The Closing of the Western Mind: The Rise of Faith and the Fall of Reason

by Charles Freeman

  As their [the early Christians’] fervour cooled, many combined their confession of Christ with wealth; but those who kept the fervour of the apostles, recalling that former perfection, withdrew from the cities and from the society of those who thought this laxness of living permissible for themselves and for the church, to spots on the edges of towns, or more remote places and there practised privately and in their own groups the things they remembered the apostles had instituted for the whole body of the church. 6

  All this was set against the infinite rewards if the soul could be purified for heaven. Once the possibility of an afterlife was accepted, powerful images of it could be developed. Christianity’s heaven of eternal bliss and a hell of perpetual torment had a powerful impact. In his Letter XXII to Eustochium, Jerome waxes on the great glory of the virgin as she reaches heaven, while, in the same letter, he describes his own fears of hell. To be confident of salvation, one could not take the risk of anything less than total commitment. Sexual renunciation was a central issue. Augustine took it for granted that his conversion would involve the adoption of a celibate lifestyle, and one young Alexandrian from the 320s was equally clear about what Christianity would mean for him: “If the Lord leads me on the way that I may become Christian, then I will also become a monk, and will keep my body without stain until the day when the Lord will come for me.” 7

  So there were many impulses towards an ascetic way of life for Christians, and in the fourth century such a life was increasingly presented as drama. Written accounts of martyrdom had dwelt in prurient detail on the dismemberings, flayings, burnings and bone breaking involved, and the body now became the stage on which a different kind of performance was played out. Simply because the body has desires, for food, water, sex or human companionship, does not mean that they are necessarily difficult to control; many pagan philosophers appear to have seen an ascetic approach as requiring no more than a shift in perspective, a reorienting of the personality or soul (or, in many cases, simply living within the conventions of one’s class). As the Stoic philosopher Epictetus put it, “there is nothing easier than to manage a human soul. What is needed is to will; and the deed is done, success is achieved,” and the practice of philosophy can continue. Christians, on the other hand, tended to dramatize desires, particularly those of sexual desire (and here they followed Paul), as if they were cosmic forces, inspired by demons with whom deadly battles had to be fought. Jerome is an excellent example. Always a restless man, wracked by guilt and desire, he had come to the desert as a young man, and he later recalled the experience.

  O how often, when I was living in the desert, in the lonely waste, scorched by the burning sun, that affords to hermits that primitive dwelling place, how often did I fancy myself surrounded by the pleasures of Rome . . . though in my fear of Hell [my emphasis], I had condemned myself to this prison house, where my only companions were scorpions and wild beasts, I often found myself surrounded by bands of dancing girls. My face was pale with fasting; but though my limbs were cold as ice, my mind was burning with desire, and the fires of lust kept bubbling up before me while my flesh was as good as dead.

  He was echoed by St. John Chrysostom, another preacher consumed by the rage of sexuality and profoundly influenced by Paul. “How shall we tie down this wild beast? How shall we put a bridle on it? I know none, save only the restraint of hell fire.”8 Augustine’s Confessions has an extended dramatization of its author’s struggles with his sexual feelings, while for Anthony (see below) the devil appears in the shape of a woman when his other ploys fail.

  There is an important point to be made here. The aim was not to torment the flesh itself in asceticism but, as Paul reminded his readers, the sins of the flesh. After all, Christ himself had taken on flesh, and, at the last judgment, the individual’s flesh would be returned to his soul. So flesh could not be evil in itself, otherwise it would come to a final end at death and would never have been adopted by Christ. It was the demons who took advantage of the flesh who were the problem. Paul laid down one of the foundational statements of Christian asceticism as essentially a battle between the unworthy self and sin/demons when he wrote in Romans 7:18–20, “The fact is I know of nothing good living in me— living, that is, in my unspiritual self—for though the will to do what is good is in me, the performance is not . . . when I act against my will, then, it is not my true self doing it, but sin which lives in me.” Asceticism is necessary to strengthen the will against the onslaught of demons (or “sin”), and the battle is better prepared for if the body, and the will, are trained. 9

