Ascetics, Authority, and the Church in the Age of Jerome and Cassian: Second Edition

III. THE GROWTH OF ASCETIC SOCIETY

III THE GROWTH OF ASCETIC SOCIETY 1. FROM HERMIT TO COENOBITE Masters and disciples have been observed thus far in a series of poses-of anxiety and guidance, of submission and auth­ ority. Some of their motives and convictions have been laid bare-factors, in other words, that might have made for change-; but this kind of account, dependent on isolated anecdotes, is in danger of providing little more than disjoin­ ted images. The reader of the Apophthegmata wanders, as it were, in a gallery of monastic icons: their colours are often brilliant, their effect (for many) of great spiritual worth; but they can remain, nevertheless, static in one's imagination, even when seen against the changing and familiar background of their age. It is the task of the historian (in contrast, per­ haps, to that of the devotee, or the disciple) to set these figures in motion: to identify and explain, within ascetic society itself, the process of historical development. Hints about the possible direction of that development have emerged already: their belief in visions and in inspiration could create or maintain among these men a growing sense of social dependence and corporate responsibility; and the resulting coenobitic institutions could absorb and adapt the charismatic wisdom and insight of more solitary masters. The fuller story is now called for, a story more detailed and complex. An essential contributing factor to the historical process­ to the increasing adoption of more communal patterns of life-was precisely the current understanding of authority in Egypt, the charism of ascetic pioneers. Their commanding presence had prompted the formation of various groups. Now other factors-their own ambition, perhaps; but much more their very patterns of instruction, and the stability and habits of dependence that instruction encouraged-allIed them first 34 THE DESERT to demand, then to organize, and eventually to rely upon, an arena, or audience, of ever greater social complexity, within which to achieve their effect. In the early stages of ascetic history, those who appear 'eremitic' or 'semi-eremitic' and those regarded as 'coenobi­ tic' had many characteristics and customs in common. Even the most primitive group-master and disciple-could involve the concept of community.l Antony, traditionally the proto­ hermit, wished to distinguish (according to the Life) between community and mere association. He enjoyed the company of other ascetics, and gave them advice; but he would not eat with them.2 Nevertheless, having conquered the demons at the beginning of his own ascetic life, he deliberately sought out the company of an older man; and only when meeting refusal did he withdraw alone to the inner desert.3 Later, he himself provided the focus for a new ascetic group, calming fears, healing enmities, and gathering disciples.4 Pachomius, on the other hand, the coenobitic pioneer, displayed in the early stages of his ascetic career exactly the same hesitation. Having formed his first community, 'he gave them a rule: each man was to fend for himself, and manage matters on his own'. He was able to impose communal meals and a central­ ized economy: but 'he saw that they were not ready yet to bind themselves together in a true community'. Certainly he was unable to command their obedience.s It is unrealistic to suggest, therefore, that Antony repre­ sented an earlier eremitic tradition, doomed to fail, handing on the torch in the nick of time to younger coenobitic pioneers. Antony and Pachomius had many common roots. There is, it is true, a famous passage in the Vita Prima of Pachomius, in which Antony supposedly praises the coeno­ bitic life: 'In the early days, when I became a monk, there was no community for the nourishment of other souls: following the persecution, each of the early monks practised I 'A certain old man, together with another brother, set up a community [KOwoi3WV]', Nau 281; see also 340: both texts emphasize the economic element, especially communal food. 2 V. Ant. 45. 3 V. Ant. 11. "Ibid. 14 f. 5 All in V. Pack. S I , 2, trans. Lefort, 3. On this last point, see below, pp. 51 f. THE GROWTH OF ASCETIC SOCIETY 35 asceticism on his own. But afterwards your father embarked upon this enterprise, with good effect, helped by the Lord , .6 Some of this was wisdom after the event;? but, even as it stands, the passage does not merely reflect the judgement of one generation on...