Saint Antony of the Desert
Patriarch of Monks & Founder of all Religious Life
Feast Day: January 17
Saint Antony of Egypt
Fra Angelico, Saint Anthony the Abbot tempted by a Lump of Gold
(a.k.a. St. Antony the Great, Saint Antony the Abbott, St. Antony of the Desert))
Image courtesy of ChristusRex
Founder of Christian monasticism. The chief source of information on St. Anthony is a Greek Life attributed to St. Athanasius, to be found in any edition of his works. A note of the controversy concerning this Life is given at the end of this article; here it will suffice to say that now it is received with practical unanimity by scholars as a substantially historical record, and as a probably authentic work of St. Athanasius. Valuable subsidiary information is supplied by secondary sources: the “Apophthegmata”, chiefly those collected under Anthony’s name (at the head of Cotelier’s alphabetical collection, P.G. LXV, 7]); Cassian, especially Coll. II; Palladius, “Historica Lausiaca”, 3,4,21,22 (ed. Butler). All this matter may probably be accepted as substantially authentic, whereas what is related concerning St. Anthony in St. Jerome’s Life of “St. Paul the Hermit” cannot be used for historical purposes.
Anthony was born at Coma, near Heracleopolis Magna in Fayum, about the middle of the third century. He was the son of well-to-do parents, and on their death, in his twentieth year, he inherited their possessions. He had a desire to imitate the life of the Apostles and the early Christians, and one day, on hearing in the church the Gospel words, “If thou wilt be perfect, go and sell all thou hast”, he received them as spoken to himself, disposed of all his property and goods, and devoted himself exclusively to religious exercises. Long before this it had been usual for Christians to practice asceticism, abstain from marriage and exercising themselves in self-denial, fasting, prayer, and works of piety; but this they had done in the midst of their families, and without leaving house or home. Later on, in Egypt. such ascetics lived in huts, in the outskirts of the towns and villages, and this was the common practice about 270, when Anthony withdrew from the world. He began his career by practicing the ascetical life in this fashion without leaving his native place. He used to visit the various ascetics, study their lives, and try to learn from each of them the virtue in which he seemed to excel. Then he took up his abode in one of the tombs, near his native village, and there it was that the Life records those strange conflicts with demons in the shape of wild beasts, who inflicted blows upon him, and sometimes left him nearly dead. After fifteen years of this life, at the age of thirty-five, Anthony determined to withdraw from the habitations of men and retire in absolute solitude. He crossed the Nile, and on a mountain near the east bank, then called Pispir, now Der el Memum, he found an old fort into which he shut himself, and lived there for twenty years without seeing the face of man, food being thrown to him over the wall. He was at times visited by pilgrims, whom he refused to see; but gradually a number of would-be disciples established themselves in caves and in huts around the mountain, Thus a colony of ascetics was formed, who begged Anthony to come forth and be their guide in the spiritual life. At length, about the year 305, he yielded to their importunities an emerged from his retreat, and, to the surprise of all, he appeared to be as when he had gone in, not emaciated, but vigorous in body and mind. For five or six years he devoted himself to the instruction and organization of the great body of monks that had grown up around him; but he then once again withdrew into the inner desert that lay between the Nile and the Red Sea, near the shore of which he fixed his abode on a mountain where still stands the monastery that bears his name, Der Mar Antonios. Here he spent the last forty-five years of his life, in a seclusion, not so strict as Pispir, for he freely saw those who came to visit him, and he used to cross the desert to Pispir with considerable frequency. The Life says that on two occasions he went to Alexandria, once after he came forth from the fort at Pispir, to strengthen the Christian martyrs in the persecution of 311, and once at the close of his life (c. 350), to preach against the Arians. The Life says he dies at the age of a hundred and five, and St. Jerome places his death in 356-357. All the chronology is based on the hypothesis that this date and the figures in the Life are correct. At his own request his grave was kept secret by the two disciples who buried him, lest his body should become an object of reverence.