  As Jerome’s account suggests, the place in which the battle took place became as important as the struggle itself. In retreating to the desert, the body is tested to its physical limit by submitting it to unremitting heat, dehydration and isolation and thus strengthening it for its task of overcoming sin. The desert was also removed from the city, the setting for any form of “civilized” living, and was outside the rhythms of the seasons so fundamental to preindustrial society. Life in the desert is constant, unchanging, in these senses very much, in fact, like the Platonic God on whom many ascetics meditated. In so far as the aim of asceticism was to bring the individual close to God, the very peace of the desert, its lack of distraction, the chances it offered to conquer the demons that held back the soul from union with the divine, was ideal.

  The Egyptian desert was the first setting for the ascetics’ struggles. In Egypt there was a clear demarcation between the fertile Nile valley, watered each year by the floods, and the desert beyond, and the abrupt contrast between the two worlds provided a vivid backdrop for the ascetic drama. From the beginnings of Egyptian history the desert had been feared as the home of demons. If these spirits were now appropriated by Christians as “their” demons, entering the desert was taking the battle to the source of evil. So Egypt became the most prestigious ascetic destination—Cassian, who had spent several years in the Egyptian desert before moving west, told his audience of Gauls that they were unlikely ever to reach the perfection of the Egyptian ascetics. This did not prevent those who never travelled there from making use of its image. Martin of Tours in Gaul, for instance, discarded plain wool, the usual clothing of the ascetic, for a shirt of real camel hair, and another Gallic ascetic insisted on living on imported Egyptian herbs.10 Special desert tours to see the ascetics in situ and ask their guidance became a favourite of aristocratic women. A particularly apt story is told of one Arsenius, a Roman of senatorial rank, who had taken to the Egyptian desert. A “rich and god fearing virgin from Rome” had come all the way to see him, expecting to be received with enthusiasm by her social equal, yet Arsenius rejected her, taunting her with coming only so that she could boast to her aristocratic friends in Rome that she had seen him. The last thing he wants, he tells her, is a host of women “making the sea a thoroughfare” on their way to disturb him.11 His fears were justified. Eventually so many took to the desert that it was said to be as busy as a city. While the Egyptian ascetics were the most celebrated, those of the Syrian desert ran them close. Here the custom was for ascetics to ascend pillars (hence their name, Stylites, from stulos, a pillar) in the hope of coming to heaven. Some would stay up there for decades, with their lower limbs festering through inactivity. The faithful would be hauled up in baskets for consultations.

  The archetype of the desert ascetic was Anthony. Anthony was an Egyptian Christian and spoke Coptic rather than Greek. It is said that he did not bother to learn to read or write, the point being made by his biographer that academic achievement was not important for a “man of God” and could even be despised. After both his parents had died, Anthony became inspired by the Gospel text that those who would be perfect should give away all that they owned and commit themselves to God. His qualms that his unmarried sister would miss his support were soothed by a revelation that he should not care about the morrow, and he sent her off to a nunnery. He then, in about 269, embarked on a long retreat (he may have lived until he was over a hundred, d
ying in 356) in which he settled first on the fringes of the Egyptian desert, then moved to an abandoned fort across the Nile and eventually even further, into places where only nomadic Arab tribes wandered. Thus was established the idea in which an ever-deeper journey into physical remoteness corresponded to a pilgrimage to the innermost depths of being. Anthony’s life was written up either by Athanasius or someone close to him, in about 357, and this “vibrant ascetic odyssey,” as Peter Brown has described it, caught the imagination of Christians throughout the empire. Anthony, wrote its author, “possessed in a very high degree apatheia—perfect self-control, freedom from passion—the ideal of every monk and ascetic striving for perfection. Christ, who was free from every emotional weakness and fault, is his model.”12

