Virgins Of God The Making Of Asceticism In Late Antiquity

Many of the institutions fundamental to the role of men and women in society today were formed in late antiquity. This path-breaking study offers a comprehensive look at how Christian women of this time initiated alternative, ascetic ways of living, both with and without men. The author studies how these practices were institutionalized, and why later they were either eliminated or transformed by a new Christian Roman elite of men we now think of as the founding fathers of monasticism. - ;Situated in a period that witnessed the genesis of institutions fundamental to this day, this path-breaking study offers a comprehensive look at how ancient Christian women initiated ascetic ways of living, and how these practices were then institutionalized. Using the organization of female asceticism in Asia Minor and Egypt as a lever, the author demonstrates that - in direct contrast to later conceptions - asceticism began primarly as an urban movement. Crucially, it also originated with men and women living together, varying the model of the family. The book then traces how, in the course of the fourth century, these early organizational forms underwent a transformation. Concurrent with the doctrinal struggles to redefine the Trinity, and with the formation of a new Christian --eacute--;lite, men such as Basil of Caesarea changed the institutional configuration of ascetic life in common: they emphasized the segregation of the sexes, and the supremacy of the rural over urban models. At the same time, ascetics became clerics, who increasingly used female saints as symbols for the role of the new ecclesiastical elite. Earlier, more varied models of ascetic life were either silenced or condemned as heretical; and those who had been in fact their reformers became known as the founding fathers of monasticism. -

Situated in a period that witnessed the genesis of institutions that have lasted to this day, this path-breaking study looks at how ancient Christian women, particularly in Asia Minor and Egypt, initiated ascetic ways of living, and how these practices were then institutionalized. Susanna Elm demonstrates that--in direct contrast to later conceptions--asceticism began primarly as an urban movement, in which women were significant protagonists. In the process, they completely transformed and expanded their roles as wife, mother, or widow: as Christian ascetics, they became `virgin wives', `virgin mothers', and `virgin widows' - with all the legal and economic implications of such a dramatic shift. As importantly, though, Christian men and women ascetics lived together. As `virgins of God' they created new families `in Christ'. No longer determined by their human bonds or human sexuality, they were `neither male nor female'. Finally, the book demonstrates how asceticbishops - today known as saints - eventually `reformed' these early models of communal, ascetic life by dividing the `virgins of God' into monks and nuns and thus laid the foundation for the monasticism we know today.

In Late Antiquity the emergence of Christian asceticism challenged the traditional Greco-Roman views and practices of family life. The resulting discussions on the right way to live a good Christian life provide us with a variety of information on both ideological statements and living experiences of late Roman childhood. This is the first book to scrutinise the interplay between family, children and asceticism in the rise of Christianity. Drawing on texts of Christian authors of the late fourth and early fifth centuries the volume approaches the study of family dynamics and childhood from both ideological and social historical perspectives. It examines the place of children in the family in Christian ideology and explores how families in the late Roman world adapted these ideals in practice. Offering fresh viewpoints to current scholarship Ville Vuolanto demonstrates that there were many continuities in Roman ways of thinking about children and, despite the rise of Christianity, the old traditions remained deeply embedded in the culture. Moreover, the discussions about family and children are shown to have been intimately linked to worries about the continuity of family lineage and of the self, and to the changing understanding of what constituted a meaningful life.

This volume in the ongoing Late Antique Archaeology series draws on material and textual evidence to explore the diverse religious world of Late Antiquity. Subjects include Jews and Samaritans, orthodoxy and heresy, pilgrimage, stylites, magic, the sacred and the secular.

This study provides a fresh perspective on the concept of repentance in early Christianity. Alexis Torrance focuses on writings by several ascetic theologians of the fifth to seventh centuries, and also examines texts from Scripture, early Christian treatises and homilies, apocalyptic material, and canonical literature.

Late antiquity is increasingly recognised as a period of important cultural transformation. One of its crucial aspects is the emergence of a new awareness of human individuality. In this book an interdisciplinary and international group of scholars documents and analyses this development. Authors assess the influence of seminal thinkers, including the Gnostics, Plotinus, and Augustine, but also of cultural and religious practices such as astrology and monasticism, as well as, more generally, the role played by intellectual disciplines such as grammar and Christian theology. Broad in both theme and scope, the volume serves as a comprehensive introduction to late antique understandings of human individuality.

The essays in this provocative collection exemplify the innovations that have characterized the relatively new field of late ancient studies. Focused on civilizations clustered mainly around the Mediterranean and covering the period between roughly 100 and 700 CE, scholars in this field have brought history and cultural studies to bear on theology and religious studies. They have adopted the methods of the social sciences and humanities—particularly those of sociology, cultural anthropology, and literary criticism. By emphasizing cultural and social history and considerations of gender and sexuality, scholars of late antiquity have revealed the late ancient world as far more varied than had previously been imagined. The contributors investigate three key concerns of late ancient studies: gender, asceticism, and historiography. They consider Macrina’s scar, Mary’s voice, and the harlot’s body as well as Augustine, Jovinian, Gregory of Nazianzus, Julian, and Ephrem the Syrian. Whether examining how animal bodies figured as a means for understanding human passion and sexuality in the monastic communities of Egypt and Palestine or meditating on the almost modern epistemological crisis faced by Theodoret in attempting to overcome the barriers between the self and the wider world, these essays highlight emerging theoretical and critical developments in the field. Contributors. Daniel Boyarin, David Brakke, Virginia Burrus, Averil Cameron, Susanna Elm, James E. Goehring, Susan Ashbrook Harvey, David G. Hunter, Blake Leyerle, Dale B. Martin, Patricia Cox Miller, Philip Rousseau, Teresa M. Shaw, Maureen A. Tilley, Dennis E. Trout, Mark Vessey