The emergence and formation of hermit monasticism

A semester-long essay for the Theological Academy examines and studies the topic: “The emergence and formation of hermit monasticism,” which took place in the history of monasticism and asceticism and consideration of historical events that developed in the history of asceticism. The relevance of this work is determined due to the insufficient study of the topic in the history of asceticism, the history of events related with the development and establishment of monasticism.

Despite numerous studies on this topic, many authors did not fully disclose the topic of our work or did not fully disclose it. It should be noted that the sources testify to the importance of this issue, both in the history of asceticism and in general historical understanding. Among the unresolved problems is the question of the main reasons, namely the scrupulous study of this issue in the history of asceticism. Also, great importance is attached to the study of the significance of the emergence and formation of hermit monasticism, as well as the stages of its formation and development. For example, factors such as the history of the emergence of this issue in the history of asceticism are mentioned. In this work we will try to consider all known sources, basic research and answer the questions posed about the significance of the emergence and formation of hermit monasticism, as well as the stages of its formation and development. The study of this topic is also relevant because its results can serve to achieve mutual understanding in history asceticism and the history of events related to the development and formation of monasticism. The main purpose of our essay for the Theological Academy is to study this issue in the history of asceticism, theological analysis and historical understanding of the content of this work, as well as to analyze their development of this issue in the history of asceticism. The object of this study is to study the question of the significance of the emergence and formation of hermit monasticism, as well as the stages of its formation and development. The subject of our semester essay is the study of the question of the significance of the emergence and formation of hermit monasticism, as well as the stages of its formation and development.

The emergence and formation of hermit monasticism

The basis of an essay on the history of asceticism on the topic: The emergence and formation of hermit monasticism is in the reflection of scientific research work of a historical nature. In our essay, we can speak with confidence about the significance of this work, which examines and develops the basic skills of searching, analyzing, systematizing materials and revealing the significance of the historical analysis of the emergence and formation of hermit monasticism. In our essay on the history of asceticism on the topic: The emergence and formation of hermit monasticism, we study, analyze and consider an important theological topic in which a certain scientific position is revealed that confirms our arguments in support of the proposed topic of the essay for the Theological Seminary. The subject of study of Orthodox historians of the pre-revolutionary period was precisely in the department of a historical plot related to the topic of our semester essay for the Theological Seminary, in which we will consider: The significance of the emergence and formation of hermit monasticism; The importance of the emergence and formation of hermitic monasticism; Early Christian evidence of the emergence and formation of hermitic monasticism; Theological analysis of the emergence and formation of hermitic monasticism monasticism; Historical analysis of the emergence and formation of hermit monasticism; Historical information about the emergence and formation of hermit monasticism; Main aspects of the emergence and formation of hermit monasticism; Teachings of the Holy Fathers on the emergence and formation of hermit monasticism; Opinion of modern theologians on the emergence and formation of hermit monasticism;

For quite a long period of time, many Orthodox historians practically did not notice the problem of theological perception of the role of the emergence and formation of hermit monasticism. Studying the history of asceticism allows us to find out the actual historical facts that enable us today to say that the very form of interaction between history and theology is deeply positive.

The emergence of monasticism

The prototype of monastic life is considered to be the last Old Testament Prophet and Forerunner of the coming of Christ - John the Baptist. In fact, from the first times of Christianity until the end of the third century, a continuous series of virgins and virgins, ascetics and ascetics appeared. These people, who voluntarily gave up the pleasures of life, were called by the Greek word “ascetics.” However, systematic pagan persecution did not give the opportunity for the formation of virgin life into well-ordered societies. In addition, the Roman government actively prosecuted celibacy. So, E.I. Smirnov points out that in the 1st and 2nd centuries, asceticism was clearly a solitary phenomenon; ascetics lived in the company of other people, without forming a special society with certain rules of life, and did not consider their vows to be unchangeable. “The monk did not yet know the Great Desert,” points to the words of St. Athanasius the Great I. M. Kontsevich.

By the end of the 3rd century, asceticism took on a more defined form. People striving for the highest moral perfection find it more convenient to lead an ascetic life away from society. Ascetics who retired into the desert were called anchorites, i.e. hermits and hermits, i.e. hermits.

An anchorite is a hermit who has retired to the desert for prayer, fasting and exercises in contemplation of God.

One of these remarkable ascetics is St. Paul of Thebes, the Church especially singles out as the one who laid the foundation for the monastic way of life.

The pull, almost relocation to the desert, begins under Constantine the Great. This happens first in Egypt, and immediately the bifurcation of the monastic path begins, two kinds of life are formed: hermitic and cenobitic. Their essence is shown by the Monk John Climacus: “A community organized according to God is a spiritual laundry, washing away all filth and rudeness and all the ugliness of the soul. Hermitage can be called more beautiful for those who have cleansed themselves of lust, memory and irritability, and then retreated into silence.” And pagan authors writing works against Christians “presented the monks as enemies of the fatherland.”

In addition, new varieties of Christian asceticism appear, such as those who never sleep, holy fools, and the most difficult path of asceticism—pillarism.

Styliteism consists in the fact that the ascetic voluntarily stayed at any time of the day or night in an open area built on a pillar, from where he could preach to the people. The founder of Styliteism is Simeon the Stylite.

Hermitage image of monasticism

The Venerable Anthony the Great (251–356) is rightfully considered the father of monasticism. For a long time he lived as a hermit in strict solitude in the desert on the banks of the Nile. Followers begin to come to him, wanting to learn from him, but he does not agree for a long time; finally, yielding to their requests, he allows them to settle in the neighborhood and build “monasteries” - single cells, like the tents of nomadic tribes. These are the first colonies of hermits. They live separately, as far as possible without communicating with each other, in seclusion and solitude, but still form a “brotherhood”, united by spiritual leadership.

According to the descriptions of St. Athanasius the Great, the Monk Anthony the Great did not give external rules for monastic life; he cared mainly about instilling living piety in his disciples. Responding to the requests of the brethren to give them rules for life, he offered a teaching remarkable in depth and simplicity: “To know all the rules, the Holy Scripture is sufficient, but it will also bring great benefit if the brethren are consoled by mutual teachings.”

