them to repentancerdquo
4 ldquoSo help me for I am alone and without any other helprdquo
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 3
5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 4
REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 5
Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 6
D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 7
D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
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Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
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5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
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REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
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For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 3
5 ldquoWhen I see the cross of your Son I will go wherever you shall leadrdquo
C Now she was able to enter and saw the bishop raise up the Cross of Jesus
1 She experienced a conversion and left the church with great joy
2 Then she wondered how to keep her promise to follow the Blessed Mother At once she
heard a voice saying ldquoIf you cross the Jordan you will find peacerdquo
a A man in the crowd pressed some coins into her handmdashldquoHere mother take thisrdquo he
saysmdashand she used the money to buy three small loaves of bread
b She asked the baker how to get to the Jordan River There she found the Church of St
John the Baptist where she went to Mass
c The next day she crossed the Jordan and went into the desert where she would begin a
live of asceticism in reparation for her past sins
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 4
REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 5
Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 6
D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 7
D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 8
REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 4
REVIEW QUESTIONS
1 Mary knew that her story would be painful for Zosimas to hear but she thought it was important to tell
him Why do you think she felt this to be true Do you agree with her
2 What was your initial reaction to hearing about the way Mary lived as a young woman Do you think
that at the time the Lord was judging her in the same way Why or why not
3 Do you think it was really possible for Mary to be converted all at once as she claimed What would
make it difficult to accept this What makes it possible to take her at her word
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 5
Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 6
D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 7
D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 8
REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 5
Topic 14 Desert Conversions Saint Mary of Egypt and
Saint Moses the Ethiopian
I Mary of Egypt lived in the Judean desert for a total of 46 years
A The first 17 years consisted of hard penance
1 This was to make up for the 17 years she had spent in lust and self-indulgence
a We have seen this pattern already in some of the other monks who did penance to make
up for excesses in the world
b Mary experienced many temptations in these early years mostly brought on by memories
of the things she used to do the places she used to go the songs she used to sing and
jokes she used to tell etc
2 She had only taken 2 frac12 loaves of bread into the wilderness with her when they ran out she
learned to live on herbs and grasses
3 She relates that when memories of her old life came to her she would recall the sweet
memory of the day of her conversion
a She would call to mind the image of the Blessed Motherrsquos icon and of her conversion
with Our Lady that day
b She would call on Our Lady to remember that day too and the promises they had made
to one another
B She asks Zosimas to return the following Holy Thursday with the Eucharist
1 She has not been able to receive the sacrament during all these years
2 The following Lent she says he is not to leave the monastery
3 Rather on the night of the Lordrsquos Supper he should come out to the Jordan and meet her
there with Holy Communion
4 In the meantime he is to tell no one about her
C He does as she requests and goes out to meet her the next year
1 Zosimas sees Mary cross the Jordan by walking on the water
2 They pray together and he gives her communion
3 Although he begs her to stay she leaves quickly She promises him that if he looks for her
the next Lent he will find her in the place they first met
4 She dies that night he finds her body the following year and buries it
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 6
D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 7
D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 8
REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 6
D Zosimas quickly tells her story and she becomes a model of repentance
1 Like St Paul Mary may be considered an ldquoextreme caserdquo of Godrsquos mercy
a Zosimas assumed she must always have been holy
b Mary knows that the transformation in her soul is due to Godrsquos grace and not her own
deserving it or earning it
2 The fact that she was healed of many sins led to a great love for Christ
3 It is a powerful reminder that we must never lose hope for anyonersquos conversion and
salvation
II Saint Moses the Ethiopian
A ldquoEthiopianrdquo does not necessarily mean from the nation we know as Ethiopia
1 Aithiops (Αιθίοψ) = a somewhat generic Greek term for black Africans derived from the
Greek aithos (αιθός) ldquoburntrdquo and ops (όψ) ldquofacerdquo
2 Thus he is sometimes called simply ldquoMoses the Blackrdquo
3 In Greek geography Aethiopia referred to all of sub-Saharan Africa
B Born about 330 he became a servant to a government official in Nitria
1 He was soon dismissed for stealing from his master
2 He turned to a life of crime becoming the leader of a gang of 70 thieves
