Over the past few decades, there has been a growing fascination and interest in the Desert Fathers and Mothers. Somehow their mysticism and asceticism seems somehow more spiritual than we see in the church today. The Apostle Paul addressed this in the first century in his letter to the Colossians:

Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, (Colossians 2:18)

Five verses later he comments on the origins and value of these practices:

These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. (Colossians 2:23)

Just a word of warning, these two articles are not short and as always, we are grateful to Marcia Montenegro for contributing these important articles.

Brief Background from Marcia

The core collection of the Sayings of the Desert Fathers (also known as Apophthegmata Patrum) primarily contains sayings from ascetics who lived in the Egyptian, Syrian, and Palestinian deserts in the 4th and 5th centuries. The main alphabetical and systematic collections of the Apophthegmata Patrum were largely compiled around the 5th and early 6th centuries. The book cited in Part 1 is The Sayings of the Desert Fathers, Cistercian Publications, 1975, trans. Benedicta Ward.

These sayings and stories come from oral tradition as information relayed by the followers of these desert fathers, especially of Anthony, “father of monks” (xviii). I was unable to find any source that cites evidence that the desert fathers said what they supposedly said or did the things claimed for them. In the case of some with the same name, it is not clear who said what (xxviii, xxix-xxx). The stories are viewed as being “close to parable and folk wisdom” (xix).

These men and women moved into the deserts (Egypt, Syria, Asia Minor, and Palestine) first due to persecution, and later, after Christianity became mandatory under Emperor Theodosius. The desert fathers sought a life of poverty, simplicity, spiritual purity and prayer.

Monasticism was a direct result of the influence of the desert fathers, who lived apart from society, practicing asceticism, silence, and solitude. Later, they formed communities that would become the seeds of monasteries. Their influence is also found in the Rule of St. Benedict through the writings of John Cassian (360-435) and others, such as Jerome. Cassian founded two monasteries near Marseilles and passed on what he learned from the desert teachings. These writings eventually formed the basis of what is called “the sayings of the desert fathers.” The sayings were rearranged over time, first written in Coptic or Greek (xx).

These practices are what fuel the Contemplative Movement today. Contemplatives draw on the lifestyle and ideas of the “Fathers,” as well as on the monastic traditions founded by St. Benedict, thereby shaping the current wave of neo-monasticism in the church. I have run across so many references to the desert fathers and mothers, as well as received numerous messages and emails from Christians about their pastors or other church leaders citing these desert fathers, that I think it is crucial to examine these areas.

There are numerous works on the history and practices of these desert fathers, which can be consulted for more detail. The purpose of this article is not historical, but to examine from a biblical point of view some of the words and actions attributed to the desert fathers, and to look in Part 2 at the work of one of these fathers, John Climacus, The Divine Ladder. I added page numbers to some of the quotes, but not all, because it became too time-consuming.

Diving In

This book is a reference of sayings from these fathers, called Abbas (the women are called Ammas); it is not narrative or historical. It is divided alphabetically by name with paragraphs about each desert father or mother, their supposed deeds, and words attributed to them. It immediately reminded me of Buddhist texts I read when I was following Zen Buddhist ideas in the New Age, prior to my faith in Christ.

The Zen writings usually consist of stories of various Buddhist monks centuries ago and things they said to their followers to reveal the truths sought in Buddhism. A difference between this book and the Zen writings is that the Zen teachings make sense in the context of Buddhism, as strange as they sound. However, most of the material in this book does not make sense in the context of a biblical worldview.

The Abbas gives moral advice, such as resisting desires of the flesh by harsh treatment of the body, teaches to withdraw from society, and recounts what might be called allegories or parables to make a point.

I want to make it clear that some of the stories and statements are in harmony with Scripture, such as when one said that the fear of God, “when it penetrates the heart, illumines him, teaching him all the virtues and commandments of God,” (104).

There are many statements urging us to turn from vices and sin and to turn to God. However, the redeeming tales and statements are heavily interspersed with problematic or even disturbing content.

Fantasy-like

From the selections I read in the book, many of the tales are in the realm of fantasy. Below are brief examples. The titles are mine. In some cases, I quote the example in its entirety, indicated by quotation marks; in others, I summarize and then quote.

Stones in Mouth

“It was said of Abba Agathon that for three years he lived with a stone in his mouth, until he had learnt to keep silence” (22).

Flies, Demons, and Fire

Abba Bitimius relayed an account from Abba Macarius. This is a longer account involving two strangers who came to live with him. He asked God to show him their “way of life.” He saw demons “like flies” on the younger stranger, some in his mouth and some in his eyes. He saw “the angel of the Lord” chase the demons away with a fiery sword. As the younger man chanted psalms, he saw a “tongue of flame” coming from his mouth and going up to heaven. When the older man changed, it was like a “a column of fire” rising to heaven. Abba Marcarius said he learned from this that the older man was “a perfect man,” but the younger still had the enemy fighting against him. A few days later, both men died. Abba Marcarius called his cell “the place of martyrdom of the young strangers” (134-136).