Similar settlements arise on the Nitrian mountain around Abba Ammun, and not far from them there are others called “cells”, and even deeper in the desert “monasteries” (from the Coptic Shiite - large plain). The Kellyots live alone in a closed cell. These are the same hermits - “A person who knows the sweetness of a cell avoids his neighbor,” says Theodore of Forme. “If a person does not say in his heart: “I am alone in the world and God”, he will not find peace,” points out Abba Aloniy.

The path of solitary achievement is difficult, not everyone can do, and for many it is dangerous.

Venerable Pachomius the Great.

The solitary way of life - hermitism - is contrasted with another type of monastic life: a cenobitic monastery (cenovia). Its prototype was the early Christian community."

The first cenovia was organized by the Monk Pachomius the Great (292-348 or 349), who began his feat with hermitage. He saw that a solitary lifestyle was unbearable and unhelpful for beginners. The creative freedom of hermitage must be cultivated and prepared gradually, and the Monk Pachomius the Great organizes a hostel in Tavenissi on the basis of strict obedience.

The basis of everything relied on loyalty to the established rules to the smallest detail, with the complete cutting off of one’s will or self-will. Instead of the creative improvisation of hermitage, the idea of a measured life is implemented here and is protected by the harsh discipline of supervision and penalties.

The monastery of St. Pachomius the Great was an educational institution where even those ignorant of the faith were accepted. It was a common life, a common feat, in mutual concerns, where nothing should have been hidden. According to legend, the Angel of the Lord, handing over the charter to the Monk Pachomius the Great, said: “I gave the charter... for those whose minds are still immature, so that, remembering the general rule of life through fear of the Master, even as disobedient slaves, they would achieve freedom of spirit.”

The Monk Pachomius the Great himself founded 9 cinemas. In his monasteries, Pachomius established rules that were binding on everyone. The main requirements of their charter were: chastity, humility, renunciation of everything earthly and unquestioning submission to the mentor. The monks lived in groups of three in each cell, worked together and ate food once a day, which consisted of bread, vegetables and fruits. On Sunday there was also an evening meal.

The Monk Pachomius the Great established that those entering his community should be accepted no earlier than after a year, during which experienced elders tested their readiness to lead life according to these rules. During the life of the Monk Pachomius the Great, the society of monks he founded on such principles increased to 7,000, and a hundred years after his death, to 50,000.

During his holy life, St. Pachomius the Great was awarded by the Lord the gift of clairvoyance and miracle-working.

His sister organizes women's kinovia. N.D. Talberg clarifies that the Monk Pachomius the Great himself founded the first women's monastery on the bank (on the other side of the men's monastery) of the Nile, and its first resident was his sister.

One of the successors of St. Pachomius the Great was Theodore the Sanctified (291 - 348). While Pachomius tried to encourage the brethren to repentance by presenting the terrible fate of sinners, Theodore awakened in their souls more hope than fear.

Bishop Varnava (Belyaev) cites the wonderfully beautiful words of St. Athanasius the Great about the first monastic communities: “The monasteries in the mountains were like tabernacles filled with the divine faces of the psalmists, who were engaged in handicrafts to give mercy, and had mutual love and agreement among themselves. There truly seemed to be some kind of special area of piety and truth there. There was neither oppressor nor oppressed; there were no reproaches from the tax collector.”

The experience of monastic community introduced and spread by the Monk Pachomius the Great allowed his disciples and followers to begin, as it were, a revival in the hearts of believers of the way of life of the early Christian communities - “The multitude of believers had one heart and one soul; and no one called anything of his property his own, but they had everything in common... There was no one in need among them, for everyone who owned lands or houses, selling them, brought the price of what was sold and laid them at the feet of the Apostles; and to everyone was given what anyone needed” (Acts 4, 32, 34, 35).

Reasons for the emergence of monasticism

Orthodox authors see the roots of the monastic way of life in the ascetic experience of both pre-Christian ascetics and true devotees of the faith of the apostolic times and the times of mass persecution of Christians. At the same time, asceticism, as a rule, is understood as the path to religious and moral perfection and union with God. So, A.I. Sidorov points out that this path “presupposes a certain external and internal state of the soul and body of a person, conducive to the specified goal (virginity, abstinence, fasting, prayer, etc.)”

In his opinion, for all pagan ascetics, while they observe the external attributes of an ascetic lifestyle, the virtue of humility is unusual, because the struggle with one passion was accompanied by the slavery of another - they did not have “the power of grace that revives a person, grace was given by Christ”

A wonderful figurative description of the origins of monasticism is given by I.M. Kontsevich. “Just as a crystalline substance, being in a molten state, does not have definite forms, but everything in it is in motion, and only as it cools gradually does it take on certain clear crystal forms, so in the Church - its life, dogmas, canons, its institutions - all at first do not have clearly expressed forms, but later they will flow out of the spiritual essence of the Church according to the laws of truth contained in its depths.

While the state of the Church is still in a molten state and it is completely permeated with the light and warmth of the Holy Spirit, at that time every manifestation of life in it in its essence cannot be untrue, it is all in the Holy Spirit and according to the action of the Holy Spirit.

When the Church expands and absorbs elements that are at the primary stage of spiritual development, which have not yet outlived the “old man” within themselves, then, thanks to this new element that has arrived, deviations “on the right hand and on the left” become inevitable. But the Church feels their falsity. These deviations force the Church to clearly express the original truth, formalize it, symbolize it and set precise boundaries.

This is how the crystallization of forms and the establishment of the Church occurs... Christianity, from its very origins, has within itself all its constituent elements, and the history of Christianity is the development of these elements. So monasticism should have existed from the very beginning of Christianity.

Spread monasticism.

- East

By the end of the 4th century, all of Egypt was covered with monasteries. From Egypt monasticism moves to Palestine. Already in the 20s of the 4th century, the first hermit monastery was formed near Gaza around the cell of St. Hilarion, a disciple of St. Anthony the Great, and nearby the monastery of Epiphanius, later Bishop of Cyprus.

From here monasticism spread throughout Palestine and Syria. Basil the Great, who traveled through Egypt and Palestine and became familiar with the monastic life there, spread male and female monasticism in Cappadocia. The rule he gave to his monks soon spread throughout the east and became universal.

