Wilderness in the Apostolic Fathers

wilderness-of-judeaIn “The Wilderness Narrative in the Apostolic Fathers,” Clayton Jefford outlines the references to wilderness traditions and narratives set in Israel’s wilderness found in the writings of the Apostolic Fathers. His central contention is that the uncertainty of the ancient Israelite motif of wilderness wandering appealed little to non-Jewish, second-generation Christians who were more interested in identity formation than wilderness theology. Jefford begins by tracing three major New Testament associations with wilderness: 1) that true prophets receive revelation in a wilderness context; 2) that God’s self-revelation to Israel occurred in the wilderness; and 3) that the wilderness exists as a threatening presence. He then examines references to the wilderness in 1 Clement 43 and 53, arguing that both scenes are tied to the issue of “correct governance and civility within the structure of the church.” (162) Clement’s larger purposes, therefore, led him to visit these particular passages and draw on the example of Moses. Continue reading

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The Wilderness and Early Christian Monasticism

st-antony-agains-the-demonsIn the sixth chapter of his The Word in the Desert, Douglas Burton-Christie reflects on the influence of eschatology, compunction (penthos), asceticism, and the struggle against evil on the shape of the scriptural interpretation of the Desert Fathers (and Mothers). Highlighting monastic awareness of coming death and judgment (182-3), compunction and the power of scripture (187-91), and the dual (internal and external) nature of struggling against evil (192-5), Burton-Christie outlines the desert reading of the scriptures, remarking on the centrality of allegorical interpretation (196), the recapitulation of Jesus’ time in the desert (198), the power of the words of scripture (199), vigilance and guarding the heart (203-5), and the lack of relations (207). In light of a course devoted to the study of wilderness traditions, while Burton-Christie’s work remains intriguing, this treatment against raises questions about why early Christian monastics did not draw upon and/or develop further Israelite wilderness traditions. To my mind, the Father who asked, “Did Satan pursue them like this in the early days?” could easily have turned to Israel’s wilderness testing for some type of answer. Instead, figures such as Abraham, David, and Jesus were regularly utilized, at least according to Burton-Christie’s presentation. Although the Fathers were clearly aware of Moses—and, it seems, the language of the Pentateuch, at least exhortations to “watch yourself” (Gen. 24.6; Ex. 23.21)—these narratives were not meaningfully employed in the monastic resistance of evil. Could it be that Israel’s time in the desert was viewed more as a model of what not to do in order to avoid temptation? Perhaps. But Burton-Christie’s reflection on desert interpretations of scripture doesn’t address possible wilderness interpretations of Israel in the wilderness. Continue reading