3 A shepherdrsquos dog sounded the alarm on one of his burglary attempts and he swore revenge
After going after the shepherd he fled to the desert perhaps to escape the authorities
III Eventually he arrived at the hermitages of Scetis which had been founded at about the
time he was born
A It is unclear whether his conversion happened on his way there or only once he arrived and met
the monks
B At any rate he changes his life and becomes a monk at Scetis
C He is first under the direction of Abba Isidore who teaches him patience and perseverance
1 At first he is very hard on himself taking on strict penances
2 He has brought himself with him into the desert after all and is troubled with many
temptations and memories of his old life
3 Several times he is ready to leave the desert because the trial is so fierce
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 7
D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 8
REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 7
D Isidore advises him to calm down and to be content to grow in virtue gradually just as the dark
sky lightens gradually as the sun rises
1 This is a difficult lesson for Moses to accept he is tough and wants to solve the problem right
away
2 He is encouraged by the thought that God provides help for those who struggle to do his will
E Moses later became a disciple of Abba Macarius Moses was thus a spiritual ldquograndsonrdquo of St
Antony who had trained Macarius
IV Mosesrsquo deep repentance for his sins and his fierce battles against temptations lead him
to
A True humility
B An unwillingness to judge any of his neighbors
C A deep joy in Godrsquos love and in having been forgiven by God
D A genuine hospitality and love of neighbor
V He became a priest at the urging of the abbot in order to provide the sacraments for
his fellow monks Eventually seeking greater solitude he moved to Petra
VI He dwelt in the desert until he was 75 He died on August 28 410
A At that time barbarians attacked Scetis
B He sent his disciples away though 7 remain with him and they died a martyrrsquos death At his
death he left behind 70 disciples
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 8
REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 8
REVIEW QUESTIONS
1 Did Mary see her ascetical life as ldquopaying offrdquo her past sins If not what was the purpose of her time in
the desert Did she accomplish what she set out to do there
2 Mary of Egypt and Moses the Ethiopian both took winding paths to get to the desert Does this make a
difference in the ldquovaluerdquo of their self-offering to the Lord Why or why not
3 What particular challenges did Moses face as a desert monk because of his personal history Did his past
experience give him any particular benefit or advantage as a monk
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 6 9
Topic 15 Saint Moses of Ethiopia The Convertrsquos Wisdom
I Saint Mosesrsquo experience of sin and conversion led him to be compassionate toward
others
A One very powerful anecdote expresses his attitude quite well
1 The fathers of Scetis were gathered to judge a brother who had committed a serious fault
2 They had sent for Moses but he would not come They sent again and would not begin until
he arrived
3 He finally came carrying a large basket filled with sand He had pierced a hole in the basket
so that the sand ran out behind him
4 When they asked what he meant by this he replied ldquoMy many sins run out behind me and I
do not see them and today I am coming to judge the error of anotherrdquo
5 Impressed by his words and actions the assembly forgave the brother and gave him another
chance
B Moses advised that a person must ldquodie to his neighborrdquomdashthat is he must not notice his faults or
judge him in any way
C If one pays attention to his own sins and weaknesses he will not notice those that his neighbor
may commit
II Hospitality was a key virtue in the desert
A Moses was known for being hospitable to all who came to him
B This was a mark of his humility and of the joy he took in being a monk and having been
forgiven
C Hospitality even trumped the necessity of fasting
D It set him apart from more abstemious monks like Abba Arsenius though both ways were
pleasing to God
E It gave him an opportunity to practice charity as well as dependence on God
1 When he moved to Petra he was worried that he would not be able to find water there
2 A voice told him to go and not to be anxious about anything
3 As soon as he arrived he had visitors and had to use all the water he had brought with him to
prepare food for them
4 He immediately began to pray to the Lord for rain so that he would have the water he needed
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 0
5 They asked him why he kept getting up and going outside (he was looking for rain clouds)
He explained
6 ldquoI was arguing with God saying lsquoYou brought me here and now I have no water for your
servantsrsquo That is why I was going in and out I was going on at God until he sent us some
waterrdquo (Alphabetikon Moses 13)
a This shows a great deal of trust and humble acceptance of Godrsquos will
b He is able to pray with boldness because he relies on God to keep his promises and to do
what is necessary
III Moses recognized the importance of stillness in the spiritual life
A ldquoGo sit in your cell and your cell will teach you everythingrdquo (Moses 6)
1 This simple advice seems to indicate that persevering daily commitment to Godrsquos will is the
key rather than frantic activity
2 It is particularly meaningful coming from someone like Moses who spent his youth calling
his own shots
3 Stillness provides the opportunity to hear God clearly and to discern his will
B In the cell the monk has the opportunity to persevere in prayer
1 ldquoIf a manrsquos deeds are not in harmony with his prayer he labors in vain We should no
longer do those things against which we pray For when a man gives up his own will then