Later, “laurels” appear (narrow passage, street). The first monastery was Farran, of St. Chariton near Jerusalem, and then others on the way from Jerusalem to Jericho and around Bethlehem. In the 5th century, the Monk Euthymius established his monastery, and in the 6th century, St. Savva the Sanctified created a monastery with a loose communal charter, where the dormitory was a preliminary step for the transition of life to cells.

In Syria, monasticism develops independently of the Egyptian one. Many monasteries are created around large cities. A characteristic feature of Syrian monasticism are feats of self-mortification.

By the 5th century, the entire East was already dotted with many monasteries. The main centers of eastern monasticism were the Mount Olympia and Mount Athos. On the latter alone there were about 20 monasteries, up to 100 hermitages and cells, in which more than 8 thousand monks lived. From here monasticism came to Russia.

— West

In the West, monasticism developed mainly from imitation of the East, because in the 2nd and 3rd centuries, asceticism was held in the same esteem among Western Christians as in the East.

One of the main bearers of the ideals of Christian chastity in the West was Saint Ambrose. It is to him that the main merit belongs to “preparing the soil for the growth of the flowers of monasticism.”

Information about Eastern monasticism itself came to the West in two ways:

reading by Western Christians of literary works of Eastern authors;

oral transmission of traditions during the stay of Eastern Christians in the West and vice versa.

The active spread of monasticism began in the second half of the 4th century. Getting acquainted with the monastic experience of the East, Western Christians organized ascetic hostels both in cities and in their surroundings. According to A.I. Sidorov, such hostels represented a kind of transitional stage from ancient Christian asceticism to monasticism itself.

Among the mentors in “spiritual science” in the Latin West, a special place is given to St. John Cassian the Roman and St. Martin of Tours as special zealots of the Spirit of the Lord.

A special word must be said about Benedict of Nursia, (480 - 547), the creator of the Latin monastic rule. The information about Benedict contained in St. Gregory the Great is half legendary. He founded a monastery on Monte Cassino, for which c. 529 composed a charter closely related to the long-standing monastic tradition of the East. This charter formed the basis of many monastic regulations and had a huge influence on the development of monasticism in Europe.

It should be noted that one of the distinguishing features of Western monasticism from Eastern monasticism was its active participation in missionary activities. Thus, Saint Patrick, in order to strengthen Christianity in Ireland, founded several monasteries there, which “were schools for the people.”

Conclusion

The results of this methodological analysis of a semester-long essay on the subject “History of Asceticism” on the topic: “The emergence and formation of hermit monasticism.” According to the author of this essay, the main directions in revealing the theme of the essay are in historical analysis, the importance of historical analysis of the emergence and formation of hermit monasticism, as well as the stages of its formation and development. The main points of this scientific novelty are determined by both historical and certain theological boundaries. The contribution of scientific consideration of the tasks of the history of asceticism and theological analysis in the systematic scientific solution of problems on the subject of the history of asceticism and its role in the presented topic. The objective results of this semester essay for the Theological Seminary on the topic: “The emergence and formation of hermit monasticism” constitute the necessary methodological basis for further study in the history of asceticism and theological understanding, as well as a systematic and scientific approach in considering the role of historical analysis of the emergence and formation of hermit monasticism and its main aspects in the semester essay we examined. The main objectives of our essay for the Theological Seminary are related to the analysis of the conditions under which the history of asceticism considers the difficulties that have arisen that were caused by the development caused by the disclosure of historical processes that would not exceed the certain historical boundaries of monasticism.

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Venerable Anthony the Great is the founder of hermit monasticism.

Two forms of monasticism

Hermitage is a form of monastic, “skete” or “desert” life, solitude associated with the voluntary acceptance of ascetic vows (for example, intense prayer, strict fasting, silence).
With such an organization of monasticism, several hermits, under the guidance of one mentor - Abba , (Hebrew - father) lived separately from each other in huts or caves (monasteries) and indulged in prayer, fasting and labor.
Several monasteries, united under the authority of one Abba, were called a Lavra (hence the names of large Orthodox monasteries that have survived to this day - Trinity-Sergius Lavra, Kiev-Pechersk Lavra, etc.).
Hermitage in Christianity was associated both with the persecution of the early Christians by the Roman emperors, and with the Christian idea of the sinfulness of the world and the salvation of refusing its temptations.
An example of desert living is the life of Anthony the Great. The first of the famous Christian hermits was Paul of Thebes, who went into the desert to escape the persecution of Christians by Emperor Decius.
But even during the life of Anthony the Great, another type of monastic life appeared - cenobitic monasticism .
The ascetics gathered in one community, carried out joint labors, each according to their strength and abilities, shared a common meal, and obeyed the same rules.
Such communities were called cenovia or monasteries . The abbas of these communities began to be called archimandrites . The Monk Pachomius the Great is revered as the founder of cenobitic monasticism.

The life of the famous ascetic, St. Anthony the Great, is described in detail by the Father of the Church, St. Athanasius of Alexandria. This creation of Saint Athanasius is considered one of his best writings, a masterpiece of ascetic and hagiographic literature.

Saint John Chrysostom says that this life should be read by all Christians.

“The physician whom God gave to Egypt,” this is what his friend and biographer Saint Athanasius of Alexandria said about Saint Anthony.

Life of St. Anthony the Great

The Monk Anthony was born in Egypt, in the village of Koma, near the Thebaid Desert, in the year 251. His parents were pious and wealthy Coptic Christians of noble origin. They raised their son so that he would not know anyone else except them and his home.

Since childhood, he loved to attend church services and listened to the Holy Scriptures with such deep attention that he remembered what he heard for the rest of his life. From his youth he was guided by the commandments of the Lord. Having reached adolescence, he was in no hurry to take up science, but, remaining in his home, maintained purity of heart and strove to excel in piety.

Saint Anthony's parents died when he was about 20 years old. Left with his young sister, he initially took care of the house and the proper upbringing of his sister. Often, as was his custom, visiting the temple, he heard from the divine books read there how the apostles, leaving everything, followed the Savior, and how, according to the book of the Acts of the Apostles, many of the Christians sold their property and laid the price of what was sold at the feet of the apostles for giving to the needy (Acts 4:44). Anthony thought about how strong the faith of these people was, and what a great reward was in store for them in heaven.

