Cambridge Ancient Hi.. - Index of

monasticism 779
Scythopolis with the traditions proper to Esaias and the Egyptian exiles
around Gaza. The letters and responses of Barsanuphius continue to
reflect the practices of the fifth and early sixth century: the laura system of
solitaries surrounded by coenobites, served by their close disciples and badgered
by the curiosity of laymen and clerics. It seems, however, that against
both the rigour and the disorder of that world Dorotheus eventually
revolted, feeling obliged to set up a community of his own, for which he
wrote the ∆ιδασκαλίαι Ψυχωφελε�ς, his Instructions for the Help of Souls.
There was still plenty of reference to the practicalities of the monastic
regime; to hard work and continuous reflection, with a characteristically
eastern emphasis on exile, the life of the ‘stranger’; and to respect for the
traditions of the elders. 133 The more inward attainments, such as that of
humility, Dorotheus’ favourite virtue, were seen as part of a history of salvation,
reversing Adam’s pride; and the Evagrian focus on passion and corresponding
virtue was faithfully maintained. 134 Dorotheus recommended
constant consultation, the disclosure and assessment of λογισµοί. The
relation of master and disciple was essentially one of trust, which was the
only acceptable justification for obedience in the Pachomian tradition. 135
Dorotheus was also attentive, like Cassian and Benedict, to relations within
the community: relations at once tactful, instructive and warm. 136 In a
sense, he had reversed the direction of ascetic theory in a way that both
Cassian and Euthymius had recognized: surrendering a passionate desire
for �συχία, the silence of the solitary life, in exchange for ν�ψις, a tranquil
self-possession induced in oneself by the company of others, and then
offered to others as the best encouragement in a common task.
It is refreshing to find so sober and considerate a view of self-improvement
surviving amidst the turmoil and untidiness of eastern ascetic practice.
Successfully transplanted to the west in Cassian’s works, it had also
inspired both Benedict and Gregory the Great. Ascetics could be cruel both
to themselves and to others, with little apparent benefit and a considerable
degree of injustice. Yet enough of them paid heed to theoretical principle
and held fast to the challenge of combining self-mastery and usefulness.
The skill lay in pursuing a vision of God that avoided blindness to the needs
and aspirations of others. Basil had known as much, and Pachomius. Nearly
two centuries later, the ταπείνωσις, the humility of Dorotheus was echoed
in Benedict’s dominici schola servitii, the ‘school of the Lord’s service’. 137
And for all his concern with theory, for all his emphasis on the inner life,
there is enough anecdote in Dorotheus’ text and enough humanity in the
133 Didasc. xi provides many details of the regime; for other points, i.11, ii.37, vi.69, xiv.153.
134 Didasc. i.7, xii.134.
135 See Didasc. v.61f., and Ep. 2. The attitude of vii.85 was essential to the �δια´ κριτος �πακοή –
so often translated ‘blind obedience’ – of i.25. 136 Didasc. iv passim, vi.77f., and Ep. 1.180f.
137 Didasc. i.7; Regula Benedicti preface, 45.
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