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An Introduction to the Desert Fathers
Christian monasticism emerged in the Egyptian deserts in the fourth century AD. This introduction explores its origins and subsequent development and what it aimed to achieve, including the obstacles that it encountered; for the most part making use of the monks' own words as they are preserved (in Greek) primarily in the so-called Sayings of the Desert Fathers. Mainly focussing on monastic settlements in the Nitrian Desert (especially at Sc�t�), it asks how the monks prayed, ate, drank and slept, as well as how they discharged their obligations both to earn their own living by handiwork and to exercise hospitality. It also discusses the monks' degree of literacy, as well as women in the desert and Pachomius and his monasteries in Upper Egypt. Written in straightforward language, the book is accessible to all students and scholars, and anyone with a general interest in this important and fascinating phenomenon.
- GenresChurch History
208 pages, Paperback
Published July 18, 2019
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Displaying 1 - 3 of 3 reviews
January 25, 2023
3 1/2 stars technically. It’s short but very informative on the first Christian ascetics/monks and their ways of life and doctrines. A couple things I found interesting was the amount of contradicting interpretations of the doctrine being taught. Some were hardcore and didn’t drink wine at all, some were okay with it in moderation. Its minute details like these that makes me wonder if the idea of religiousity, especially in Christianity can be left up to interpretation and that a lot of aspects don’t have hard lines drawn in the sand like most Protestants try to preach. I also went into the book with the expectation of the 7 vices being brought up, as a 7 Deadly vices scholar Rebekah DeYoung (who wrote Glittering Vices) cites the Desert Fathers frequently. I even had the opportunity to attend a presentation where she expanded on these ideas as well but surprisingly, other than pretty obvious vices you can extrapolate from the ascetic practices, the vices/sins themselves were not named explicitly. Anyways, that’s enough word vomit for now, I liked it and if you’re into early Christian history then I’d recommend the book.
February 14, 2025
John Wortley’s An Introduction to the Desert Fathers (2019) is a very interesting book consisting of fourteen chapters, offering readers a thorough introduction to the world of the Desert Fathers. Wortley not only explores the characteristics and unique aspects of the desert tradition but also situates it within its historical context. His analysis is deeply rooted in primary sources, which he allows to speak extensively. As a result, this book is not merely a study of the Desert Fathers but also an introduction to desert literature itself, bringing figures such as Arsenius, Cassian, and Palladius to life through their own words.
The fourteen chapters cover a wide range of topics, from “Becoming a Monk” (ch. 3) to “Women in the Desert” (ch. 11). The first two chapters provide an introduction, titled “Desert Fathers” (ch. 1) and “Beginnings” (ch. 2). As Athanasius wrote around 370: “The desert became a city of monks” and “now the desert is filled with monks” (VA 14.7, 41.4). A movement emerged in which individuals withdrew into the desert to pray and lead an ascetic life. Wortley vividly describes what this life entailed and the spiritual framework within which it was practiced.
Wortley does address the spirituality and progression of monastic life, yet regrettably too briefly. The chapter titled “Impediments to Progress” (ch. 4), which deals with the logismoi, spans a mere six pages—far too little to do justice to such an important theme. The concept of akedia alone would warrant an entire chapter. In contrast, “Women in the Desert” (ch. 11) receives a considerably more extensive treatment, covering twenty-one pages. The distribution of attention across topics is thus inconsistent and not always justifiable.
One of the book’s strengths, however, is its discussion of the concept of salvation in the desert tradition. The apothegms frequently address the question of salvation, though not in the sense of attaining “eternal life.” Instead, salvation in the context of the Desert Fathers pertains to salvation in the here and now. With his comments on the meaning of salvation and the monk’s motivation to live an ascetic life, Wortley provides a valuable interpretive lens through which to approach the remainder of the book.
For me, the strongest chapter is “The Pachomian Experiment” (ch. 14; eleven pages), in which Wortley examines Pachomian monasticism and how it differed from the eremitic life. He compellingly describes how the concept of salvation shifted from the I to the We, writing: “The first concern of a monk in, for example, the Nitrian Desert was: ‘How can I be saved?’ Pachomius was to devise a way for folk to seek their salvation en commun, living together, viz. ‘How can we be saved?’” (p. 157). Wortley convincingly outlines this development, identifying three key reasons for the shift: (1) not everyone was suited for a solitary life; (2) the desert was far from a safe place; and (3) some individuals wished to lead an ascetic life but could not endure the physical and mental hardships of solitude.
In the chapter on hospitality (ch. 10), Wortley discusses the background of the Great Commandment. However, he does not mention this theme in his discussion of the Pachomian experiment with cenobitic life, despite its clear relevance. In my view, communal living provided a framework in which the Great Commandment—the call to love our neighbor—could be realized in a concrete way. The ultimate success of cenobitic life, I believe, lies in its Christian foundation of shared possessions, prayer, and mutual love. By contrast, the solitary, ascetic life has a less distinctly Christian origin. Could it be that meditation on the Scriptures ultimately inspired a return to the Christian ideal of communal life founded on charity?
