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An apostolic lifestyle characterized by total material renunciation, homelessness, and begging was practiced by monks throughout the Roman Empire in the fourth and fifth centuries. Such monks often served as spiritual advisors to urban aristocrats whose patronage gave them considerable authority and independence from episcopal control. This book is the first comprehensive study of this type of Christian poverty and the challenge it posed for episcopal authority and the promotion of monasticism in late antiquity.
Focusing on devotional practices, Daniel Caner draws together diverse testimony from Egypt, Syria, Asia Minor, and elsewhere—including the Pseudo-Clementine Letters to Virgins, Augustine's On the Work of Monks, John Chrysostom's homilies, legal codes—to reveal gospel-inspired patterns of ascetic dependency and teaching from the third to the fifth centuries. Throughout, his point of departure is social and cultural history, especially the urban social history of the late Roman empire. He also introduces many charismatic individuals whose struggle to persist against church suppression of their chosen way of imitating Christ was fought with defiant conviction, and the book includes the first annotated English translation of the biography of Alexander Akoimetos (Alexander the Sleepless). Wandering, Begging Monks allows us to understand these fascinating figures of early Christianity in the full context of late Roman society.
- Sales Rank: #1999704 in Books
- Published on: 2002-08-05
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .94" w x 5.98" l, 1.31 pounds
- Binding: Hardcover
- 335 pages
From the Inside Flap
"Caner draws together traditions, episodes, and groups from across the geographical expanse of the Roman Empire (the Syrian Orient, North Africa, Constantinople), to present the wandering monk as a figure around whom the ecclesiastical battle for authority fought between bishops and ascetics took on acute articulations. By focusing on religious practices rather than doctrinal teachings, Caner is able to weave together hitherto separate discussions to reveal a larger pattern of profound change in late antique Christian culture, as different models of monasticism competed for economic and political power in urban centers. This is very important work. It makes major contributions to our understanding of early Christian asceticism, the emergence of monasticism as an institution within church and society, and church-state relations in the later Roman Empire."—Susan Ashbrook Harvey, author of Asceticism and Society in Crisis: John of Ephesus and the Lives of the Eastern Saints.
"Caner has cut through to the heart of central issues in the study of early Christian asceticism: social stability, economic self-sufficiency, and the reliability of the sources at our disposal. Those who were apparently unstable and dependent, the wanderers and beggars of his title, occupy the foreground of his account; but his chief argument is that they have to be placed in a broader social and historical context that softens the edges of their idiosyncrasy, and that we have to be careful not to take at face value the exaggerated categories of mutually belligerent parties in the church. . . . The second half of the work begins by tackling the "Messalian" movement—asking whether it is appropriate to talk of a "movement" in so distinctive a way. The supposedly typical "Messalian" inclination—an inclination to dramatic indigence in the service of continuous prayer—seems less sui generis, when placed alongside more moderate forms of ascetic dedication. We are warned, therefore, not to accept too readily the paradigms of heresy-hunters like Epiphanius. Caner’s account marks an important step forward in our understanding of such patterns of ascetic behavior. Caner also ventures upon an equally fresh and welcome investigation of what lay behind the contentious attitudes of John Chrysostom and Nilus of Ancyra, and then—perhaps even more exciting—explains how the whole study transforms our understanding of the maelstrom of politics that impinged upon religious debate between the Councils of Ephesus and Chalcedon. We are thus brought to realize how eagerly and disruptively ascetic rivals struggled to attract and retain the patronage of the Christian élite, even to the imperial level."—Philip Rousseau, author of Pachomius: The Making of a Community in Fourth-Century Egypt, and Basil of Caesarea
From the Back Cover
"Caner draws together traditions, episodes, and groups from across the geographical expanse of the Roman Empire (the Syrian Orient, North Africa, Constantinople), to present the wandering monk as a figure around whom the ecclesiastical battle for authority fought between bishops and ascetics took on acute articulations. By focusing on religious practices rather than doctrinal teachings, Caner is able to weave together hitherto separate discussions to reveal a larger pattern of profound change in late antique Christian culture, as different models of monasticism competed for economic and political power in urban centers. This is very important work. It makes major contributions to our understanding of early Christian asceticism, the emergence of monasticism as an institution within church and society, and church-state relations in the later Roman Empire."--Susan Ashbrook Harvey, author of Asceticism and Society in Crisis: John of Ephesus and the "Lives of the Eastern Saints.
