Antony's Letters and Nag Hammadi Codex I: Sources of Religious Conflict in Fourth-Century Egypt

• Published in: Journal of early Christian studies 2010-12, Vol.18 (4), p.557-589
• Main Authors: Jenott, Lance, Pagels, Elaine
• Format: Article
• Language: English
• Subjects: 4th century; Christianity; Christians; Religion; Spirituality; Teaching
• ISSN: 1067-6341; 1086-3184; 1086-3184
• DOI: 10.1353/earl.2010.a406756

According to Williams, Athanasius was confronting and correcting alternative models for the behavior and role of the ascetic wise man in fourth-century Egypt, models in which the authority of the ascetic was not graciously subordinated to that of the clerics but rather could be indifferent or even inimical to any such claim to authority based more on political choice in "the world" than on divine charisma and revelation granted to the person "dead" to society.19 As Williams demonstrates, Athanasius wrote his Life of Antony in order to control and reshape the memory of Antony, thus reshaping monastic practice in ways compatible with the unified communion he sought to establish. According to this gospel, those who are truly alive receive instruction "about themselves . . . receiving it from the Father, turning back to him again" (21,3-8).49 Like Antony's letters, this gospel teaches that self-knowledge involves learning about one's true origin and spiritual destination: Yale University Press, 1995], 134). [...]the Christian canon also reflects a linear logic in its organization, moving from the Old Testament portion to New Testament, so that Old becomes interpreted in terms of New. [...]Malachi's prophecy of Elijah as messianic forerunner, strategically placed at the end of the Christian Old Testament and directly followed by the New Testament gospels creates the sense of prophetic fulfillment.