Browsing by Subject "Asceticism"

The study of Christian asceticism in late antiquity has traditionally been anthropocentric, meaning there is a pervasive focus on ascetic practice as experienced and undertaken by humans in pursuit of a more holy self. More recent scholarly efforts have begun to examine the role non-human agents in this process, a methodological turn consonant with larger “Post-Humanist” trends in scholarship which seek to redefine humanity’s place in the world as merely one life form among many. To date, however, the majority of these works have been limited in scope and have dealt primarily with the ways in which non-humans, such as angels and animals, were participants in the ascetic lives of humans in various capacities (e.g. as companions, guardians, exemplars, food, etc.), to the neglect of how they were also portrayed as beneficiaries of their involvement.

This dissertation more fully situates non-humans within scholarly narratives of Christian asceticism by investigating the ways in which late ancient Christian authors implicated non-humans—specifically angels and animals—as beneficiaries of their involvement in the lives of human ascetics. I limit my analysis to literary works associated with the Egyptian ascetic tradition, meaning those which espouse ascetic ideals, inculcate ascetic practices, or model the ascetic lives of Christians living in Egypt during approximately the third through sixth centuries C.E. I make a historical argument which 1) articulates the most prominent discourses relating to non-human benefaction, 2) places these discourses within their social and theological contexts, and 3) attends to the possible reasons for their similarities and particularities across time and space. I argue that ascetic life was understood by some ancient Christians to provide a context in which both humans and non-humans could advance toward a more ideal state of being. By tracing how authors depict positive changes in the nature and circumstances of non-humans in ascetic contexts, a portrait of early Christian ascetic life emerges in which humans are neither the sole practitioners nor beneficiaries.

My dissertation explores how constructions of memory, space, and violence intersected in the history of early Christianity. It analyzes the crucial roles of memory and space/place in the formation, practice, and understanding of late ancient asceticism in Egypt's northwestern desert (Scetis, Kellia, Nitria, and Pherme). After a "barbarian" raid of Scetis in the early fifth century supposedly exiled Christian monks from the desert, Egypt came to be remembered as the birthplace of ascetic practice. Interpreting texts (in Coptic, Latin, Greek, Syriac, and Classical Arabic) and archaeological remains associated with the northwestern Egyptian desert, my dissertation investigates ascetic ideas about the relationship between memories and places: memory-acts as preserved in the liturgical and literary texts, memory in the liturgical contexts of church and cell, the ascetic use of Scriptural interpretation to thwart "worldly" recollection caused by demonic incitement to abandon the desert, and remembrance of a past moment through the perceived loss of Scetis. Wedding textual evidence, material culture, and theoretical insights, I highlight how the memorialization of a particular moment in the history of early Christian asceticism overshadowed other, contemporary late ancient asceticisms. My dissertation produces a new understanding of the negotiations between memory and space, often a process of contestation, and sheds new light not only on how violence was performed in late antiquity, but also on modern struggles over memorialized locales.

This study analyzes marginalized voices and nontraditional pathways of higher education in the late Roman Empire and diversifies our notion of who was part of “the” educated elite in ancient higher education. I focus on upper-class learners who did not have access to the family’s wealth or faced difficulty with pursuing the discussed traditional paths of schooling designed for young men from wealthy families. The discussed marginalized voices include fatherless students, women, late learners, autodidacts, and disabled students. Since most sources on Roman education were authored by elite men who mention marginalized voices in passing, I piece together the experiences of nontraditional learners and marginalized members of Roman education from an array of literary and epigraphic sources, including letters from teachers to students and families, church historians and Christians commenting on women, orations, tomb stones and legal documents. Most sources discussed are dated to the fourth century C.E., highlighting a period in which girls and women from the upper-class gained a voice in ascetic communities, as educational leaders and philanthropes and in which educational mobility across the Roman Empire flourished. Using Bourdieu’s theory of capital, I analyze how diverse family and educational backgrounds impacted the educational paths of students, discuss the student voices often overlooked in scholarship and bring attention to the challenges that nontraditional and marginalized students have experienced in higher education.