With such thoughts, he comes one day to the temple and here suddenly again hears the words of Christ spoken to the rich young man: “If you want to be perfect, go, sell your property and give it to the poor; and you will have treasure in heaven; and come and follow Me” (Matthew 19:21). Anthony took this as a reminder from above - as if Christ had spoken these words to him personally - and immediately, upon leaving the temple, he sold his property, and distributed the large money proceeds from the sale to the poor, leaving only a small part of it for his weak and young sisters. He wanted to devote himself to the Lord, but he wondered who he would leave his sister to.

When, soon after this, he again came to the temple and heard the words of the Lord in the Gospel: “Do not worry about tomorrow: tomorrow will take care of itself: enough for each day of its own care” (Matthew 6:34), then immediately He went out and distributed the rest of the property to those in need.

Not wanting to live in his home any longer, he entrusted his sister to faithful Christian virgins known to him, so that she would be raised among them by the example of their life, while he himself began to lead a harsh and strict ascetic life.

The departure of the Monk Anthony from the world did not happen suddenly, but gradually. At that time there were still few monasteries in Egypt and desert living was not yet widespread. At first he stayed near the city with a pious elder who lived in solitude and tried to imitate him in everything.

He listened to the reading of the Holy Scriptures with such deep attention that he forgot absolutely nothing of what he was reading and, with strict observance of all the commandments of the Lord, his memory began to replace the holy books themselves. With the labor of his hands he earned food and alms for the poor.

Anthony visited other hermits who lived in the vicinity of the city, and used their advice: he tried to imitate one in abstinence, another in vigor, one in meekness, another in vigilance, another in attentiveness to what he read; From one he learned the feats of fasting, from another he marveled at lying on the bare ground, glorified the humility of one, the patience of another.

Having acquired the common love of all of them and having benefited from all of them, he returned to his cell and there, reflecting on everything he had seen, he tried to assimilate and combine in himself the virtues of all, directing his efforts to ensure that in none of the mentioned virtues be the very last. By doing this, although he began to surpass everyone in glory, he nevertheless continued to enjoy general love: the neighbors and monks whom he often visited, seeing such a life of Anthony, called him God-loving and some loved him like a son, others like a brother.

Then he decides to go further into the Thebaid desert and settles in one of the remote coffin caves. One of his friends sometimes brought him food.

Map of Egyptian monasticism

Then Saint Anthony leaves completely from inhabited places, crosses the Nile River and settles in the ruins of a military fortification in Pispira on the banks of the Nile. Here he stayed for about 20 years. He brought bread with him for 6 months, and after that he received it from his friends only 2 times a year through a hole in the roof.

From time to time he succumbed to the requests of people who came to see and hear him. But even with those who came to him he talked through a narrow hole made in the wall, so as not to interrupt his great labors and fasting. His soul was in constant prayerful communication with God, since he knew from Scripture that one must pray unceasingly (1 Thess. 5:17).

He suffered from hunger and thirst, from cold and heat. But the most terrible temptation of the hermit, according to Anthony himself, is in the heart: this is longing for the world and agitation of thoughts. To all this were added temptations and horrors from demons.

The enemy of the human race confused the young ascetic with thoughts, doubts about his chosen path, and longing for his sister.

He brought to his mind the thought of property sold and distributed, about his sister’s insecurity, about vain worldly glory, about the pleasure that can be obtained from various foods and other delights of worldly life.

With these and many other thoughts the tempter tried to darken his mind and corrupt his heart. The devil implanted impure thoughts in him, trying to lead his feelings to the pleasure of natural irritation and excitement of lust. But the Monk Anthony maintained firm faith and unceasingly prayed.

Martin Schongauer. Temptation of St. Anthony. OK. 1480-1490

Then the devil began to confuse him with night fears and ghosts, noise, voices and screams in the middle of the night, and during the day - and open attacks - one day the demons beat him so severely that people considered him dead and began to prepare for burial.

Abraham Blueteling. Temptation of St. Anthony (XVII century)

He either tried to frighten the monk under the guise of monsters or wild animals, trying to force the saint to leave his chosen place, or he hypocritically admitted himself defeated, hoping to incline the saint to vanity and pride.

Felicien Rops. "The Temptation of St. Anthony"

The devil tried to persuade Anthony to commit carnal sin, taking on the image of a beautiful woman at night, and tried in every possible way to arouse passion in Anthony, but he extinguished it with the thought of the unquenchable fire of Gehenna and the undying worm.

Anthony stood firm against the devil. Sometimes the holy ascetic became exhausted and was ready to fall into despondency. Then either the Lord Himself appeared or sent an Angel to encourage him. According to legend, when Anthony, no longer able to withstand spiritual suffering, cried out to the Lord: “Where have you been, good Jesus? Why didn’t You come first to end my suffering?” - Jesus Christ himself appeared and said that He was nearby all the time. After this appearance, the Monk Anthony stood up healed from his wounds and ready for new exploits. At this time he was 35 years old.

One day, amid a terrible struggle with thoughts, Anthony cried out: “Lord, I want to be saved, but my thoughts won’t let me.” And a vision was shown to him: someone similar to him was sitting and working, then he stood up and began to pray, then he sat down to work again - it was the Angel whom the Lord sent to admonish His chosen one. “Do this and you will be saved,” the Angel of the Lord told him. .

Then the monk intensified his exploits and established a strict order in his life. He ate food once a day, and sometimes once every two or three days; He spent all his nights in prayer, indulging in a short sleep only on the third or fourth night after continuous vigil.

In such a continuous struggle with demons and in such solitude away from people, the Monk Anthony lived for 20 whole years and finally found peace of mind and peace of mind.

Temptation of St. Anthony. (Cornelis Kunst, 1530).

The painting depicts five scenes from the life of St. Anthony.

This way of life made him famous and around the place of his solitude the dwellings of people imitating him arose. Some of his friends, having learned of his whereabouts, came to settle around him. The people who gathered at the saint’s fence dismantled the stones blocking the entrance, penetrated to Saint Anthony and asked to take them under his leadership. This happened in 305.