"Caner has cut through to the heart of central issues in the study of early Christian asceticism: social stability, economic self-sufficiency, and the reliability of the sources at our disposal. Those who were apparently unstable and dependent, the wanderers and beggars of his title, occupy the foreground of his account; but his chief argument is that they have to be placed in a broader social and historical context that softens the edges of their idiosyncrasy, and that we have to be careful not to take at face value the exaggerated categories of mutually belligerent parties in the church. . . . The second half of the work begins by tackling the "Messalian" movement--asking whether it is appropriate to talk of a"movement" in so distinctive a way. The supposedly typical "Messalian" inclination--an inclination to dramatic indigence in the service of continuous prayer--seems less sui generis, when placed alongside more moderate forms of ascetic dedication. We are warned, therefore, not to accept too readily the paradigms of heresy-hunters like Epiphanius. Caner's account marks an important step forward in our understanding of such patterns of ascetic behavior. Caner also ventures upon an equally fresh and welcome investigation of what lay behind the contentious attitudes of John Chrysostom and Nilus of Ancyra, and then--perhaps even more exciting--explains how the whole study transforms our understanding of the maelstrom of politics that impinged upon religious debate between the Councils of Ephesus and Chalcedon. We are thus brought to realize how eagerly and disruptively ascetic rivals struggled to attract and retain the patronage of the Christian elite, even to the imperial level."--Philip Rousseau, author of "Pachomius: The Making of a Community in Fourth-Century Egypt, and "Basil of Caesarea
About the Author
Daniel Caner is Assistant Professor of History and Classics at the University of Connecticut, Storrs.
Most helpful customer reviews
2 of 3 people found the following review helpful.
Excellent Reader for Early Church Buffs
By H. Campbell
Caner has written a superb history of the early monastic movement in the Constantinian empire. He deals at length about those labelled "Messalians" by a church hieriarchy anxious about their own donatee status in the patronage-heavy Roman world. He has a good blend of the anecdotal reference with the historical record, and offers insights into the complex interactions of church politics with the sincere desire to comply with the more rigorous quotations of Jesus. I found his observations with regards to the Christological controversies very interesting, as they were fueled to large extent by the ambitions of itinerant monks who found economic support outside ecclesiastical circles. Ultimately, the Council of Chalcedon and subsequent imperial proscriptions made the business of wandering, begging monks a very risky one, with the result that monks became exclusive dwellers of static, easily-controlled, church-run monasteries. The day of the trouble-making, doctrine-spouting "Have Gospel, Will Preach" Monk came to an end. Caner's book belongs in the bookscase of every early church history fan.
0 of 0 people found the following review helpful.
Wandering Monks vs Organized Religion
By Rebecca S Dobrinski
Daniel Caner tackled the subject of aesthetic monks who roam from city to city to preach and teach the world of god in his book Wandering, Begging Monks: Spiritual Authority and the Promotion of Monasticism in Late Antiquity. He researched the details of this somewhat marginal side of monasticism for his dissertation.
One of the items that stands out in Caner’s narrative is the apparent conflicts between the lifestyles of unemployed monks and the church’s desire to become more organized. The church felt the need to institutionalize monasticism and the role of monks within that organization.
The “wandering, begging monks” remained outside of the mainstream. They basically refused to do manual labor or anything else besides teach and preach in exchange for support. This basically kept these monks outside of the control of the church, which also kept the topics they taught outside of that control. However, some of the concerns people had about these monks were valid – when large groups of monks descended on a city, it strained the resources of the citizens who provided for them.
Throughout many of our readings there has been an underlying theme of who has control of the message and the people who deliver the message. For many early martyrs, it had to do with controlling the emergence of a new religion. The government and reigning pagans worked to exert control on early believers. Examples of this are found throughout the stories of early martyrs.
From Maccabees to Perpetua, the tales show how people tried to force and coerce believers to renounce their beliefs in Christianity. For if these new Christians could convert others, the rulers could lose control of the population. Then, the Nicean Council selected which gospels would be included as the basic volume for teaching Christianity. St. Thecla and the deliberate omission of the Acts of Paul and Thecla are another example of the organized church controlling the message.
Finally, Caner combined the control issues of both the pagans over the early Christians as well as of the control of the message. By organizing monks into location specific monasteries, the church could ultimately control not only where the monks practiced but also how they practiced and taught Christianity. This issue can be seen continuing throughout history as groups break off from other organized churches upon disagreement over practices.
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