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26 - Holy Men

from PART V - RELIGION AND CULTURE

Published online by Cambridge University Press:  28 March 2008

By
Peter Brown
Edited by
Averil Cameron ,
Bryan Ward-Perkins  and
Michael Whitby
Peter Brown
Affiliation:
Professor of History, Princeton University
Averil Cameron
Affiliation:
University of Oxford
Bryan Ward-Perkins
Affiliation:
University of Oxford
Michael Whitby
Affiliation:
University of Warwick
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Summary

Some time in the 520s, the Great Old Man Barsanuphius, an Egyptian recluse, wrote from his cell in the vicinity of Gaza, in order to comfort a sick and dispirited monk:

I speak in the presence of Christ, and I do not lie, that I know a servant of God, in our generation, in the present time and in this blessed place, who can also raise the dead in the name of Jesus our Lord, who can drive out demons, cure the incurable sick, and perform other miracles no less than did the apostles … for the Lord has in all places his true servants, whom he calls no more slaves but sons (Galatians 4.7) … If someone wishes to say that I am talking nonsense, as I said, let him say so. But if someone should wish to strive to arrive at that high state, let him not hesitate.

(Barsanuphius, Correspondance 91, trans. Regnault (1971) 84)

Throughout the Christian world of the fifth and sixth century, the average Christian believer (like the sick monk, Andrew) was encouraged to draw comfort from the expectation that, somewhere, in his own times, even, maybe, in his own region, and so directly accessible to his own distress, a chosen few of his fellows had achieved, usually through prolonged ascetic labour, an exceptional degree of closeness to God. God loved them as his favoured children. He would answer their prayers on behalf of the majority of believers, whose own sins kept them at a distance from him.

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The Cambridge Ancient History , pp. 781 - 810
Publisher: Cambridge University Press
Print publication year: 2001

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