Athanasius: The Life of Antony of Egypt

by Albert Haase

Athanasius, one of the most influential church fathers in history, records in his Life of Antony of Egypt the story of another extremely influential figure of early Christianity. In these pages we read of St. Antony's early life, his retreat into the desert and his famous spiritual battles. Albert Haase's work gives us access to a masterwork of spiritual formation, that we too might know the God of the universe as richly and deeply as Athanasius himself did. Also included in this volume are a few lesser known pieces of Athanasius's Letter to Ammoun, Letter to Dracontius and Festal Letters 39.

Genres: Biography

128 pages, Paperback

First published January 1, 2012

Reviews

[Bob · Rating 4 out of 5]

Voices from the past can be like a bucket of cold water awakening us to realities to which our own age renders us oblivious. Reading Athanasius, particularly in this vivid paraphrase is like that. Part of this is the subject matter for most of this work, the life of Antony. Antony was a desert monastic--holy but hardly tame. Most striking in Athanasius narrative on Antony is his spiritual combat with demonic beings. Were it not for the wisdom and discernment Antony shows elsewhere, one might think him a bit deranged. Yet perhaps this reflects our own obliviousness to the spiritual powers and that they may lull us with subtleties and not need to attack directly. Here is one quote from Antony that gives a sense of this (and of Haase's paraphrasing):

"If you really had guts and power, only one of you would have come. But since the Lord has conquered you, you had to gang up on me like schoolyard bullies. In reality, your bark is worse than your bite....If you really have guts and power, then come on and have at me! But if you are a wuss, why disturb me? For faith in our Lord is the strongest of defenses and the best of weapons."(p.33)

We also see in Antony the combination of the interior spirituality of the desert with the ability to minister with insight with both individuals and groups where necessary. Antony's life is an account of the physicality of spiritual formation as he deals with lust, fasting, physical suffering and more and how facing these dependent upon Christ can immeasurably deepen our love for God.

The book also includes several shorter pieces by Athanasius. The letter to Ammoun gives pastorally wise counsel to a young man about the normal physical excretions of the body (including nocturnal emissions) and that since God made the body, these are not evil or unclean but normal and good. The letter to Dracontius challenges one fleeing a call to the bishopric to courage and obedience. And the fragment of Festal Letter 19 is an important piece of evidence from the early fourth century to the already forming consensus of the church on the canon of scripture.

The book includes a study guide for reflection or discussion, and an annotated bibliography on the works of Athanasius--all in 128 pages!

[Jake Thurston · Rating 5 out of 5]

This was considered a classic and pinnacle work on spiritual formation for the church within its first 1,000 years. Athanasius’ recollection of the profound life of St. Antony is nothing less than utterly astounding and inspiring. I was so convicted reading this monk’s own example of faithfulness and personal spiritual formation!

[Steve Dos Santos CPPS · Rating 4 out of 5]

Be aware that this is a paraphrase of an ancient text. This fact was,at points, jarring. To be reading about a monk of the late third and early fourth century and run across utterly contemporary phrases were more of a distraction than an aid for me.

[Benjamin · Rating 3 out of 5]

Athanasius: The Life of Antony of Egypt (Classics in Spiritual Formation). A Paraphrase by Albert Haase O.F.M. [Book Reaction]

In a flighty, frantic world, what's needed is the rooted writing of wisdom and spiritual life. Due to the lofty feel some of these authors have (e.g., when I say, "Ascetic Desert Monastic," you feel _______), a good paraphrase is needed to get us past those lofty preconceived notions and into the depths of wisdom.

Albert Haase does this for us, connecting us to a great guide in the Jesus Way: Antony of Egypt.

In short, Antony is an awakened, recovering sinner who's led into the desert, like Christ, to practice a way of life that is not so much reclusive as it is engaging with the internal spiritual battle of vice and virtue.

The catalyst of his journey is the word of Jesus to give up everything you have, give all that to the poor, and to come, follow Jesus. Through a dream and another experience, Antony's heart is bent to receive that message with faith, trusting that such a word is a redemptive word. And, Antony ventures into the desert to practice, step by step, the Redemptive Way.

In twenty years, word gets out about Antony's journey as well as progress; others seeking such a similar redemption and freedom (one that's not an abstract "you're free from your sins," but rather, "you're free from your sins and becoming free through the work of grace and Spirit to naturally express virtue rather than vice.) find Antony. Soon, Antony senses a new calling: to guide others in the Redemptive Way, the Way of the Desert (think Manna in the Wilderness from Exodus 16).

Experiences with demons, dragons, and delusions, become the training ground for Antony. While these demon, dragon, and delusion stories seem fantastic, they're written to convey an experience we own today. Like us, there is always a fork in the road: a narrow and broad way. When we choose the broad, there is forgiveness; but our life is not built on how many times we are forgiven for the broad choice, but on being evermore shaped to naturally choose the narrow.

My favorite parts?

The sections that captivated me most were when traveling monks would stop by Antony's place and ask him questions and for advice. Antony's resolutions were short and simple. A memorable example, one I feel is relatable today, is of a monk who comes to Antony seeking healing. (Sensing God's power taking free course in Antony, such healing was anticipated.) I'll quote it:

"There was a certain man by the name of Fronto, from Palatium, who had a terrible sickness. Like an epileptic, he would sometimes bite his tongue, and on top of that, he was gradually losing his eyesight.

He came to Antony's mountain and pleased with the beloved of God to pray for him.

Antony prayed and then said to Fronto, "You can leave. You'll be healed."

But Fronto's condition grew even worse, and so he refused to leave.

Antony said to him, "You can't be healed while staying here. You must go, and when you get to Egypt, you'll be healed."

Fronto believed him and left. As soon as his eyes looked upon the land of Egypt, he was healed, just as the Savior had told Anotny in prayer."

I find this story remedial. So often our minds are made up; we know how God will work, we've built the parameters for his landscape of operation. ...and we fester. In particular, when our eyes are drawn to a teacher or pastor rather than Jesus, we fester (this is why Jesus said, "None of you shall be called Teacher for there is one Teacher.").

If I could change one thing about the book?

...I'd change some of the translation. I applaud the work of Haase to get a book like this out of the clouds and into the hearts of "normal folks." However, at times his translative work borrows quite a bit from the world of cliche, which I think runs the threat of diluting the wisdom with over used, dead phrases, like, "Throw your hat into the ring with the monks," "Tickled to death to hear..." and "pie-in-the-sky."

While such phrases ease the lofty feel of ancient Christian wisdom writing, they also ease the depths of wisdom.

And maybe that's just the point. Perhaps I (we) have become too accustomed to thinking wisdom needs to come from people who "sound" wise; perhaps what we need is a disorientation to realize that wisdom itself vines up from the soil of the ordinary.