Speaking Skull

One account is about Abba Marcarius hearing the skull of a dead man that he found on the ground speak to him. The skull told him that in life he had been a pagan priest and asked Marcarius to pray for the dead who are in torment. Allegedly, the skull said that he and the others stand in fire from foot to head (in hell, presumably) and cannot see each other’s faces but only their back. But when people prayed for them, they got a bit of respite by seeing a bit of the faces of the others. (136-137)

What’s the Point?

This section is called “What’s the point?” because these stories or statements seem to have no spiritual merit and/or no useful point, or a point not that insightful or unusual. There are quite a few of these, some of which remind me of Zen stories.

Beans

Abba Isaiah cooked some lentils for another monk and brought the lentils to him as soon as they had boiled. The monk said that the beans were not cooked. Abba Isaiah replied, “Is it not enough simply to have seen the fire? That alone is a great consolation.”

Incense Ashes

“It was said of Abba Isaac that he ate the ashes from the incense offering with his bread.”

Strange Pronouncement

A brother visited Abba Ammoes “to ask him for a word.” He stayed with him for seven days, but Abba Ammoes never spoke. Then, when the brother left, Abba Ammoes said, “Go watch yourself; as for me my sins have become a well of darkness between me and God.”

Confusing Theology

There are quite a few tales that give credibility to bad theology (and to ascetism).

The Body and Blood of Christ

There is a longer account given by a monk that comes from another monk (many stories start like this, “Abba X heard a story from Abba Y about Abba Z that….”) about a man who did not believe the teaching that the bread and wine in communion actually become the body and blood of Christ. The monks advised the man to pray, so he did. The monks also prayed for him. Then the two monks went to church on Sunday with the unbelieving man.

When the priest placed the bread on the table, the two monks and the man who had gone with them saw a little child there. As the priest began breaking the bread, an angel descended from heaven and poured the child’s blood into the chalice. “When the priest cut the bread into small pieces, the angel also cut the child in pieces.” As they began to take the elements, the man who had not believed in the teaching about the body and blood of Jesus received a “morsel of bloody flesh.” At that moment, the man cried out that he now believed, and the flesh turned into bread. The monks explained that God knows man cannot eat raw human flesh, so he changed it back into bread (53-54).

Asceticism Keeps Away Demons

Abba Isidore was asked why the demons were afraid of him (Isidore). Isidore replied that it was because he had practiced asceticism from the time he became a monk and did not allow anger to reach his lips.

An Evil Nod

Abba Isaiah said that if someone wishes to give evil for evil, “he can injure his brother’s soul even by a single nod of the head.”

How to be Saved

Abba Biare was asked “what shall I do to be saved?” Biare told him, “Go, reduce your appetite and your manual work, dwell without care in your cell and you will be saved” (44).

Demons

There are many stories containing demons. Some are so bizarre that they made me laugh. The demons are often characterized as though they are little mischievous children. Some of the accounts talk about how the Abbas had verbal spars with demons or were bothered by demons but overcame them.

Making the Monk Laugh

One monk named Abba Pambo was said to never smile. So, demons decided to make him laugh by sticking feathers from a wing to a lump of wood. This did make Pambo laugh so the demons pointed this out to him. But he replied that he had not laughed, but rather was making fun of the demons because it took so many of them to carry this stick with feathers (197-198).

Pambo is the same one whom God supposedly glorified so that no one could look at him steadily. His face shone like lightning and he sat like a king on a throne (195-96, 197).

Demon with a Knife

“Another time a demon approached Abba Marcarius with a knife and wanted to cut his foot. But, because of his humility, he [the demon] could not do so, and he said to him, ‘all that you have, we have also; you are distinguished from us only by humility; by that you get the better of us’” (136).

Binding Demons

Abba Theodore bound three demons who tried to enter his cell, one by one. They begged him to let them go because they feared his prayers, so he let them go (78).

Walking on Water and More

These accounts do not fit any category but stand out for being bizarre.

Walking on Water

Abba Bessarian said a prayer and crossed the River Chrysoaros on foot. Later, his disciple asked him how it felt to walk on water and Bessarian allegedly replied, “I felt the water just to my heels, but the rest was dry.” (140)

That one strikes me as a counterfeit to the account of Jesus walking on water as given in Matthew 14 I recall that in the movie “The Craft,” a 1996 underground hit about teen witches, one of the witches walked on water. Although Peter also briefly walks on water in the Matthew story, it is only because Jesus has commanded him to do so. Peter becomes afraid and starts to sink, then is rescued by Jesus, Who rebukes him for his lack of faith. Nothing in Scripture gives the idea that Christians should be able to miraculously walk on water.