Soon the mountain on which Saint Anthony labored was surrounded by a whole belt of monastery monasteries, and the monk lovingly instructed the inhabitants, teaching the spiritual life of those who came to the desert to save themselves. He taught, first of all, constancy in the feat undertaken, an unremitting desire to please the Lord, not to be afraid of demonic attacks and to drive away the enemy with the power of the Life-giving Cross of the Lord.

In 311, a brutal persecution of Christians began, initiated by Emperor Maximian. Wanting to suffer together with the holy martyrs, the Monk Anthony left the desert and came to Alexandria. He openly served the martyrs in their captivity, was present at the trial and interrogations, but the torturers did not even touch him! At the end of the persecution, the monk returned to the desert and continued his exploits.

But Saint Anthony, in the desert itself, was burdened by the crowds and sought new solitude. He withdrew further into the interior desert and settled on the top of a mountain. However, the brethren from the desert monasteries found the monk and begged him to visit their monasteries at least occasionally.

For his exploits, the Lord gave Saint Anthony the gift of miracles. Having power over unclean spirits, the monk healed many demoniacs, casting out demons from them. Anthony healed various other illnesses with his prayer; he was not without the gift of prophecy - he saw the future and saw what was in the distance as if it were before his eyes.

Saint Anthony lived in the desert for about 70 years. Against his will, the proud thought that he was older than everyone here began to confuse him. But the Lord revealed to him that there was an ascetic older than him. Anthony went to look for this ascetic unknown to the world. Traveling through the vast desert, he finally came to a cave, where he met a gray-haired old man. It was Saint Paul of Thebes. He had lived in the desert for about 90 years.

While the elders were talking, a raven came down to them and laid down some bread. “The Lord is generous and merciful,” Paul exclaimed, “For so many years I have received half a loaf of bread from Him every day, but now for the sake of your coming He has sent a whole loaf.” Paul revealed himself to Anthony that he would soon depart from the world and asked Anthony to bring him the mantle of Bishop Athanasius in order to cover his remains with it.

Returning to his desert in great excitement and to the questions of the brother monks, he could only say: “Sinner, I considered myself still a monk! I saw Elijah, I saw John, I saw Paul in heaven.” On the way back to Saint Paul, he saw him ascending into heaven among a host of angels, prophets and apostles.

Arriving at the place, he reverently washed his body and wrapped him in the mantle of St. Athanasius. Suddenly two lions appeared and with their claws dug a rather deep grave, where Anthony buried the holy ascetic.

By the middle of the 4th century, the Monk Anthony became the leader of all Egyptian hermits. But despite the desire for solitary prayer, at the persistent invitation of Athanasius the Great, the Monk Anthony once again had to leave the desert and come to the Christians in Alexandria in order to defend the Orthodox faith from the heresies of the Manichaeans and Arians.

The followers of Arianism, trying to win over doubters to their side, falsely claimed that the Monk Anthony was in their ranks. This was the reason that he personally spoke at the meeting, refuted not only the slander against himself, but also condemned the Arian teaching.

The appearance of the famous ascetic had a powerful influence on crowds of people. The masses of people were drawn to him and expected admonition and miracles from him. During his short stay in Alexandria, he converted a great many pagans to Christ.

The Monk Anthony spent 85 years of his life in desert solitude. Shortly before his death, the monk told the brethren that he would soon be taken from them.

The Monk Anthony died peacefully in 356, at the age of 105, and was buried by his disciples in a secret place made famous by him in the desert.

Relics of St. Anthony

In 544, under the Byzantine Emperor Justinian, the relics of St. Anthony the Great were found and solemnly transferred from the Egyptian desert to Alexandria, and then, after the conquest of Egypt by the Saracens in the 7th century, to Constantinople (about 623).

From Constantinople in 980, the holy relics were transferred to Motte-Saint-Didier (now Saint-Antoine-l'Abbey) near Vienne (France), where they are kept in a 114-kilogram ark to this day.

Center of the Antonite Order, Abbey of Saint-Antoine-l'Abbey, France

Relics of St. Anthony in the Abbey of Saint-Antoine-l'Abbey, France

Ark with the relics of St. Anthony in the Abbey of Saint-Antoine-l'Abbey, France

The head of St. Anthony has been resting since 1491 in Arles (the main city of Provence in southeastern France) in the Church of St. Julian.

However, in the monastery of St. Anthony they believe that the relics of this saint of God were not discovered, and are now hidden in the monastery church named after him.

Monastery of St. Anthony the Great

The monastery of St. Anthony the Great is located in the Egyptian desert, among the mountains of the Red Sea, several tens of kilometers from the sea coast. The monastery was founded in the 4th century on the site where the monk lived the last 44 years of his life. Currently, the monastery of St. Anthony the Great belongs to the Coptic Church. This is the oldest Christian monastery in the world. Today 40 monks and 25 novices work here.

Copts are descendants of the indigenous Egyptians who created the ancient Egyptian civilization. The word "Copt" comes from the Arabic "qubt" - this is a distorted Greek name for Egypt - Aiguptos, which goes back to the ancient cult name of the city of Memphis - "Ha-Ka-Ptah". In 30 BC.
Egypt became part of the Roman Empire, and later Byzantium. In 451, the Alexandrian Patriarch Dioscorus was condemned at the VI Ecumenical Council held in Chalcedon. He and his supporters, the Monophysites, who made up the majority of the country's population in Egypt, did not accept the Orthodox formulation of the Council on the union of the divine and human natures in Christ.
(They believe that Christ had one nature - divine). Before the Arab conquest of Egypt in 639, Copts who did not accept the Chalcedonian creed were persecuted by the Byzantine imperial power.
In 536, the first Coptic Monophysite patriarch, Theodosius, was elected. Thus, along with the Greek Orthodox Patriarchate of Alexandria, the Monophysite Coptic Patriarchate was formed in Egypt. During the Arab conquest of the country, the Copts, although they did not support the conquerors with arms in hand, most likely sympathized with them. Under the new government, the Copts were subjected to even greater oppression, robbery and violence.
Already at the end of the 8th century, tax collectors could find nothing but glass chalices and wooden patenes in Coptic churches. Not wanting to have communication with Byzantium, and having violated church unity, the Copts fell under even greater oppression. Huge taxes repeatedly led to uprisings, which were brutally suppressed.
Those who paid the tax were branded, those who did not have a brand were executed.
In the 10th century, Copts had to wear a huge wooden cross around their neck, which bent them to the ground. Until the 11th century, Copts made up the majority of the country's population, but with the beginning of the Crusades, Muslim authorities began to brutally persecute Christians, and the number of Copts began to decline noticeably.
The country's rulers intended to expel the Coptic population to Greece, and then many, not wanting to leave their homeland, converted to Islam.
In 1321, more than sixty Coptic churches were destroyed, many Copts in Cairo were killed, and those who remained were allowed to ride around the city only on donkeys, and face to tail.
The main defection of Copts to Islam took place in the 14th century, and by the beginning of the 16th century their numbers had dropped to 5-7% of the total population of the country.

