Anthony the Great

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Saint Anthony the Great
Father of Christian Monasticism
Venerable and God-bearing Father
Born	ca.251, Herakleopolis Magna, Egypt
Died	356, Mount Colzim, Egypt
Venerated in	Roman Catholic Church, Eastern Orthodox Churches,Eastern Catholic Churches, Oriental Orthodox Churches
Major shrine	Monastery of Anthony, Egypt Vienna, Austria His body was at Saint-Antoine l'Abbaye, Isère, France
Feast	January 17 (Western Christianity and Eastern Orthodoxy) January 30 = Tobi 22 (Coptic Church)
Attributes	bell; pig (in the West); book; crutch; hermit; Saint Anthony's cross; tau cross with a bell on the end. Iconographically, Anthony is depicted in a monastic habit with a long white beard. Sometimes he holds an abbot's crozier or a scroll
Patronage	against pestilence; amputees; animals; basket makers; basket weavers; brushmakers; Burgio, Sicily; butchers; Canas, Brazil; cemetery workers; domestic animals; eczema; epilepsy; epileptics; ergotism; erysipelas; gravediggers; graveyards; hermits; hogs; Hospitallers; monks; Mook, Nederlands; pigs; relief from pestilence; shingles (Saint Anthony's fire); skin diseases; skin rashes; swine; swineherds [1]
Saints Portal

Saint Anthony the Great (c 251–356), also known as Anthony the Abbot, Anthony of Egypt, Anthony of the Desert, Anthony the Anchorite, Abba Antonius, and Father of All Monks, was an Egyptian Christian saint and the prominent leader among the Desert Fathers. Anthony lived in Alexandria for much of his life. He is celebrated in many churches on his Feast Days: January 17 in the Eastern Orthodox Church, Western church, and the Month of Tobi 22, (January 30) in the Coptic Orthodox Church and the Coptic Catholic Church, which are historically associated with Saint Anthony.

Anthony is appealed to against infectious diseases, in particular herpes zoster, hence shingles are known as "Anthony's fire" in Italy and Malta. The biography of Anthony's life by Athanasius of Alexandria helped to spread the concept of monasticism, particularly in Western Europe through Latin translations.

[edit] Life

Most of what is known about the life of St Anthony comes from the Life of Anthony, written in Greek around 360 by Athanasius of Alexandria. Sometime before 374, it was translated into Latin by Evagrius of Antioch. The Latin translation helped the Life become one of the best known works of literature in the Christian world, a status it would hold through the Middle Ages.^[2] In addition to the Life, several surviving homilies and epistles of varying authenticity provide some additional autobiographical detail.

Anthony was born in Coma near Herakleopolis Magna in Lower Egypt in 251 to wealthy landowner parents. When he was about 18 years old, his parents died and left him with the care of his unmarried sister. In 285, at the age of 34, he decided to follow the words of Jesus, who had said: "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasures in heaven; and come, follow Me."^[3] Taking these words quite literally, Anthony gave away some of the family estate to his neighbours, sold the remaining property, donated the funds thus raised to the poor, placed his sister with a group of Christian virgins,^[4] a sort of proto-nunnery at the time, and himself became the disciple of a local hermit.^[5]

The appellation "Father of Monasticism" is misleading, as Christian monasticism was already being practiced in the deserts of Egypt. Ascetics commonly retired to isolated locations on the outskirts of cities. Anthony is notable for being one of the first ascetics to attempt living in the desert proper, completely cut off from civilization. His anchoritic lifestyle was remarkably harsher than his predecessors. By the 2nd century there were also famous Christian ascetics, such as Saint Thecla. Saint Anthony decided to follow this tradition and headed out into the alkaline desert region called the Nitra in Latin (Wadi El Natrun today), about 95 km west of Alexandria, some of the most rugged terrain of the Western Desert. Here he remained for some thirteen years.^[5]

Also note that the Therapeutae, pagan ascetic hermits and loosely organized cenobitic communities described by the Hellenized Jewish philosopher Philo of Alexandria in the first century, were long established in the harsh environments by the Lake Mareotis close to Alexandria, and in other less-accessible regions. Philo understood that for "this class of persons may be met with in many places, for both Greece and barbarian countries want to enjoy whatever is perfectly good."^[6]

According to Athanasius, the devil fought St Anthony by afflicting him with boredom, laziness, and the phantoms of women, which he overcame by the power of prayer, providing a theme for Christian art. After that, he moved to a tomb, where he resided and closed the door on himself, depending on some local villagers who brought him food. When the devil perceived his ascetic life and his intense worship, he was envious and beat him mercilessly, leaving him unconscious. When his friends from the local village came to visit him and found him in this condition, they carried him to a church.