  Augustine gives an account in his Confessions of two of his friends coming across the text and being inspired to give up their careers in the imperial service to follow in Anthony’s footsteps instead. So began a new genre of literature in which the ascetic acquired the status of a celebrity. Famous collections of holy lives blended historical facts with amazing tales of miracles, and manuals allowed the reader to plot an ascetic path for her- or himself. Other works, more philosophical in tone, explored the language of asceticism, such as the state beyond all passion, the moment of absolute quietude when the end of the ascetic path has been reached, apatheia. Popular lives spread quickly. A life of one Paul of Thebes by Jerome is known to have been translated into Latin, Greek, Syriac, Coptic and Ethiopian almost immediately. With this substantial body of manuals available to those able to acquire copies, many ordinary Christians took up asceticism in their homes. Women refused to marry; some married couples stayed together but gave up sex. Others renounced their property and built monasteries for others or even ran their own. Some parents vowed to consecrate their baby daughters to perpetual virginity. Jerome grudgingly acknowledged that marriage had its purpose as a means of producing more virgins.

  Yet while asceticism was appealing to some, it was also repugnant to many. It involved a reversal of the values of society, a rejection of traditional statuses and even a threat, some feared, through mass virginity, to the survival of humanity itself. Paula, the companion of Jerome, who founded a nunnery alongside him in Bethlehem, expressed the reversal of values in telling her nuns that “a clean body and clean clothes betoken an unclean mind.” An account by Eunapius, a devout Neoplatonist, illustrates the shock effect of those ascetic monks who took to direct action against paganism, invading sanctuaries that had always been held sacred.

  At that time they brought into the holy places [the pagan temples] so-called monks: men by all appearances, though they lived like pigs; and they openly tolerated, and indeed executed, evil deeds past number or description. Yet it was seen as a work of piety to despise the divine: for any man at that time dressed in black and ready to demean himself in public, possessed a tyrannical power. Such was the depth to which human virtue had declined. 13

  Asceticism has always had an impact. In the modern world we need no reminding of the guru who preaches asceticism and yet who ends up a multi-millionaire fawned over by credulous celebrities; in contrast, we have the example of Gandhi, who used his asceticism with great sincerity but also shrewdness in the fight for India’s freedom; he makes a fascinating case study of how asceticism disturbs those who have to deal with its political fallout. Perhaps the most profound transformation brought about by asceticism in the fourth and fifth centuries was in women who adopted a view of perpetual virginity. Renouncing sex involved a rejection of women’s primary purpose in ancient society, to produce and care for the next generation, as well as the subversion of the view, found, for instance, in the Greek world, that women’s sexual feelings were so powerful that women could not be allowed outside the home. Completely different patterns of life were now possible. In his letter to Eustochium, who had consecrated herself to virginity while remaining in her family home in Rome, Jerome explores the major reorientation needed in her life if she is to break her bonds to traditional Roman society. Eventually she came to live alongside him in Bethlehem. It proved so difficult to know how to deal with these “new women” that they were often referred to as if they were honorary men. “The manly deeds of this blessed woman” was how the (male) biographer of Melania the Younger referred to her renunciation of her wealth and all sexual contact with her husband. A story is told of a bishop who was discussing Olympias, who gave so freely to the church in Carthage. “Do not say ‘woman’; say ‘what a remarkable human being,’ for she is a man despite her outward appearance,” he told his listener. 14

  The extraordinary result of this resolute rejection of old roles was to create new ones of much greater power and influence, especially for those women who took the chance to read the scriptures and other sacred writings and even in some cases to learn Hebrew. “Generous in giving . . . outstanding in nobility, fertile in writing, worthy of the esteem of the whole world,” was how one was described, while another man related how “in the land of Sicily I found a woman, most distinguished in the eyes of the world, but even more outstanding in the things of God. She showed me the way of truth in all things . . . convincing me how [best to live the Christian life] by reason and out of the scriptures.”15 Macrina, the sister of the Cappadocian Basil of Caesarea and Gregory of Nyssa, and a scholar in her own right, is given enormous respect by her brothers and their colleagues. One has to go a long way back in classical literature—to the days of Homer, for instance, where women of the noble class such as Odysseus’ wife, Penelope, and Arete, wife of king Alcinous of Phaeacia, treated by all with honour because “she is full of unprompted wisdom,” enjoy similar admiration.