There are 7 churches in the monastery. Only one of them, the Church of St. Anthony, is ancient, built on the site of a chapel, which was built by the saint himself back in the 4th century. His ashes rest to the right of the altar.

Temple altar

The altar is triple. Its middle part is dedicated to St. Anthony, left - St. Mark, and the right one - St. Athanasius, 20 Patriarch of Alexandria, associate and biographer of Anthony. The temple is strictly ascetic; there is nothing superfluous here.

The altar is separated from the central part of the temple by a simple partition with the Royal Doors. To the right of the altar, in the central part of the temple, there is a deep niche where the relics of St. Anthony rest under a cover; here he was buried by his disciples.

Tomb of St. Anthony the Great

The Monk Anthony lived in a cave outside the monastery, on Mount Al-Kolzom, from 312 until his death in 356. Anthony's cave was turned into a chapel. Nowadays it is an object of pilgrimage.

Cave of St. Anthony the Great

A steep staircase of 1150 steps leads to the cave. Once a year, on the feast day of St. Anthony the Great, January 30, there is a divine service in the cave. The rest of the time, one of the monastics comes for special prayers for several hours.

Staircase to the cave of St. Anthony the Great

Works of St. Anthony the Great

Although the Monk Anthony the Great did not receive an education, for him the school was the Holy Scripture and nature, and the teacher was the grace of Christ, which illuminated him more and more as he mortified himself with his exploits. From the works of St. Anthony the following have come down to us:

1) 20 of his speeches , treating Christian virtues, especially monastic ones, faith in Christ, simplicity and innocence, humility, purity, patience, piety, virginity, etc. (all speeches are short, but full of divine teaching); 2) Seven epistles to monasteries - about the desire for moral perfection and spiritual struggle (written at the very old age of the monk and breathe apostolic edification); 3) Rules of life and admonitions to monks .

The Word of St. Anthony the Great on the Vanity of the World and the Resurrection of the Dead

This life , beloved, is given to us so that we may prepare for eternal life , for unchangeable glory. Real life ends in death, and worldly glory is impermanent and transitory . For many of the mighty of the earth are suddenly brought down to hell; many earthly judges were brought to trial by those whom they themselves had previously judged; the rich became poor; those who were considered wise are recognized as fools; the strong have weakened; the healthy fell into illness; those who had power lost it.

There is nothing solid and permanent in the world, because there is nothing good . Children despise and insult their parents; parents are afraid of their children. Wives leave their husbands; husbands do not maintain marital fidelity to their wives. Young men and old men are losing their minds; old men and young men indulge in vicious pastimes. There is no loyalty between friends, and there is no love between brothers. People show love to each other in conversations; but in their hearts they harbor hatred for each other.

Cunning and malice are visible everywhere, deception reigns everywhere. No one thinks about God, no one imagines that after death he must give an account of his life to God. From forgetting God, evil increases among us. God gave us understanding so that, having learned His will, we would do good; but we know His will and do evil. God commanded us to be virtuous, so that we would do what is righteous and pleasing to Him; but we love wickedness. He gave us wealth so that we could help the poor; but we, having wealth, oppress the poor. He gave us power and strength so that we would defend the innocent persecuted; but we do not protect, but rather persecute them ourselves. No one walks in the way of God's commandments. Love has dried up and hatred has multiplied its fruit. Sincerity is considered nothing, and pretense is visible everywhere. Humility has become shameful, pride has become respectable. Truth has been banished and lies reign on earth. O the depth of the riches, goodness and long-suffering of God! God tolerates our iniquities for a long time and does not take revenge on us. He moderates his anger not because he cannot immediately punish us; but because, as a merciful Father, he expects our repentance and appeal to His mercy . For God does not want death, but repentance of the sinner . And is our strength great that we resist the power of God? The wind blew on us, and we withered: a storm arose and scattered us like small twigs. What can earth and ashes be proud of?

Let us not think that after death we will turn into nothing, and that after earthly life there will be no judgment. No, after death there will be a resurrection of the dead, and we will be judged by God, who will reward everyone according to his deeds. So let us not deceive ourselves, let us not live like dumb animals. If there is no resurrection, there is no death. If there is a resurrection, there will also be a judgment. For whoever ordained death for a man promised to do judgment. If God is fair in the first case, then he cannot deceive in the last. What is more convenient for a person to do?

Should we destroy the old house and use its substance to build the same house again, or prepare a new substance and build a new house? So, if God created out of nothing the earth from which man was created, is it not more convenient to create into the first image the same man who died and turned into earth? God does not feel any difficulties in his affairs. His work is His word; His word is His thought.

<…>Just as the power and might of God are incomprehensible, so are His works. And just as His wisdom is immeasurable, so “His ways are unsearchable” (Rom. 11:33). And so let's suspend disbelief. Let us be careful not to be condemned more for unbelief than for bad deeds. Bad deeds sometimes stem from our weakness: on the contrary, the source of unbelief is always recklessness and insolence. But a reckless and daring person is hardly capable of any good deed. And so, while we have time, let us take care of ourselves, and try to appease God about our sins, so that He does not command us to bind our hands and feet and cast us into outer darkness, where “weeping and gnashing of teeth” (Matthew 13:42).