God is reconciled with him and accepts his prayersrdquo (Alphabetikon Moses 4a)
a In other words prayers must be translated into actionmdashwe must trust God to answer our
petitions and make the changes that we know are necessary for us
b Again humble trust is the key When we know that our will is in conformity with Godrsquos
will we believe and hope that he will give us what we need to do his will at the time that
we need it
2 Prayer for the neighbor helps us to overlook his faults and to grow in charity
3 Communion with God in prayer keeps our attention fixed on heaven which allows us to bear
with the sufferings we encounter in this world
a ldquoThis is what peace is Encourage yourself with this thought lsquoAffliction lasts but a short
time while peace is forever by the grace of God the Wordrsquordquo (Alphabetikon Moses 7a)
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 1
REVIEW QUESTIONS
1 Do you think that Mosesrsquo history made a difference in the way that his fellow monks looked at him and
listened to his words Would it have been a positive or negative difference Why
2 Moses was well-known for his cheerfulness and hospitality toward visitors To what do you attribute
these aspects of his personality and spiritual life
3 How do you interpret Mosesrsquo advice to learn holiness by sitting in your cell How can we apply this word
to our modern lives What impact could this have if we really tried to follow it What things would have
to go or at least be modified from our day-to-day lives
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 2
For Further Reading
Athanasius The Life of Saint Antony Ancient Christian Writers Number 10 Translated by Robert T
Meyer New York Newman 1950
Basil the Great Ascetical Works The Fathers of the Church Volume 9 Translated by M Monica
Wagner Washington DC Catholic University of America Press 1950
Chitty Derwas The Desert a City An Introduction to the Study of Egyptian and Palestinian Monasticism
under the Christian Empire Crestwood NY St Vladimirrsquos Seminary Press 1966
Cyril of Scythopolis The Lives of the Monks of Palestine Translated by RM Price Kalamazoo Mich
Cistercian Publications 1991
The Desert Fathers Translated and Introduced by Helen Waddell New York Vintage 1998
The Desert Fathers Sayings of the Early Christian Monks Translated by Benedicta Ward London
Penguin 2003 [This collection follows the text of the Latin Verba seniorum translated by Pelagius in AD 550 and used by most Western
authors from the Middle Ages to the modern period]
Dunn Marilyn The Emergence of Monasticism From the Desert Fathers to the Early Middle Ages
Oxford Blackwell 2000
Early Christian Lives Translated and edited by Carolinne White London Penguin 1998
Early Monastic Rules The Rules of the Fathers and the Regula Orientalis Translated by Carmela
Franklin et al Collegeville Minn The Liturgical Press 1982
The Evergetinos A Complete Text In four volumes Translated and edited by Bishop Chrysostomos et
al Etna Calif Center for Traditional Orthodox Studies 1988
John Cassian The Conferences Ancient Christian Writers Number 57 Translated by Boniface Ramsey
New York Newman 1997
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 3
________ The Institutes Ancient Christian Writers Number 58 Translated by Boniface Ramsey New
York Newman 2000
John Climacus The Ladder of Divine Ascent The Classics of Western Spirituality Translated by Colm
Luibheid and Norman Russell Mahwah NJ Paulist 1982
John Moschos The Spiritual Meadow Translated by John Wortley Kalamazoo Mich Cistercian
Publications 1992
Hausher Ireacuteneacutee Spiritual Direction in the Early Christian East Translated by Anthony P Gythiel
Kalamazoo Mich Cistercian Publications 1990
The Letters of Saint Antony the Great Translated by Derwas Chitty Oxford SLG Press 1975
The Life of Our Holy Father Among the Saints Moses the Ethiopian Seattle Saint Nectarios Press 1991
The Lives of the Desert Fathers The Historia Monachorum in Aegypto Translated by Norman Russell
Kalamazoo Michigan Cistercian 1981
The Lives of Simeon Stylites Translated by Robert Doran Kalamazoo Michigan Cistercian 1992
Merton Thomas The Wisdom of the Desert Sayings from the Desert Fathers of the Fourth Century
New York New Directions 1970
Pachomian Koinonia The Lives Rules and Other Writings of Saint Pachomius and His Disciples In
three volumes Translated by Armand Veilleux Kalamazoo Michigan Cistercian 1980ndash8289
Palladius The Lausiac History Ancient Christian Writers Number 34 Translated by Robert T Meyer
New York Newman 1964
Paphnutius Histories of the Monks of Upper Egypt and the Life of Onnophrius Translated by Tim
Vivian Kalamazoo Mich Cistercian Publications 1993
Pseudo-Athanasius The Life of the Blessed and Holy Syncletica Part One The Translation by Elizabeth
Bryson Bongie Eugene Ore Wipf and Stock 2003
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986
HEROES OF THE DESERT S T U D Y G U I D E
W W W N O W Y O U K N O W M E D I A C O M 1 - 8 0 0 - 9 5 5 - 3 9 0 4 copy 2 0 1 2 7 4
Rubenson Samuel The Letters of St Anthony Monasticism and the Making of a Saint Minneapolis
Fortress 1995
The Sayings of the Desert Fathers The Alphabetical Collection Translated by Benedicta Ward
Kalamazoo Michigan Cistercian 1975
Stewart Columba Cassian the Monk Oxford Oxford University Press 1998
Swan Laura The Forgotten Desert Mothers Sayings Lives and Stories of Early Christian Women
Mahwah NJ 2001
Theodoret of Cyrrhus A History of the Monks of Syria Translated by RM Price Kalamazoo Mich
Cistercian Publications 1985
Ward Benedicta Harlots of the Desert A Study of Repentance in Early Monastic Sources Kalamazoo
Michigan Cistercian 1987
The Wisdom of the Desert Fathers Systematic Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Sister Benedicta Ward Oxford SLG Press 1986
The World of the Desert Fathers Stories and Sayings from the Anonymous Series of the Apophthegmata
Patrum Translated by Columba Stewart Kalamazoo Mich Cistercian Publications 1986