  Hand in hand with the elevation of virginity in these years came the development of the cult of the Virgin Mary. She was now placed on a pedestal as the ideal of virgin womanhood, “alone of all her sex she pleased the Lord,” as Caelius Sedulius put it.16 The references to Mary in the Gospels are relatively few; John does not even mention her by name. A particular emphasis on her virginity first arose when a verse in Isaiah, “Behold a virgin will conceive,” was interpreted as prophesying the birth of Christ and hence inspired or corroborated the Gospel accounts of the virgin birth. This interpretation, however, was drawn from the Septuagint (Greek) version, which had used the word parthenos to render the Hebrew for almah, which meant no more than a young girl, so the scriptural base of Mary’s virginity was shaky, especially as the Gospels specifically mention that Jesus had brothers and sisters—this was a point made by Julian in his Contra Galilaeos. The earliest references by the Church Fathers (Tertullian and Irenaeus, for instance) concentrate on contrasting Mary with the fallen Eve, and it is only the fourth century that sees the development of a cult of Mary as perpetually virgin—Athanasius was among the first to use the term “ever virgin.” 17 The cult took its strength from the need for a symbol of female virginity, and its power is evident in the way the interpretation of the scriptures was distorted to support it. Jerome, in his commentary on Isaiah, even went so far as to argue that here if nowhere else the Septuagint version was superior to the original Hebrew,18 and Jesus’ brothers and sisters were now recast as “cousins,” “brethren” or even children of Joseph by an earlier marriage. Once the doctrine of Mary’s perpetual virginity was accepted as unassailable, it was possible for Augustine, for instance, to develop the argument that Jesus had been born of a virgin so as to escape the taint of sin which would have been absorbed if the sexual act was involved—an approach which only served to reinforce Augustine’s view that those conceived in the normal way were corrupted by sin. This concern with the physical elements of Mary’s virginity became so intense that it was even argued that she gave birth without losing her virginity. Once again Jerome produced an appropriate verse in support, in the prophet Ezekiel: “This gate will be kept shut. No one will open it to go through it, since Yahweh the God of Israel has been through it, and so it must be kept shut” (44:2). Doctrinally, the cult reached its climax
with the declaration that Mary was Theotokos, Mother of God (still her preferred title in the eastern church), which was proclaimed at the Council of Ephesus in 431.

  The cult of Mary was not confined to ascetic intellectuals. The need for a goddess figure was profound in a religion founded by Jesus and shaped by Paul, two unmarried men, and at the popular level there are numerous apocryphal stories about Mary’s parents, childhood and upbringing and her assumption into heaven. The idea that she might have died and her body become corrupted became unimaginable, hence her “assumption” into heaven, noted in apocryphal sources for the first time in the late fourth century. In the east the emphasis was on “a dormition” (a falling asleep). Mary came to absorb the attributes of pagan goddesses. Vasiliki Limberis shows how the goddesses Rhea and Tyche, to whom temples had been built by Constantine in Constantinople, gradually became transformed into Mary, the Virgin Mother of God, as Christianity ousted the remnants of paganism in the city in the fourth century. It helped that Rhea, like many other goddesses, was herself associated with “virgin birth” stories.19 A particularly fruitful source was the Egyptian goddess Isis, who had become a universal mother goddess in her own right. Isis had developed the role of protector of sailors just at the time when her cult was transferred from Egypt to the Aegean by merchants. Mary too becomes a protector of sailors, the “star of the sea.” Isis’ emblem was the rose, and this too is appropriated by Mary, while representations of Isis with her baby son Horus on her knee seem to provide the iconic background for those of Mary and the baby Jesus. These representations, richly developed in Christian art, suggest a yearning for tenderness that had not previously been satisfied.20