What does crying mean if not the cruelty of terrible torment? What else does gnashing of teeth show, if not late repentance for sins committed? For only then will we begin to be indignant at ourselves and reproach ourselves with gnashing of teeth, when there is no longer time for repentance and hope for liberation. So, if in a short time of this life We can serve God and protect ourselves from Gehenna and eternal torment, then why are we negligent and despise the commandments of God, why do we follow our evil lusts, and become worthy of eternal punishment?

Our great, loving God, “rich in mercy” (Eph. 2:4), and strong in His works, will Himself strengthen our weakness, Himself “will crush Satan under our feet quickly” (Rom. 16:20), and will give us strength and spiritual intelligence, so that in the time remaining for us we serve Him truly and faithfully, and gain His mercy on the terrible day of His judgment. Amen.

Sayings of Saint Anthony

- He who has not been tempted will not go to heaven. Take away temptation and no one will find salvation.

- Do not be greedy and greedy for food, so that your previous sins do not renew in you.

- Sleep little and in moderation, and the Angels will visit you.

“Do not consider yourself wise: otherwise your soul will rise up in pride, and you will fall into the hands of your enemies.”

- Pride and arrogance cast the devil from heaven to hell, - humility and meekness lift a person from earth to heaven.

- Die daily so that you can live forever, because he who fears God will live forever.

- If you see that your brother has fallen into sin, then do not be tempted by him, do not despise or condemn him; otherwise you will fall into the hands of your enemies.

- Love humility; it will cover all your sins.

- Prayer performed with carelessness and laziness is idle talk.

- Constantly watch over yourself, so as not to be deceived and led astray, so as not to fall into laziness and negligence, so as not to be rejected in the next century. Woe to the lazy! their end is approaching and there is no one to help them, there is no hope of salvation for them.

Veneration of Saint Anthony

In the East, Anthony is revered as a hermit and father of monks, in the West, on the contrary, as a miraculous healer, who is credited with the ability to heal.

Anthony the Great was not the first to retire into the desert, and it is not in this sense that he is the father of monasticism. And before him, already in the 2nd century, there were people who settled for longer or shorter periods of time in secluded places for ascetic purposes, sometimes for external reasons, for example, due to persecution of Christians, but often exclusively for feats of abstinence.

But the Monk Anthony was the first bright and fundamentally new representative of desert living: “he sanctified the monastic hermit life.” Anthony did not found monasteries and did not dream of the role of a spiritual mentor - abba. People themselves began to come to this man, who had gone to live in the desert to lead an ascetic and spiritually contemplative life. Seeing his spiritual wisdom, many desert disciples and followers gathered around him.

They said about Abba Anthony that he was a seer, but avoiding the rumors of people, he did not want to divulge this; both present and future events of the world were revealed to him.

One elder asked God to see his fathers (in glory), and he saw them all, except Abba Anthony. He asked the one who showed him: where is Abba Anthony? He answered: Anthony is where God is!

Anthony's popularity reached its zenith during the Middle Ages in the Western Church. Around 1070 the Order of Saint Anthony . This institution became a center for the treatment of patients with “Antonium fire” (it is assumed that this is gangrene, or a disease caused by severe ergot poisoning).

The image of Saint Anthony in art

The life of Anthony the Great is widely reflected in Western European iconography (including works by I. Bosch, P. Rubens, D. Teniers the Elder, etc.); it was used in “The Temptation of Saint Anthony” by G. Flaubert.

Of the many Byzantine and Western European images associated with ascetic virtues, healing powers and nature, the most popular motif has stood out since the 15th century - the temptation of St. Antonia.

The Temptation of Saint Anthony (Jan Mundain)

The variety of images of Saint Anthony is due to the fact that he is considered the patron of many professions: peasants, horsemen, bell ringers, basket makers, brush makers, butchers, undertakers.

Iconography

The iconographic attributes of Anthony include a T-shaped cross, Hospitaller bells (the Antonites used bells to attract attention when collecting donations), a pig (Antonites were allowed to keep pigs, which were granted the privilege of running freely through the streets of cities), fire and a lion.

Church of the Life-Giving Trinity on Sparrow Hills

Troparion, Tone 4: Imitating the zealot Elijah's morals, following the Baptist in the right paths, Father Anthony, you were a desert dweller, and you established the universe with your prayers. Likewise, pray to Christ God for the salvation of our souls.

Kontakion, Tone 2: Having rejected the rumors of everyday life, you silently ended your life, imitate the Baptist in every way, most reverend one, with him we honor you, the leader of the fathers, Anthony.

Source: https://hram-troicy.prihod.ru/

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Venerable Anthony the Great (†356)

Venerable Anthony the Great is the founder of hermit monasticism.

Two forms of monasticism

Hermitage is a form of monastic, “skete” or “desert” life, solitude associated with the voluntary acceptance of ascetic vows (for example, intense prayer, strict fasting, silence).
With such an organization of monasticism, several hermits, under the guidance of one mentor - Abba , (Hebrew - father) lived separately from each other in huts or caves (monasteries) and indulged in prayer, fasting and labor.
Several monasteries, united under the authority of one Abba, were called a Lavra (hence the names of large Orthodox monasteries that have survived to this day - Trinity-Sergius Lavra, Kiev-Pechersk Lavra, etc.).
Hermitage in Christianity was associated both with the persecution of the early Christians by the Roman emperors, and with the Christian idea of the sinfulness of the world and the salvation of refusing its temptations.
An example of desert living is the life of Anthony the Great. The first of the famous Christian hermits was Paul of Thebes, who went into the desert to escape the persecution of Christians by Emperor Decius.
But even during the life of Anthony the Great, another type of monastic life appeared - cenobitic monasticism .
The ascetics gathered in one community, carried out joint labors, each according to their strength and abilities, shared a common meal, and obeyed the same rules.
Such communities were called cenovia or monasteries . The abbas of these communities began to be called archimandrites . The Monk Pachomius the Great is revered as the founder of cenobitic monasticism.

Saint John Chrysostom says that this life should be read by all Christians.

