"Virgins of God": The Making of Asceticism in Late Antiquity (Oxford Classical Monographs)

Many of the institutions fundamental to the role of men and women in today's society have their origins in late antiquity. This revisionist 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 they were later either eliminated or transformed by a new Christian Roman elite of men now thought of as the founding fathers. Cover 1 Title 5 Preface 9 Contents 15 List of maps 16 Abbreviations 17 Introduction 21 I Asia Minor 43 1. ‚Virgins of God': Variations of Female Ascetic Life 45 2. Basil of Caesarea: The Classic Model 80 3. In the Background: Macrina and Naucratius 98 4. Homoiousian Asceticism 126 5. Parthenoi, Widows, Deaconesses: Continuing Variety 157 6. Symbiosis of Male and Female Ascetics and the Demise of the Homoiousian Model 204 II Egypt 245 7. Canons and Papyri 247 8. Desert Mothers and Wandering Virgins: The Apophthegmata Patrum 273 9. Pachomius and Shenoute: The Other Classic Model 303 10. „In the Desert andin the Countryside, in Towns or Villages“: The Historia Lausiaca and the Historia Monachorum 331 11. Athanasius of Alexandria and Urban Asceticism 351 Conclusion 393 Select Bibliography 407 Index 451 Index of Papyri used 464 'Virgins of God' : variations of female ascetic life Basil of Caesarea : the classic model In the background : Macrina and Naucratius Homoiousian asceticism Parthenoi, widows, deaconesses : continuing variety Symbiosis of male and female ascetics and the demise of the homoiousian model Canons and papyri Desert mothers and wandering virgins : the Apophthegmata patrum Pachomius and Shenoute : the other classic model 'In the desert and in the countryside, in towns or villages' : the Historia Lausiaca and the Historia Monachorum Athanasius of Alexandria and urban asceticism. This study explores how Christian women of the classical world initiated ascetic ways of living, and how these practices were then institutionalized. The author demonstrates that - in direct contrast to later conceptions - asceticism began primarly as an urban movement. "In the year 314, just two years after Constantine had accepted Christianity as a religio licita, an official religion, bishops and priests from Galatia, Cappadocia, and Pontus met in Ancyra, today's Ankara in Turkey, to discuss various practical issues whi"