MONASTIC TOPICS IN GENERAL
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Report
on
Research
in
Coptic
Monasticism
1988-1992
A presentation
of
the
publications
on
"Coptic
Monasticism"
cannot
be
limited
to
texts
in
the
Coptic
language,
since
writings
of
some
Coptic
monks
--
or
about
them
--
have
been
preserved
in
various
languages
other
than
Coptic;
and
also
since
some
monks,
like
Evagrius,
who
had
an
enormous
influence
on
Coptic
monasticism
did
not
write
in
Coptic.
It seems
that
Coptic
monasticism
has
been
the
object
of
scholarly
studies
less
during
the
last
four
years
than
during
the
preceding
four-year
period
--
or
the
former
decades,
for
that
matter.
I
certainly
have
much
less
to
report
this
year,
in
terms
of
publications
on
Coptic
monasticism
than
I
had
to
report
at
Louvain,
four
years
ago.
That,
however,
will
allow
me
to
dwell
a
little
longer
on
a
few
really
important
publications. The book
by
Samuel
Rubenson
on
"The
Letters
of
St.
Antony"
has
been
mentioned
more
than
once
since
the
beginning
of
this
Congress.
I
will
speak
more
about
this
in
a
moment;
at
this
point
I
would
like
simply
to
mention
that
perhaps
the
most
important
aspect
of
Rubenson's
work
is
to
have
made
us
a
little
more
aware
of
the
fact
that
we
know
pretty
little
about
the
first
monastic
generation
in
Lower
Egypt,
that
is,
the
monasticism
of
Lower
Egypt
prior
to
the
Origenist
controversy.
It
obliges
us
to
divide
the
story
of
Egyptian
monasticism
into
two
main
sections,
the
year
of
Evagrius'
death
serving
as
watershed. I said
"Lower
Egypt",
because
few
studies
have
been
made
on
Pachomian
cenobitism
during
the
past
four
years,
as
well
as
any
concerning
Egyptian
monasticism
in
general.
So
let
us
begin
with
the
first
period,
that
is
made
famous
especially
by
two
great
names:
Antony
and
Evagrius. I: BEFORE EVAGRIUS Antony of Egypt: The most
famous
of
all
the
early
Coptic
monks
was
obviously
Antony.
Both
his
life,
attributed
to
Athanasius
and
his
Letters
continued
to
be
the
object
of
interesting
studies
during
the
last
four
years. First,
let
us
say
a
few
words
about
the
Life.
You
will
remember
that
René
Draguet,
when
he
published
his
critical
edition
of
the
Syriac
version
of
the
Vita
Antonii,
in
1980
claimed
that
it
was
not
dependent
on
the
Greek
Life
attributed
to
Athanasius
but
was
the
translation
of
its
source. At our last Congress, I mentioned the article
of
T.
Barnes,
followed
by
Andrew
Louth,
trying
to
give
new
life
to
that
position.
Since
then
the
arguments
put
forward
by
Draguet
and
Barnes
have
been
convincingly
refuted
by
Rudolf
Lorenz
and
most
of
all
by
Louise
Abramowski
in
her
article
"Vertritt
die
syrische
Fassung
die
ursprüngliche
Gestalt
der
Vita
Antonii?
Eine
Auseinadersetzung
mit
der
These
Draguets"
which
appeared
in
the
"Mélanges
Guillaumont"
(p.
47-56).
That
question
can
be
put
to
rest.
But
we
are
still
waiting
for
the
publication
of
the
Greek
text
announced
by
G.J.M.
Bartelink
at
Oxford
in
1983
(article
published
in
1989). Of saint
Antony
himself
we
have
seven
letters
that
have
been
preserved
fragmentarily
in
Coptic
and
with
various
degrees
of
completeness
in
Arabic,
Syriac,
Georgian
and
Latin.
They
have
been
known
for
a
number
of
years,
especially
since
the
excellent
edition
of
the
Georgian
version
along
with
the
Coptic
fragments
by
Garitte
in
1955.
Everyone
who
read
them
realized
that
if
they
were
really
from
Antony,
they
revealed
an
Antony
that
was
rather
different
from
the
one
presented
by
Athanasius
in
his
Life
of
Antony.
That
was
probably
the
reason
why
nobody
in
the
past
dared
to
deal
seriously
with
the
question
of
their
authenticity. This is precisely what Rubenson has done. People
may
question
some
of
Rubenson's
lines
of
argumentation,
but
as
a
whole,
his
conclusion
on
that
point
seems
inescapable:
There
is
no
serious
reason
to
doubt
that
these
letters
are
from
Antony
himself.
They
are
attributed
to
him
both
in
the
Coptic
original
and
in
the
Greek
translation;
they
are
mentioned
by
Jerome
and
quoted
by
fifth
century
authors.
Their
authenticity
is
as
firmly
attested
as
that
of
any
other
ancient
writing. The full
title
of
Rubenson's
book
is:
"The
Letters
of
St.
Antony. Origenist Theology, Monastic Tradition and the
Making
of
a
Saint".
It
is,
therefore
much
more
than
a
simple
analysis
of
the
Letters.