“The physician whom God gave to Egypt,” this is what his friend and biographer Saint Athanasius of Alexandria said about Saint Anthony.

Life of St. Anthony the Great

Then he decides to go further into the Thebaid desert and settles in one of the remote coffin caves. One of his friends sometimes brought him food.

Map of Egyptian monasticism

The enemy of the human race confused the young ascetic with thoughts, doubts about his chosen path, and longing for his sister.

Martin Schongauer. Temptation of St. Anthony. OK. 1480-1490

Abraham Blueteling. Temptation of St. Anthony (XVII century)

Felicien Rops. "The Temptation of St. Anthony"

In such a continuous struggle with demons and in such solitude away from people, the Monk Anthony lived for 20 whole years and finally found peace of mind and peace of mind.

Temptation of St. Anthony. (Cornelis Kunst, 1530).

The painting depicts five scenes from the life of St. Anthony.

The Monk Anthony spent 85 years of his life in desert solitude. Shortly before his death, the monk told the brethren that he would soon be taken from them.

The Monk Anthony died peacefully in 356, at the age of 105, and was buried by his disciples in a secret place made famous by him in the desert.

Relics of St. Anthony

From Constantinople in 980, the holy relics were transferred to Motte-Saint-Didier (now Saint-Antoine-l'Abbey) near Vienne (France), where they are kept in a 114-kilogram ark to this day.

Center of the Antonite Order, Abbey of Saint-Antoine-l'Abbey, France

Relics of St. Anthony in the Abbey of Saint-Antoine-l'Abbey, France

Ark with the relics of St. Anthony in the Abbey of Saint-Antoine-l'Abbey, France

The head of St. Anthony has been resting since 1491 in Arles (the main city of Provence in southeastern France) in the Church of St. Julian.

However, in the monastery of St. Anthony they believe that the relics of this saint of God were not discovered, and are now hidden in the monastery church named after him.

Monastery of St. Anthony the Great

Copts are descendants of the indigenous Egyptians who created the ancient Egyptian civilization. The word "Copt" comes from the Arabic "qubt" - this is a distorted Greek name for Egypt - Aiguptos, which goes back to the ancient cult name of the city of Memphis - "Ha-Ka-Ptah". In 30 BC.
Egypt became part of the Roman Empire, and later Byzantium. In 451, the Alexandrian Patriarch Dioscorus was condemned at the VI Ecumenical Council held in Chalcedon. He and his supporters, the Monophysites, who made up the majority of the country's population in Egypt, did not accept the Orthodox formulation of the Council on the union of the divine and human natures in Christ.
(They believe that Christ had one nature - divine). Before the Arab conquest of Egypt in 639, Copts who did not accept the Chalcedonian creed were persecuted by the Byzantine imperial power.
In 536, the first Coptic Monophysite patriarch, Theodosius, was elected. Thus, along with the Greek Orthodox Patriarchate of Alexandria, the Monophysite Coptic Patriarchate was formed in Egypt. During the Arab conquest of the country, the Copts, although they did not support the conquerors with arms in hand, most likely sympathized with them. Under the new government, the Copts were subjected to even greater oppression, robbery and violence.
Already at the end of the 8th century, tax collectors could find nothing but glass chalices and wooden patenes in Coptic churches. Not wanting to have communication with Byzantium, and having violated church unity, the Copts fell under even greater oppression. Huge taxes repeatedly led to uprisings, which were brutally suppressed.
Those who paid the tax were branded, those who did not have a brand were executed.
In the 10th century, Copts had to wear a huge wooden cross around their neck, which bent them to the ground. Until the 11th century, Copts made up the majority of the country's population, but with the beginning of the Crusades, Muslim authorities began to brutally persecute Christians, and the number of Copts began to decline noticeably.
The country's rulers intended to expel the Coptic population to Greece, and then many, not wanting to leave their homeland, converted to Islam.
In 1321, more than sixty Coptic churches were destroyed, many Copts in Cairo were killed, and those who remained were allowed to ride around the city only on donkeys, and face to tail.
The main defection of Copts to Islam took place in the 14th century, and by the beginning of the 16th century their numbers had dropped to 5-7% of the total population of the country.

Temple altar

Tomb of St. Anthony the Great

The Monk Anthony lived in a cave outside the monastery, on Mount Al-Kolzom, from 312 until his death in 356. Anthony's cave was turned into a chapel. Nowadays it is an object of pilgrimage.

Cave of St. Anthony the Great

Staircase to the cave of St. Anthony the Great

Works of St. Anthony the Great

The Word of St. Anthony the Great on the Vanity of the World and the Resurrection of the Dead

Sayings of Saint Anthony

- He who has not been tempted will not go to heaven. Take away temptation and no one will find salvation.

- Do not be greedy and greedy for food, so that your previous sins do not renew in you.

- Sleep little and in moderation, and the Angels will visit you.

“Do not consider yourself wise: otherwise your soul will rise up in pride, and you will fall into the hands of your enemies.”

- Pride and arrogance cast the devil from heaven to hell, - humility and meekness lift a person from earth to heaven.

- Die daily so that you can live forever, because he who fears God will live forever.

- If you see that your brother has fallen into sin, then do not be tempted by him, do not despise or condemn him; otherwise you will fall into the hands of your enemies.

- Love humility; it will cover all your sins.

- Prayer performed with carelessness and laziness is idle talk.

Veneration of Saint Anthony

In the East, Anthony is revered as a hermit and father of monks, in the West, on the contrary, as a miraculous healer, who is credited with the ability to heal.

They said about Abba Anthony that he was a seer, but avoiding the rumors of people, he did not want to divulge this; both present and future events of the world were revealed to him.

One elder asked God to see his fathers (in glory), and he saw them all, except Abba Anthony. He asked the one who showed him: where is Abba Anthony? He answered: Anthony is where God is!

The image of Saint Anthony in art

The Temptation of Saint Anthony (Jan Mundain)

The variety of images of Saint Anthony is due to the fact that he is considered the patron of many professions: peasants, horsemen, bell ringers, basket makers, brush makers, butchers, undertakers.

Iconography

Church of the Life-Giving Trinity on Sparrow Hills

Source: https://hram-troicy.prihod.ru/