Of his writings, the most authentic formulation of his teaching is without doubt that which is contained in the various sayings and discourses put into his mouth in the Life, especially the long ascetic sermons (16-43) spoken on his coming forth from the fort at Pispir. It is an instruction on the duties of the spiritual life, in which the warfare with demons occupies the chief place. Though probably not an actual discourse spoken on any single occasion, it can hardly be a mere invention of the biographer, and doubtless reproduces St. Anthony’s actual doctrine, brought together and co-ordinated. It is likely that many of the sayings attributed to him in the “Apophthegmata” really go back to him, and the same may be said of the stories told of him in Cassian and Palladius. There is a homogeneity about these records, and a certain dignity and spiritual elevation that seem to mark them with the stamp of truth, and to justify the belief that the picture they give us of St Anthony’s personality, character, and teaching is essentially authentic. A different verdict has to be passed on the writings that go under his name, to be found in P.G., XL. The Sermons and twenty Epistles from the Arabic are by common consent pronounced wholly spurious. St Jerome (De Viris Ill., lxxxviii) knew seven epistles translated from the Coptic into Greek; the Greek appears to be lost, but a Latin version exists (ibid.), and Coptic fragments exist of three of these letters, agreeing closely with the Latin; they may be authentic, but it would be premature to decide. Better is the position of a Greek letter to Theodore, preserved in the “Epistola Ammonis ad Theophilum”, sect. 20, and said to be a translation of a Coptic original; there seems to be no sufficient ground for doubting that it really was written by Anthony (see Butler, Lausiac History of Palladius, Part I,223). The authorities are agreed that St Anthony knew no Greek and spoke only Coptic. There exists a monastic Rule that bears St Anthony’s name, preserved in Latin and Arabic forms (P.G., XL, 1065). While it cannot be received as having been actually composed by Anthony, it probably in large measure goes back to him, being for the most part made up out of the utterances attributed to him in the Life and the “Apophthegmata”; it contains, however, an element derived from the spuria and also from the “Pachomian Rules”. It was compiled at an early date, and had a great vogue in Egypt the East. At this day it is the rule followed by the Uniat Monks of Syria and Armenia, of whom the Maronites, with sixty monasteries and 1,100 monks, are the most important; it is followed also by the scanty remnants of Coptic monachism.
It will be proper to define St. Anthony’s place, and to explain his influence in the history of Christian monachism. He probably was not the first Christian hermit; it is more reasonable to believe that, however little historical St Jerome’s “Vita Pauli” may be, some kernel of fact underlies the story (Butler, op. cit., Pat I, 231,232), but Paul’s existence was wholly unknown till long after Anthony had become the recognized leader of Christian hermits. Nor was St Anthony a great legislator and organizer of monks, like his younger contemporary Pachomius: for, though Pachomius’s first foundations were probably some ten or fifteen years later than Anthony’s coming forth from his retreat at Pispir, it cannot be shown that Pachomius was directly influenced by Anthony, indeed his institute ran on quite different lines. And yet it is abundantly evident that from the middle of the fourth century throughout Egypt, as elsewhere, and among the Pachomian monks themselves, St Anthony was looked upon as the founder and father of Christian monachism. This great position was no doubt due to his commanding personality and high character, qualities that stand out clearly in all the records of him that have come down. The best study of his character is Newman’s in the “Church of the Fathers” (reprinted in “Historical Sketches”). The following is his estimate: “His doctrine surely was pure and unimpeachable; and his temper is high and heavenly, without cowardice, without gloom, without formality, without self-complacency. Superstition is abject and crouching, it is full of thoughts of guilt; it distrusts God, and dreads the powers of evil. Anthony at least had nothing of this, being full of confidence, divine peace, cheerfulness, and valorousness, be he (as some men may judge) ever so much an enthusiast” (op.cit., Anthony in Conflict). Full of enthusiasm he was, but it did not make him fanatical or morose; his urbanity and gentleness, his moderation and sense stand out in many of the stories related of him. Abbot Moses in Cassian (Coll. II) says he had heard Anthony maintaining that of all virtues discretion was the most essential for attaining perfection; and the little known story of Eulogius and the Cripple, preserved in the Lausiac History (xxi), illustrates the kind of advice and direction he gave to those who sought his guidance.
The monasticism established under St Anthony’s direct influence became the norm in Northern Egypt, from Lycopolis (Asyut) to the Mediterranean. In contradistinction to the fully coenobitical system, established by Pachomius in the South, it continued to be of a semi-eremitical character, the monks living commonly in separate cells or huts, and coming together only occasionally for church services; they were left very much to their own devices, and the life they lived was not a community life according to rule, as now understood (see Butler, op. cit., Part I, 233-238). This was the form of monastic life in the deserts of Nitria and Scete, as portrayed by Palladius and Cassian. Such groups of semi-independent hermitages were later on called Lauras, and have always existed in the East alongside of the Basilian monasteries; in the West St Anthony’s monachism is in some measure represented by the Carthusians. Such was St Anthony’s life and character, and such his role in Christian history. He is justly recognized as the father not only of monasticism, strictly so called, but of the technical religious life in every shape and form. Few names have exercised on the human race an influence more deep and lasting, more widespread, or on the whole more beneficent.
It remains to say a word on the controversy carried on during the present generation concerning St Anthony and the Life. In 1877 Weingarten denied the Athanasian authorship and the historical character of the Life, which he pronounced to be a mere romance; he held that up to 340 there were no Christian monks, and that therefore the dates of the “real” Anthony had to be shifted nearly a century. Some imitators in England went still further and questioned, even denied, that St Anthony had ever existed. To anyone conversant with the literature of monastic Egypt, the notion that the fictitious hero of a novel could ever have come to occupy Anthony’s position in monastic history can appear nothing less than a fantastic paradox. As a matter of fact these theories are abandoned on all hands; the Life is received as certainly historical in substances, and as probably by Athanasius, and the traditional account of monastic origins is reinstated in its great outlines. The episode is now chiefly of interest as a curious example of a theory that was broached and became the fashion, and then was completely abandoned, all within a single generation. (on the controversy see Butler, op.cit. Part I, 215-228, Part II, ix-xi).
