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Athanasius and Asceticism, by David Brakke

Download PDF Athanasius and Asceticism, by David Brakke

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Review

"There is much to commend in this fine book... Brakke does not succumb to the reductionist tendencies of Athanasian studies: he presents a theologically articulate, often misunderstood, ascetically oriented, ecclesiastically dedicated, visionary, and well-educated theologian whose agenda was to create a church in which all could have easy access and full status. Brakke has presented us with a portrayal of Athanasius that can be believed and trusted." (Richard Valantasis Journal of Religion)"Advances our understanding of Athanasius and of Christian asceticism. Brakke brings a social historian's sophistication and a linguist's ability... providing a clear thesis with which to reckon." (Joseph W. Trigg Church History)"A splendid contribution to the continuing debates about the relation of theology to politics in the controversies of the fourth Christian history." (Theology)"A fine book... Brakke argues convincingly that Athanasius sought both to regulate the role of virgins (and women in general) in the life of the Church by removing them from public activities and to persuade the men who lived as monks... to become more actively involved in their local churches." (Journal of Ecclesiastical History)

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About the Author

David Brakke is an associate professor of religious studies at Indiana University.

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Product details

Paperback: 376 pages

Publisher: Johns Hopkins University Press (December 10, 1998)

Language: English

ISBN-10: 0801860555

ISBN-13: 978-0801860553

Product Dimensions:

5.5 x 0.9 x 8.5 inches

Shipping Weight: 1.2 pounds (View shipping rates and policies)

Average Customer Review:

4.5 out of 5 stars

3 customer reviews

Amazon Best Sellers Rank:

#1,066,572 in Books (See Top 100 in Books)

This book is a reworking of Brakke's doctoral dissertation. As such, it is steeped in scholarly detail. At the same time, it is very readable by ordinary people, because of the excitement with this Brakke presents his subject matter.Athanasius is little known to many people today, yet he was, by some estimations, the most influential person in the fourth century. Brakke's book focuses on Athanasius' central objective: to bring the independent monasteries of Egypt under the control of the bishops. In the process of conveying this highly political goal by someone usually considered a "theologian," Brakke shows how religion and politics are never separate endeavors. He presents clearly and effectively the key issues that were at stake in Athanasius' battle with the "Arians" as well as in his production of "The Life of Anthony," the Egyptian monk.Brakke's work is focused tightly on his subject matter, leaving for others the exploration of Athanasius' engagement with emperors (see, e.g., Athanasius and Constantius: Theology and Politics in the Constantinian Empire. It is not every day that a doctoral dissertation translates into exciting historical reading, but Brakke has succeeded in making this a reality. Highly recommended.

There is a wonderful story about Athanasius' fourth exile under Emperor Julian that should not go unnoticed. Having angered Julian, Athanasius fled from the emperor's wrath by boat. With Julian's agents in hot pursuit, but a good gap between them, he suddenly ordered his oarsman to turn the boat around and return to Alexandria. When his boat passed the emperor's agents, the agents, not recognizing him, called out "have you seen Athanasius?" Coyly, Athanasius replied, "he is not far away!"Of course, his bravado saved his skin and the Church benefited from his longer life, but this reader of David Brakke's book could not help but find within the story a metaphor for his experience in reading this study of Athanasius' life. A study of Athanasius' asceticism is not a bad way to explore his life. It is one of the defining themes of his episcopacy, and as Brakke makes clear, contextualizes many of his efforts to unify the Egyptian Church in a period of disunity. Asceticism is a cornerstone in his praxis for building a Christian commonwealth. But the focus on asceticism, which I would view as a rather narrow spiritual category, has an innate limiting quality that naturally pushes other historical concerns out of the picture leaving the bishop's life incompletely defined. While emperors, councils, and heretics get their due notice, Athanasius' many problems with them are defined by the ascetical scope, and the full perspective of Church politics suffers from it. Athanasius can be seen as much as a divider as he was a uniter (he seems to have possessed a temper), and the dynamics of his episcopacy, which included charges of treachery, torture, backroom dealings, and shady finances, are slighted by a study I largely consider "spiritual" in scope. So, like Julian's agent in the boat, I know he is not far away, but by clear sight, I am left hoodwinked.Such criticism is muted, however, by the outstanding study itself which contains much good for understanding early Egyptian Christianity. Brakke makes clear that Athanasius was largely driven by his desire to create a unified Church and his ascetical theology was the means by which he sought do it. Virgins and desert ascetics were incorporated into the Church's framework with an emphasis on imitating and mirroring the saints, the Virgin Mary for women and Saint Anthony for men. Brakke examines the virginal communities in town and desert monasteries. Athanasius' relationship with the Pachomian federation and his writing of the "Life of Anthony" are given much space in this study. However, for additional insights in this area, I would recommend William Harmless' book Desert Christians: An Introduction to the Literature of Early Monasticism.Brakke covers Athanasius' battles with Melitians (similiar to Donatists), Arians, and monks who were unreceptive to his efforts to regulate monastic communities or, once under Church authority, were unwilling to assist in the Church's administration. Athanasius liked to make good monks into good bishops whenever possible. Monastics were an important resource in bringing heretics into the fold and create political unity.While Athanasius was respectful of "academic" Christianity in Alexandria and the work of Origen, study that leads to salvation is remodeled by him to the ethical sphere emphasising mortification of the flesh and demonic combat. This adjustment in soteriology by Athanasius replaces the horizontal thinking on salvation found in early Alexandrian Christianity with a vertical perspective that quite literally sees Christ's redeeming power occuring "in the air" as an affront to demons. In his analysis, Brakke often contrasts Origen and Athanasius, which is also a contrast between "academic" and "ecclesiastical" Christianity, to illustrate important changes in theology but also a change in the church's power dynamics. (Additional reading on this shift in theology should include Panayotis Tzamalikos' book Origen: Cosmology and Ontology of Time (Supplements to Vigiliae Christianae). Though it does not contrast Origen and Athanasius, it does give a good presentation of Origenist theology.) Athanasius uses his theology to lessen the influence of the schools and strengthen the bishops teaching office. For Athanasius, unity comes from the bishop, not schoolroom debating circles.Brakke's presentation of Athanasius ascetical theology is clear and well presented in the third chapter of this book. Athanasius' ascetical thinking is rational and balanced. It is applied to all levels of church life in an effort to secure salvation at all levels of Christian vocation and commitment. Extreme asceticism and negative views of marriage have no place in the Athanasian commonwealth. Athanasian spirituality is an embodied spirituality that never devolves into gnostic dualism or social division, nor does it lapse into Pelegian thinking, grace and virtuous exercise are parallel realities in the path to Heaven. Despite the presence of demons that hinder Christian efforts, Athanasius makes clear that Christ makes for an easy ascent. "God became man, so that we might become God," to quote the saint.Despite a little myopia created by author's scope, this was a very good book for me and I learned quite a bit about Athanasius and asceticism. I plan to read more of Brakke's books. I certainly recommend this one.

Yes, this is the same book published in hardcover as "Athanasius and the Politics of Asceticism," from Oxford. I appreciate changing the title, because some chapters aren't as much about politics.

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