Fanning Angel

In another account, an old man came to see Abba John (known as John the Dwarf) in his cell. He saw Abba John asleep and an angel above him, fanning him. (92)

Throw Your Son Into the River

In one story, a man comes to Abba Sisoes seeking to become a monk. The Abba finds out the man has a son, then tells him if he wants to become a monk, to throw his son into the river. But then Abba Sisoes sends another monk after the man to prevent him from doing that. The story continues:

“The brother said, ‘Stop, what are you doing?’ But the other said to him, ‘The Abba told me to throw him in.’ So the brother said, ‘But afterwards he said do not throw him in.’ So he left his son and went to find the old man [Abba Sisoes] and he became a monk, tested by obedience.” (214)

The one above is reminiscent of Abraham being told by God to sacrifice Isaac. The biblical account in Genesis 22 is about faith, and is also a foreshadowing of the gospel when God supplies a ram for sacrifice. The story about the Abba and the man with the son is pointless except to supposedly show complete obedience to an Abba. And this is an Abba who gives ridiculous, unbiblical, and conflicting orders, apparently.

Confusing Advice

Many times the advice is confusing, and there are a lot that fall under this category.

What?

Abba Theodore told someone who said he was perishing and needed a word, “I am myself in danger, so what can I say to you?” (76).

Be a Fire?

“Abba Joseph said to Abba Lot, ‘You cannot become a monk unless you become like a consuming fire’” (103).

Okay to Lie?

Abba Alonius also gave advice to another Abba that one should be able to lie. The example he gave was hiding a possible murderer from the judge seeking him because otherwise the man would die. It is better, claimed Alonius, to leave the man’s fate to God (35).

Asceticism

Asceticism, which is deliberately creating discomfort, hunger, or even pain, was a central practice of most of these communities. Syrian monks “went around naked and in chains….eating whatever they found in the woods” (xviii). There were those who lived on top of a pillar. Simeon Stylites (from the Greek word stylos for “pillar”) allegedly lived for 40 years atop a fifty-foot column near Antioch (xix).

Here are examples:

“Abba Bessarion said, ‘For fourteen days and nights, I have stood upright in the midst of thorn-bushes, without sleeping.’”  (42)

“The same Abba Bessarion said, ‘For fourteen years I have never lain down, but have always slept sitting or standing.’”  (42)

Abba John the Dwarf said that “if a man goes about fasting and hungry, the enemies of his soul grow weak.” (86)

Anthony

Anthony (born AD 251), considered the “Father of Monks” is given special attention at the beginning of the book. He heard the account of what Jesus said to the rich man, to sell all he had and give it to the poor,” and decided he had to do this.

“He devoted himself to a life of asceticism,” and after guidance from a “recluse,” he went into the desert in 285 to live in complete solitude. He attracted followers and, around 305, he acted as a “spiritual father” to them, then withdrew into solitude five years later. He visited Alexandria twice, once to support Athanasius against heresy. After his death, the account of his life by Athanasius was “influential in spreading the ideals of monasticism throughout the Christian world” (1).

Anthony called the monks to renounce the worldly life and to asceticism. He reportedly said,

“suffer hunger, thirst, nakedness, be watchful and sorrowful; weep, and groan in your heart; test yourselves to see if you are worthy of God; despise the flesh, so that you may preserve your souls” (8).

Anthony’s Misunderstanding

Jesus’ advice to the rich man to sell all he had and follow him was not meant for everyone. The point is that Jesus knew the rich man was attached to his wealth and goods and that attachment stood in the way of loving and following Christ. Anything can be that barrier; it is not necessarily wealth.

Worth Reading?

Although many of these accounts offer biblical moral advice, this advice is already found in Scripture. It is not necessary to read the Desert Fathers for any edifying information. Moreover, since this advice is mixed in with these bizarre (and often unbelievable) stories, and since the advice often consists of recommendations to be in silence and solitude, to avoid men, to be harsh on oneself (asceticism), then what value lies in this book?

Spending time in God’s word, the words inspired by the Holy Spirit, is more edifying and fruitful. Moreover, the principles for Christian living are given clearly to the church in the epistles and do not match many of the behaviors extolled in the Sayings. For new believers, unbelievers, or immature believers not grounded in Scripture, this book could be a spiritual disaster.

It is lamentable that Contemplatives recommend and refer to this book and to the desert fathers and mothers so frequently. What these abbas and ammas said or reportedly said (since there is little to no verification of it) is not much more valuable than secular moral fables.Ω

Before trusting Christ, Marcia Montenegro was a professional astrologer and was involved in Eastern and New Age practices for many years. Through her ministry, Christian Answers for the New Age, Marcia speaks around the country and on radio and writes on New Age and occult topics. She has a Masters in Religion from Southern Evangelical Seminary, Charlotte, NC, and serves as a missionary with Fellowship International Mission, Allentown, PA. Based in Arlington, VA, she is the mother of an adult son and the author of SpellBound: The Paranormal Seduction of Today’s Kids (MCOI Publishing LLC, 2024). She is also co-author of Richard Rohr and the Enneagram Secret (MCOI Publishing, 2020) with Don and Joy Veinot You can find her online at: CANA or on Facebook at Christian Answers for the New Age

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