In
the
second
part
of
his
book
Rubenson
studies
the
Image
of
St.
Antony,
as
we
can
gather
not
only
from
these
Letters
but
also
from
the
Life
of
Antony,
the
Apophtegmata
and
other
contemporary
monastic
sources,
and
compares
the
whole
to
what
we
know
about
the
daily
life
in
Egypt
from
the
papyri
and
the
gnostic
texts. His analysis
shows
that
"the
notion
of
Antony
and
his
companions
as
ignorant
and
illiterate
is
a
view
that
mirrors
modern
prejudice
rather
than
historical
reality".
Antony
appears
as
a
cultured
man
who
was
in
touch
with
the
Alexandrine
theology
of
his
time,
shows
a
clear
dependence
on
Origen
and
some
striking
similarities
with
the
theology
of
texts
such
as
the
Teachings
of
Silvanus
and,
to
some
degree,
Athanasius'
Contra
gentes.
One of
the
conclusions
of
Rubenson
is
that
"monasticism
(was)
not
the
product
(...)
of
people
on
the
margin
of
society,
but
of
intellectuals
dissatisfied
with
what
tradition
had
to
offer."
Although
there
is
a
basic
accord
between
the
Letters
and
the
Vita,
the
difference
between
the
two
is
explained
before
all
by
the
fact
that
the
latter
is
marked
by
the
Arian
conflict
that
was
so
decisive
for
Athanasius'
entire
life
and
literary
production. The difference
between
the
Letters
and
the
type
of
asceticm
described
by
the
Apophtegmata
and
the
monastic
literature
of
the
5th
century
is
due
to
the
fact
that
the
Origenist
crisis
of
400
(the
year
after
Evagrius'
death)
deeply
changed
not
only
the
life
of
the
monks,
but
also
their
interpretation
of
the
tradition.
The
collections
of
Apophtegmata
that
were
preserved
all
date
after
the
Origenist
controversy,
and
have
all
been
purged
of
their
origenist
elements.
It
now
seems
more
and
more
probable
that
the
origenist
tradition
did
not
come
to
the
desert
with
Evagrius
and
a
few
intellectuals,
but
that
Antony
himself
may
have
played
an
important
role
in
the
making
of
that
tradition. Another
work
on
Antony's
letters
could
be
mentioned:
Wincenty
Myszor
has
published
a
study
on
the
relationship
between
the
Letters
of
Antony
and
the
Nag-Hammadi
texts
in
Jahrbuch
fur
Antike
und
Christentum
(32
(1989)
73-88).
He
finds
in
both
works
the
same
thought
system,
which,
following
Jan
Zandee,
he
attributes
to
the
influence
of
Plato's
"Gedankenwelt".
Nevertheless,
he
underlines
the
profound
difference
between
the
spirituality
of
the
Letters
and
gnosticism,
specially
in
the
fact
that
according
to
the
Letters
of
Antony,
the
unity
resides
in
the
subordination
of
the
whole
man
under
the
Spirit,
in
which
the
body
also
takes
part
(the
positive
appreciation
of
the
body
should
be
noted).
He
claims
that
early
monasticism
could
very
well
have
had
contacts
with
the
authors
of
the
Nag
Hammadi
texts,
and
that
there
could
be
contacts
with
the
contents
of
works
like
"Authentikos
Logos",
"Teaching
of
Sylvanus",
"Exegesis
of
the
Soul",
etc... No specific contact, however, can be documented. II: EVAGRIUS AND POST-EVAGRIAN PERIOD Evagrius: Another
great
figure
of
Coptic
monasticism
is
Evagrius.
Although
he
was
born
in
Pontus
and
wrote
in
Greek,
he
did
live
in
the
Egyptian
desert
for
the
last
16
years
of
his
life,
and
had
a
deep
and
lasting
influence
on
Coptic
monasticism.
Everything
published
about
him
belongs
to
a
presentation
of
scholarly
publications
concerning
Coptic
monasticism. For several
years
Antoine
and
Claire
Guillaumont
have
provided
us
with
excellent
editions
of
Evagrius'
works
and
as
excellent
introductions
and
commentaries.
After
their
edition
of
the
Practikos,
several
years
ago,
they
published
the
Gnosticos
in
1989:
("Le
Gnostique
ou
celui
qui
est
devenu
digne
de
la
science.")
It
is
a
critical
edition
of
the
Greek
fragments,
and
a
full
translation
made
with
the
help
of
the
Syriac
and
Armenian
versions. Another
specialist
of
Evagrius
has
emerged
these
past
few
years:
G.
Bunge,
who
gave
us
in
1989
an
excellent
German
translation
of
the
Praktikos. The table of Biblical quotations contains a
number
of
additional
items
to
that
of
Guillaumont. His commentary, although excellent, remains
a
commentary
"of
Evagrius
by
Evagrius".
The
commentary
of
Guillaumont
went
further
in
explaining
the
sources
of
Evagrius
as
well
as
his
influence. In another
publication
("Geistliche
Vaterschaft..."),
Bunge
demonstrated
that
Evagrius
belongs
to
a
tradition
of
"Spiritual
fatherhood"
which
goes
back
to
the
Apostle
Paul,
finds
its
full
expression
in
Clement
of
Alexandria
and
its
embodiment
in
the
Desert
Fathers,
and
that
this
type
of
gnosis
is
at
the
antipode
of
gnosticism.