After he recovered, he made a second effort and went back to the desert, further out, to a mountain by the Nile, called Pispir, now Der el Memun, opposite Crocodilopolis. There he lived strictly enclosed in an old abandoned Roman fort for some twenty years.^[5] According to Athanasius, the devil again resumed his war against Saint Anthony, only this time the phantoms were in the form of wild beasts, wolves, lions, snakes and scorpions. They appeared as if they were about to attack him or cut him into pieces. But the saint would laugh at them scornfully and say, "If any of you have any authority over me, only one would have been sufficient to fight me." At his saying this, they disappeared as though in smoke, and God gave him the victory over the devil. While in the fort he only communicated with the outside world by a crevice through which food would be passed and he would say a few words. Saint Anthony would prepare a quantity of bread that would sustain him for six months. He did not allow anyone to enter his cell: whoever came to him, stood outside and listened to his advice.

The former main altar of the hermitage church in Warfhuizen in the Netherlands with a mural of Anthony Abbot and a reliquary with some of his relics. Since then they have been moved to a new golden shrine on a side-altar especially made for them.

Then one day he emerged from the fort with the help of villagers to break down the door. By this time most had expected him to have wasted away, or gone insane in his solitary confinement, but he emerged healthy, serene, and enlightened. Everyone was amazed that he had been through these trials and emerged spiritually rejuvenated. He was hailed as a hero and from this time forth the legend of Anthony began to spread and grow.

Anthony went to the Fayyum and confirmed the brethren there in the Christian faith, then returned to his old Roman fort. In 311, Anthony wished to become a martyr and went to Alexandria. He visited those who were imprisoned for the sake of Christ and comforted them. When the Governor saw that he was confessing his Christianity publicly, not caring what might happen to him, he ordered him not to show up in the city. However, the Saint did not heed his threats. He faced him and argued with him in order that he might arouse his anger so that he might be tortured and martyred, but it did not happen.

He left Alexandria to return to the old Roman fort upon the end of the persecutions. Here, many came to visit him and to hear his teachings. He saw that these visits kept him away from his worship. As a result, he went further into the Eastern Desert of Egypt. He travelled to the inner wilderness for three days, until he found a spring of water and some palm trees, and then he chose to settle there. On this spot now stands the monastery of Saint Anthony the Great. There, he anticipated the rule of Benedict of Nursia, "pray and work", by engaging himself and his disciple or disciples in manual labor. Anthony himself cultivated a garden and weaved mats of rushes. He and his disciples were regularly sought out for words of enlightenment. These statements were later collected into the book of Sayings of the Desert Fathers. Anthony himself is said to have spoken to those of a spiritual disposition personally, leaving the task of addressing the more worldly visitors to Macarius. On occasions, he would go to the monastery on the outskirts of the desert by the Nile to visit the brethren, then return to his inner monastery.

The backstory of one of the surviving epistles, directed to Constantine I recounts how the fame of Saint Anthony spread abroad and reached Emperor Constantine. The Emperor wrote to him, offering him praise and asked him to pray for him. The brethren were pleased with the Emperor's letter, but Anthony did not pay any attention to it, and he said to them, "The books of God, the King of Kings and the Lord of Lords, commands us everyday, but we do not heed what they tell us, and we turn our backs on them." Under the persistence of the brethren who told him, "Emperor Constantine loves the church," he accepted to write him a letter blessing him, and praying for the peace and safety of the empire and the church.