The Catholic Encyclopedia, Volume I
Nihil Obstat, March 1, 1907, Remy Lafort, S.T.D., Censor
Imprimatur. +John Cardinal Farley, Archbishop of New York
Saint Antony (251-356), the Patriarch of all monks was born at Coma in upper Egypt, at the age of twenty he gave away his property which was considerable, to the poor and lived as a hermit near his native place. About the year 305 he established a community at Fayum and another shortly after at Pispir. Thus he was the first to establish the religious life as we know it today, by gathering together large groups of hermits into loose communities. Soon he became famous throughout Egypt and beyond, and was in great demand as an advisor by people of every rank. He was a personal friend of Saint Athanasius and hi staunch supporter against the Arians, whom he arraigned as heretics in a public sermon preached at Alexandria at the invitation of Athanasius, when he was ninety years old. Athanasius himself became St. Antony’s biographer. St Antony died in his hermitage on Mt. Kolzim, near the Red Sea. In art he is frequently shown with a T-shaped cross and a pig. The latter, perhaps originally the symbol of evil, became associated with a privilege of the Hospital Brothers of St. Antony founded in the 17th century. St Antony’s fire was apparently and epidemic form of erysipelas against which the saint’s intercession was invoked.
Prayers to Saint Antony of Egypt
O’ Glorious Saint Antony, who upon hearing only one word of the Gospel didst forsake the riches and the ease of thy family, thy native land and the world, in order to retire into the wilderness; who, in spite of thy heavy burden of advanced age and the ravages of severe penance, didst not hesitate to leave thy solitude to rebuke openly the impiety of heretics and to restore wavering Christians to a firmer hold upon their faith with all the zeal of a confessor desirous of martyrdom; who through thy conquest of self and the excellence of thy virtues wast endowed by Our Lord with miraculous power over animate and inanimate nature; do thou obtain for us the grace to be ever zealous in the cause of Christ and His Church and to persevere even unto death in our imitation of thee, in our belief in revealed truth, and in our keeping of they commandments and the counsels of the Gospel; to the end that, having faithfully followed in thy footsteps here on earth, we many be enabled to become sharers in thy heavenly glory through all the ages of eternity. Amen.
Our Father, Hail Mary, Glory be three times.
From the Sedro of the “Quorbono” of the Maronite Rite
(……..Mass of St. Anthony of the Desert)
“O Christ our God, You taught us the way of true perfection and happiness. You encouraged those who follow You to sell what they have, give to the poor and to take up the cross. When blessed Anthony heard these words, his heart was inflamed with love for You. He left the world, renounced nation and family and accepted Your easy yoke. He entered monastic life with his companions: mortification, abstinence and self-denial. By turning away from everything, he turned to You alone; and by dying to himself, he lived for You alone. For this reason we honor his memory and say: Blessed are you, holy Anthony, father of monks and example of religious life; tall cedar on the slope of Mount Lebanon, you have become a prophetic word echoing in the world .Blessed are you, holy Anthony; you became a lampstand for the Light of the world. By that Light, many have been guided in the way of religious life Blessed are you, Holy Anthony, morning star in a world of darkness. Your light made evil fear and caused sin to drawback in fright. How glorious is your Lord, now and forever.”
Litany of Saint Antony the Great
First of all monks, your name they hail, Great St. Antony, we beg your prayers
Charity has gained such heights for you, Great St. Antony, we beg your prayers
Wonderworker known for favors gained, Great St. Antony, we beg your prayers
Humbly you obeyed with strength and love, Great St. Antony, we beg your prayers
Shield for those who came to seek your aid, Great St. Antony, we beg your prayers
Healer of all ills and guide for souls, Great St. Antony, we beg your prayers
Spring and treasure house of charity, Great St. Antony, we beg your prayers
Ever shining star and lamp of light, Great St. Antony, we beg your prayers
Table of the Law and Gospel book, Great St. Antony, we beg your prayers
Guide of those in doubt and ignorance, Great St. Antony, we beg your prayers
Lamp of those who walk in darkness now, Great St. Antony, we beg your prayers
Light of Holy Mother Church, your merits shines, Great St. Antony, we beg your prayers
Peace for those who dread the enemy, Great St. Antony, we beg your prayers
Gladness for the sad, strength for the tried, Great St. Antony, we beg your prayers
Faithful to your word and ever true, Great St. Antony, we beg your prayers
Sun of monks and nuns and start for all, Great St. Antony, we beg your prayers
Temple arch who holds the power of God, Great St. Antony, we beg your prayers
V. Pray for us, Great Saint Antony
R. That we may be made worthy of the promises of Christ
Let us Pray:
Father Antony, you equaled Elias in his zeal and followed John the Baptist in his holy way of life. You peopled the wilderness and established the world on the firm foundation of your prayers. Intercede with Christ God that He may save our souls. Amen