In
another
article
("Mysterium
Unitatis..."),
he
shows
the
deeply
orthodox
character
of
Evagrius'
teaching
on
the
Creation. Finally,
another
important
publication
on
Evagrius
is
Jeremy
Driscoll's
dissertation
on
the
"Ad
monachos"
published
a
few
months
ago
in
Rome.
(The
"Ad
Monachos"
of
Evagrius
Ponticus:
Its
Structure
and
a
Select
Commentary...).
He
had
published
an
article
on
Evagrius
in
Cist.
Stud.
in
1989:
"Listlessness
in
The
Mirror
for
Monks
of
Evagrius
Ponticus". Apophtegmata: The Apophtegmata
continue
to
be
the
object
of
a
few
translations
and
of
a
large
number
of
studies
on
their
spirituality,
among
which
those
of
P.
Regnault
are
certainly
the
best.
To
be
published
in
September
1992
is
a
very
good
book
by
Douglas
Burton-Christie
(The
Word
in
the
Desert). The author studies the interpretation of Scripture
by
the
monks
of
the
Desert,
and
instead
of
limiting
himself
to
analyzing
the
relatively
few
texts
of
the
Scripture
that
are
actually
quoted
in
the
Apophtegmata,
he
describes
how
their
monastic
life
was
a
concrete
interpretation
of
the
Scripture. Palladius: Palladius,
in
his
Historia
Lausiaca
describes
monasticism
around
the
year
420.
Unfortunately
we
do
not
have,
yet,
an
absolutely
reliable
critical
edition
of
that
work.
On
the
one
hand,
Butler's
edition
was
a
pioneer's
work;
on
the
other
hand,
few
if
any
will
go
along
with
Draguet
in
his
theories
about
the
Coptic
sources
of
the
Historia
Lausiaca.
But recent publications of Bunge and De Vogüé
seem
to
give
credence
to
at
least
some
of
the
Draguet's
insights. These two authors used what could be called
the
"lateral
tradition",
in
particular
the
several
documents
found
in
the
Coptic
synaxaries,
that
seem
to
have
clear
Palladian
characteristics.
Examining
the
fragments
on
Evagrius,
Bunge
suggests
that
Palladius,
prior
to
his
Historia
Lausiaca,
wrote
a
first
History
of
the
Egyptian
monks,
for
a
more
select
audience.
It
would
be
that
first
work
that
inspired
the
Coptic
synaxaries
and
also
the
historian
Socrates
in
his
notice
on
Evagrius. Palladius would have chosen stories from that
first
work
in
order
to
compose
a
shorter
form
for
the
chamberlain
Lausus.
In
two
subsequent
articles
A.
De
Vogüé
published
the
Coptic
version
of
the
Life
of
Pambo
and
of
the
Life
of
Evagrius
(with
A.
Bunge).
A
subsequent
article
will
give
the
Life
of
Macarios.
Historia monachorum in Aegypto: Eva Schulz-Fügel,
who
gave
some
good
communications
on
the
Apophtegmata
Patrum
at
the
1983
and
the
1987
Oxford
Patristic
Conferences,
(both
published
in
1989)
has
also
published
an
excellent
critical
edition
of
the
Historia
Monachorum
in
the
Latin
version
of
Rufinus,
dedicating
a
large
part
of
her
introduction
to
trying
to
solve
the
problem
of
what
in
that
Latin
version
is
really
from
Rufinus. Pachomius: Pachomius
and
Pachomian
monasticism
were
not
the
object
of
any
large
basic
study
during
the
period
we
are
concerned
with.
Among
the
various
articles
that
did
study
some
aspects
of
that
monasticism,
one
should
mentioned
that
of
James
E.
Goehring:
"The
World
Engaged: The Social and Economic World of Early Egyptian
Monasticism".
A few other publications: Moses
of
Abydos
was
a
Coptic
monk
of
the
6th
century.
René-Georges
Coquin,
who
had
presented
him
in
an
early
study,
published
of
him
a
short
fragment
that
was
still
unpublished,
in
the
Mélanges
Guillaumont:
"La
'Règle'
de
Moïse
d'Abybos". Of course,
several
of
the
articles
of
the
Coptic
Encyclopaedia
concern
monastic
authors
and
monastic
topics.
There
is
no
need
here
of
giving
a
list
that
would
be
rather
long.
Armand
VEILLEUX
REPORT
ON
RESEARCH
IN
COPTIC
MONASTICISM
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Brzostowska
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wstepami
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ursprüngliche
Gestalt
der
Vita
Antonii?
Eine
Auseinandersetzung
mit
der
These
Draguets",
in:
Mélanges
Guillaumont,
p.
47‑56.
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Coptic
Churches
and
Monasteries
in
Upper
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[Le
Caire],
1990,
164
p.,
cartes,
ill.
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Étienne
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Vita
Antonii
d'Athanase"
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