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Journal of Early Christian Studies 11.4 (2003) 576-577



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Abba Isaiah of Scetis. Ascetic Discourses. Translated by John Chryssavgis and Pachomios (Robert) Penkett. Cistercian Studies Series 150. Kalamazoo: Cistercian Publications, 2002. Pp. 282. $21.95 (paper).

Though the historical figure of Abba Isaiah of Scete is enigmatic, and the history of the Greek text of the Ascetic Discourses is complex, the Discourses are one of the most important and revered witnesses to the tradition of the desert fathers. John Chryssavgis and Pachomios Penkett have provided through their translation and introduction a convenient entry into the thought world of this ascetical treatise whose perspectives on the monastic life form the foundation of much subsequent spiritual writing, particularly in the Christian East.

In reviewing the scholarly controversy regarding the identity and geographical provenance of Isaiah, the translators point out where multiple authors of the Discourses are suspected (a disciple Abba Peter is a principal candidate), but they endorse the traditional attribution to Isaiah of Scetis, who emigrated from Egypt to Palestine where he became an exemplar of Gaza asceticism in the fourth-fifth centuries.

The Ascetic Discourses prove to be a repository of contemporary spiritual writers whom the translators abundantly reference. While seldom citing an author, Isaiah owes much to Evagrius, John Climacus, Barsanuphius, Pseudo-Macarius, Cassian, Gregory of Nyssa, Isaac of Nineveh, and the Apophthegmata Patrum. The text in turn would acquire a somewhat canonical status as Dadisho Qatraya in the seventh century, and in the twelfth century an anonymous author composed Syriac commentaries on the Discourses.

Isaiah's audience is monks living in a community or monastery in which solitude is understood to be internal, not physical. The content of the twenty-nine discourses is free ranging counsel to the point of rambling without a consistent organizing theme. On the other hand Isaiah's observations are very particular and concrete, describing just how a person unwittingly commits sin and how humbly and completely one must renounce and deny oneself. Isaiah presses his readers to be self-sufficient, humble individuals, neither encroaching upon others nor allowing oneself to be encroached upon, yet willing to serve any who ask for help.

Isaiah is emphatic that the monastic and solitary life needs to be disciplined, i.e., governed by rules that he takes the prerogative to construct. "Take care not to forget to follow my rules; otherwise, you will understand, I will not let you stay with me" (Discourse 1). Usually, Isaiah is not so harsh, but he details the [End Page 576] problems of living in close community and in solitude with numerous brothers. Dealing with difficult people and managing one's own ego and desires, which reveal your self-centeredness, as well as combating pride in one's ascetic labors (Discourses 3, 4, 5) are issues addressed periodically throughout the work. The need for humble self-assessment is eternal. "Each day, before you do anything, remember and always consider where you are and where you must go when you die, and you will not neglect your soul for even a day" (Discourse 16). "Humility is considering oneself to be sinful and not doing any good before God" (Discourse 20).

Isaiah's counsels never wander far from Scripture with numerous allusions and citations, as well as extended typologies, expositions, and parables to illustrate the virtues and pitfalls of the ascetic endeavor. Discourse 10 presents a parable of two servants sent daily to measure and harvest wheat—one works hard, but can never attain the quota; the other, who figures that it is an impossible task, never tries and wastes the day. The boss validates the efforts of the first and fires the latter. Such is an analogy, Isaiah declares, of ascetic life and discipline.

In a series of observations to his disciple Abba Peter, Isaiah offers a striking image: "Let us receive the milk of God's holy breast for it will nourish us" (Discourse 25). While the image could be Pauline in origin (1 Corinthians 3:1-2), more likely "the milk of God's holy breast" descends from the Odes of Solomon...

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