Painting of Saint Anthony by Piero di Cosimo ca. 1480

According to Athanasius, Saint Anthony heard a voice telling him, "Go out and see." He went out and saw an angel who wore a girdle with a cross, one resembling the holy Eskiem (Tonsure or Schema), and on his head was a head cover (Kolansowa). He was sitting while braiding palm leaves, then he stood up to pray, and again he sat to weave. A voice came to him saying, "Anthony, do this and you will rest." Henceforth, he started to wear this tunic that he saw, and began to weave palm leaves, and never got bored again. Saint Anthony prophesied about the persecution that was about to happen to the church and the control of the heretics over it, the church victory and its return to its formal glory, and the end of the age. When Saint Macarius visited Saint Anthony, Saint Anthony clothed him with the monk's garb, and foretold him what would be of him. When the day drew near of the departure of Saint Paul the First Hermit in the desert, Saint Anthony went to him and buried him, after clothing him in a tunic which was a present from St Athanasius the Apostolic, the 20th Patriarch of Alexandria.

[edit] Final days

In 338, he was summoned by Athanasius of Alexandria to help refute the teachings of Arius.^[5] When Saint Anthony felt that the day of his departure had approached, he commanded his disciples to give his staff to Saint Macarius, and to give one sheepskin cloak to Saint Athanasius and the other sheepskin cloak to Saint Serapion, his disciple. He further instructed his disciples to bury his body in an unmarked, secret grave, lest his body become an object of veneration. He stretched himself on the ground and gave up his spirit. Saint Anthony the Great lived for 105 years and departed on the year 356.

He probably spoke only his native language, Coptic, but his sayings were spread in a Greek translation. He himself left no writings. His biography was written by Saint Athanasius and titled Life of Saint Anthony the Great. Many stories are also told abodad gave meut him in various collections of sayings of the Desert Fathers.

[edit] Founder of monasticism

Saint Anthony and Saint Paul the Hermit are seen as the founders of Christian monasticism. Saint Paul the Hermit is lauded by Saint Anthony as the first hermit. The monastery of Saint Paul the Hermit exists to this day in Egypt. Saint Cax himself provided the example that others would follow (see Saint Pachomius). Anthony himself did not organize or create a monastery, but a community grew up around him based on his example of living an ascetic and isolated life. Those who wished to follow him needed the company of others to survive the harsh conditions. The biography of Anthony by Athanasius itself is considered to have done more to help propagate the ideals of the primitive monastic lifestyle than any other book. In the book itself, Athanasius says, "For monks, the life of Anthony is a sufficient example of ascetism."^[5]

[edit] Controversy

It has been argued that the demons and temptations that Anthony is reported to have faced may have been related to Athanasius by some of the simpler pilgrims who had visited him, who may have been conveying what they had been told in a manner more dramatic than it had been conveyed to them. It is possible these events, like the paintings, are full of rich metaphor or in the case of the animals of the desert, perhaps a vision or dream. Some of the stories included in Saint Anthony's biography are perpetuated now mostly in paintings, where they give an opportunity for artists to depict their more lurid or bizarre interpretations. Many pictorial artists, from Hieronymus Bosch to Salvador Dalí, have depicted these incidents from the life of Anthony; in prose, the tale was retold and embellished by Gustave Flaubert. Emphasis on these stories, however, did not really begin until the Middle Ages, when the psychology of the individual became a greater interest.^[5]

[edit] Veneration

Pilgrimage banners from the shrine in Warfhuizen

He was secretly buried on the mountain-top where he had chosen to live. His remains were reportedly discovered in 361, and transferred to Alexandria. Some time later, they were taken from Alexandria to Constantinople, so that they might escape the destruction being perpetrated by invading Saracens. Later, in the eleventh century, the emperor gave them to the French count Jocelin. Jocelin had them transferred to La-Motte-Saint-Didier, which was then renamed Saint-Antoine-en-Dauphiné.^[5] There, Anthony is credited with assisting in a number of miraculous healings, primarily from ergotism, which became known as "St. Anthony's Fire". He was credited by two local noblemen of assisting them in recovery from the disease. They then founded the Hospital Brothers of St. Anthony in honour of him.^[5] Veneration of Anthony in the East is more restrained. There are comparatively few icons and paintings of him. He is regarded as the "first master of the desert and the pinnacle of holy monks", however, and there are monastic communities of the Maronite, Chaldean, and Orthodox churches which state that they follow his monastic rule.^[5] In Brazilian Umbanda, statues of Anthony or Benedict of Nursia are used to disguise the cult of the Preto Velho ("Old Negro").^{[citation needed]} During the Middle Ages, Anthony, along with Quirinus of Neuss, Cornelius and Hubertus, was venerated as one of the Four Holy Marshals ('Vier Marschälle Gottes) in the Rhineland.^{[7][8] [9]}