In sum, despite some minor critiques on the structure, An Introduction to the Desert Fathers is an interesting and well-written book. While it is “mainly intended for anybody who knows next-to-nothing about the Desert Fathers” (p. xi), it also offers valuable insights for readers already familiar with the subject. It provides both historical context and discussions of monastic themes, but above all, it allows the apothegms to speak for themselves. The sheer number of quotations included makes it almost an anthology. Yet, this ad fontes approach enables readers to draw inspiration from the wisdom of those who, confronted with themselves in the desert, sought God and provided guidance for generations to come. If that is what you are looking for, this book offers a profound introduction to the world of the Desert Fathers. My experience is that these centuries-old wisdoms possess exceptional psychological depth from which the 21st century has much to learn.
The fourteen chapters cover a wide range of topics, from “Becoming a Monk” (ch. 3) to “Women in the Desert” (ch. 11). The first two chapters provide an introduction, titled “Desert Fathers” (ch. 1) and “Beginnings” (ch. 2). As Athanasius wrote around 370: “The desert became a city of monks” and “now the desert is filled with monks” (VA 14.7, 41.4). A movement emerged in which individuals withdrew into the desert to pray and lead an ascetic life. Wortley vividly describes what this life entailed and the spiritual framework within which it was practiced.
Wortley does address the spirituality and progression of monastic life, yet regrettably too briefly. The chapter titled “Impediments to Progress” (ch. 4), which deals with the logismoi, spans a mere six pages—far too little to do justice to such an important theme. The concept of akedia alone would warrant an entire chapter. In contrast, “Women in the Desert” (ch. 11) receives a considerably more extensive treatment, covering twenty-one pages. The distribution of attention across topics is thus inconsistent and not always justifiable.
One of the book’s strengths, however, is its discussion of the concept of salvation in the desert tradition. The apothegms frequently address the question of salvation, though not in the sense of attaining “eternal life.” Instead, salvation in the context of the Desert Fathers pertains to salvation in the here and now. With his comments on the meaning of salvation and the monk’s motivation to live an ascetic life, Wortley provides a valuable interpretive lens through which to approach the remainder of the book.
For me, the strongest chapter is “The Pachomian Experiment” (ch. 14; eleven pages), in which Wortley examines Pachomian monasticism and how it differed from the eremitic life. He compellingly describes how the concept of salvation shifted from the I to the We, writing: “The first concern of a monk in, for example, the Nitrian Desert was: ‘How can I be saved?’ Pachomius was to devise a way for folk to seek their salvation en commun, living together, viz. ‘How can we be saved?’” (p. 157). Wortley convincingly outlines this development, identifying three key reasons for the shift: (1) not everyone was suited for a solitary life; (2) the desert was far from a safe place; and (3) some individuals wished to lead an ascetic life but could not endure the physical and mental hardships of solitude.
In the chapter on hospitality (ch. 10), Wortley discusses the background of the Great Commandment. However, he does not mention this theme in his discussion of the Pachomian experiment with cenobitic life, despite its clear relevance. In my view, communal living provided a framework in which the Great Commandment—the call to love our neighbor—could be realized in a concrete way. The ultimate success of cenobitic life, I believe, lies in its Christian foundation of shared possessions, prayer, and mutual love. By contrast, the solitary, ascetic life has a less distinctly Christian origin. Could it be that meditation on the Scriptures ultimately inspired a return to the Christian ideal of communal life founded on charity?
In sum, despite some minor critiques on the structure, An Introduction to the Desert Fathers is an interesting and well-written book. While it is “mainly intended for anybody who knows next-to-nothing about the Desert Fathers” (p. xi), it also offers valuable insights for readers already familiar with the subject. It provides both historical context and discussions of monastic themes, but above all, it allows the apothegms to speak for themselves. The sheer number of quotations included makes it almost an anthology. Yet, this ad fontes approach enables readers to draw inspiration from the wisdom of those who, confronted with themselves in the desert, sought God and provided guidance for generations to come. If that is what you are looking for, this book offers a profound introduction to the world of the Desert Fathers. My experience is that these centuries-old wisdoms possess exceptional psychological depth from which the 21st century has much to learn.
October 4, 2019
There are many books around introducing the Desert Monastics, many of them very good. This book is better than many other very good books available. The writing is clear and highly reflective, with generous quotes from the Desert literature. Wortley discusses at length the issues of spirituality such as prayer and humility but also gives much information on the social and historical context of the desert movement. The social relations between the monastics and with other people is also examined at some length. The reader who knows little about the subject and would like a good start will find this a very helpful lead-in. Those of us who have studied this subject for years are sure to learn at least a few new things, maybe quite a few new things. Highly recommended for those interested in monastic spirituality and the history of the early church.
Displaying 1 - 3 of 3 reviews