Ascetic Behavior in Greco-Roman Antiquity: A Sourcebook (review)

Abstract

Reviewed by: Ascetic Behavior in Greco-Roman Antiquity: A Sourcebook Edward Sellner Vincent L. Wimbush , editor. Ascetic Behavior in Greco-Roman Antiquity: A Sourcebook. Minneapolis: Fortress Press, 1990. Pp. xvii + 514. $41.95. This volume represents the collaborative efforts of nearly thirty members of the Society of Biblical Literature Group on Ascetic Behavior in Greco-Roman Antiquity. The purpose of the book, according to its editor, is "to make accessible in English translation a number of interesting texts that will introduce the reader to a wide range of different types of ascetic piety as different understandings of, and responses to, the Greco-Roman world." This the book does well and, considering the numerous scholars who have contributed to it, very competently. It relies not only upon Greek and Latin texts, but also makes ample use of Coptic and Syriac materials. As a [End Page 222] sourcebook, it sets out to broaden the context in which asceticism has traditionally been understood; that is, primarily equated with various forms of ascetic behavior of early Christian monasticism and desert Christian spirituality. Ascetic practices, as the selections show, were a much wider phenomenon. Although in Christianity they can be traced back to John the Baptist, Jesus, and Paul, they existed in Judaism as well as in Hellenistic-Roman religions and philosophical schools. Aware of this great diversity, those who planned the volume, the editor says, took a "minimalist approach" to the subject of asceticism. They sought to include "representative" texts of a number of types of ascetic piety in Greco-Roman antiquity while avoiding the impression that any one text or group of texts was adequate in fully defining or typifying asceticism. The argument or thesis they propose is that "ascetic behavior represents a range of responses to social, political, and physical worlds often perceived as oppressive or unfriendly, or as stumbling blocks to the pursuit of heroic personal or communal goals, life styles, and commitments." Selections in the book consist of more than abstract theological treatises. They include sermons that were preached to the Christian laity, stories and sayings from the hagiographies of both female and male wisdom figures, ritual texts, and documents that detail archaeological and papyrological discoveries. Thus, the materials bring the reader much closer to the social life, religious views, and spirituality of ordinary people in late antiquity. That is one of its major contributions. As such, the content of the book is divided into five categories based upon literary genres. Under "Homily" are included texts of exhortation toward different kinds of ascetic responses to the world. The section, "Philosophical and Theological Exhortation," contains the visions and moral challenges of philosophers and theologians. "Ritual and Revelation" pertains to various texts on rituals, magical rites, and mysticism which reflect the structure of particular types of ascetic spirituality. "Life and Teachings" refers to the hagiographical texts which tell the stories of saintly heroes and their ascetic disciplines. Finally, the section, "Documentary Evidence," includes a group of texts that draw upon archaeological research that documents the practices of specific communities. Chronological tables and a select bibliography follow. Each text in the volume has a brief introduction which explores the historical context of the translation and pertinent scholarship. Short bibliographies after each selection also provide helpful resources for anyone who wishes to pursue further research. Readers, of course, will naturally have their own preferences regarding the wide variety of texts presented in this volume. As a pastoral theologian and historian of early Christian spirituality, I found some particularly interesting and informative. The text, "On Hermits and Desert Dwellers", translated by Joseph Amar, tells how in Syria, before the Egyptian model of asceticism became dominant, the ascetic ideal was lived within society and did not require escape from "the world." David Hunter's translation, "Ambrosiaster: On the Sin of Adam and Eve," reveals that there were critics of the asceticism developing in early Christianity who spoke against those who would condemn marriage and sexual union. "Peter had a wife and children," Ambrosiaster argues, "and producing children did not prevent him from receiving primacy among the apostles. How, then, can one condemn that which does not restrict merits?" In another text translated by Gail Paterson Corrington...