[edit] Coptic literature

Examples of purely Coptic literature are the works of Saint Anthony and Saint Pachomius, who only spoke Coptic, and the sermons and preachings of Saint Shenouda the Archmandrite, who chose to only write in Coptic. Saint Shenouda was a popular leader who only spoke to the Egyptians in Egyptian language (Coptic language), the language of the repressed, not in Greek, the language of the repressive ruler.

The earliest original writings in Coptic language were the letters by Saint Anthony. During the 3rd and 4th centuries many ecclesiastics and monks wrote in Coptic.^[10]

[edit] Prayer

Father, you called Saint Anthony to renounce the world and serve you in the solitude of the desert. By his prayers and example, may we learn to deny ourselves and love you above all things.

We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

[edit] See also

• Monastery of Saint Anthony, Egypt
• Hermit
• Poustinia
• Coptic Saints

[edit] Notes

[edit] References

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• White, Carolinne (1998). Early Christian Lives. London: Penguin. ISBN 978-0-14-043526-9. 
• The Greek Vita of Athanasius. Ed. by G. J. M. Bartelink ('Vie d'Antoine'). Paris 2000. Sources Chrétiennes 400.
• The almost contemporary Latin translation: in Heribert Rosweyd, Vitae Patrum (Migne, Patrologia Latina. lxxiii.). New critical edition and study of this Latin translation: P.H.E. Bertrand, Die Evagriusübersetzung der Vita Antonii: Rezeption - Überlieferung - Edition. Unter besonderer Berücksichtigung der Vitas Patrum-Tradition. Utrecht 2005 (dissertation) [free available: [1]
• An English translation: in Philip Schaff and Henry Wace, editors Nicene and Post-Nicene Fathers, Series II, vol. IV Full text on-line, with criticisms pro and con of the attribution of this vita to Athanasius.
• Accounts of St Anthony are given by Cardinal Newman ("Church of the Fathers" in Historical Sketches) and Alban Butler, Lives of the Saints (under Jan. 17).
• Burns, Paul, ed. Butler's Lives of the Saints: New Full Edition January vol. Collegeville, MN:The Liturgical Press. ISBN 0-8146-2377-8.
• A Hagiographic Account of the life of St. Anthony from the Coptic Church

[edit] Historical and critical

• E. C. Butler, (1898, 1904). Lausiac History of Palladius, Part I. pp. 197, 215-228; Part II. pp. ix.-xii. (See Palladius of Galatia).
• S. Rubenson, 1995. The Letters of St. Antony : monasticism and the making of a saint (Minneapolis) An analysis of the letters, including authenticity and theological content.
• P.H.E. Bertrand, Die Evagriusübersetzung der Vita Antonii: Rezeption - Überlieferung - Edition. Unter besonderer Berücksichtigung der Vitas Patrum-Tradition. Utrecht 2005. [dissertation] [free available: [2]
• Catholic Encyclopedia 1908: "St. Anthony the Great"
• Coptic Monastery of St Anthony the Great website
• This article incorporates text from the Encyclopædia Britannica Eleventh Edition, a publication now in the public domain.

[edit] Texts attributed to St Anthony

• "Discourse on Demons", translated by Rev. H. Ellershaw (on-line)
• "Letter To Theodore", translated by Rev. Daniel and Esmeralda Jennings (on-line)

[edit] External links

• Catholic Encyclopedia: St. Anthony, Abbot
• Video of church historian Andrew Walls who tells the story of Anthony
• Venerable and God-bearing Father Anthony the Great Orthodox icon and synaxarion