MIDTERM

 

Holy Foolishness: Byzantium, Italy, Russia          

 

RU 34501, THEO 34803

 

 

Select 3 of the following topics and write a thoughtful 1-2 page essay addressing each of your chosen topics. Base your answers on our readings and discussions of these topics.

 

A. What are the similarities between the holy fool and the Cynic? Compare and contrast these two phenomenologies, supporting your argument by the citations from/references to our readings.

 

B. How do you understand the words of Nicolas Berdyaev that asceticism means the liberation of the human person? Discuss this question referring to the covered texts.

 

C. How did the ascetic quest of the Desert Fathers differ from that of the Greek ascetics? Compare and contrast these two cultural and spiritual traditions.

 

D. How are the holy fools related to the “regular” ascetics? What are the differences and affinities between the two? Discuss these questions, using the examples from the lives of two or more of the following: Antony, Isidora, Serapion, Simeon, Andrew. Refer to more texts if you need.

 

 

A.        Cynics and holy fools were both considered to be the madmen of society.  The irony of their actions, however, is that both employed “silly” behavior in order to either cloak their virtuous nature or to reveal to society the error of its ways.  Because both cynics and holy fools employed unusual methods of behavior and self-deprivation as their tools, it is possible to make comparisons; however, because of differences in motivation, it is also possible to distinguish the cynic from the holy fool.

            Both cynicism and holy foolishness have roots in the ascetic tradition- that is, the use of physical or mental deprivation (ex: limiting thoughts/passions) in order to achieve or preserve a state of virtue.  It is said about Diogenes, the most famous cynic, that he sought “every means to accustom himself to hardship” (p. 154 Diogenes of Sinope).  This he did in order to exercise “simplicity” of both mind and spirit so that he would be forced to notice when he did wrong (p. 109 Epistle of Diogenes).  Diogenes also acted in unusual ways, often referring to himself as a dog.  In one episode he responds to some foolish young men, “Don’t be afraid, this dog doesn’t bite beets” (p. 93 Epistle of Diogenes).  By calling himself a dog, Diogenes appears to be acting in an unusual way- at the same time, however, his true meaning not only reflects his habits as a cynic (shameless and unaffected by social paradigms), but also makes the men aware of their own foolishness, thus drawing them toward personal change and virtue.  Like Diogenes, holy fools, such as Symeon, also depreived themselves of many physical and mental luxuries, choosing instead a simple life of foolishness.  In addition, Symeon acted like a madman- sometimes to preserve his saintly identity, but other times to make men aware of their non-virtuous habits or their own foolishness.  One example is when Symeon goes into a women’s bathhouse and thus demonstrates to John the indistinguishable nature (man from woman) of the soul (p. 154 Life of Symeon).

            The primary difference between the cynic and the holy fool can also be identified using Symeon and Diogenes.  Symeon’s asceticism and foolishness were used not only to preserve his virtuosity, but also, as mentioned above, to preserve his sanctity.  As a saint, Symeon did not want to be venerated in order that he could continue to be humble and to live as a holy fool- in order to “save souls” through maxims and miracles (p. 161).  That is why it is said that “some deeds” he “did out of compassion for the salvation of humans, and others he did to hide his way of life” (p. 154).  The cynics, on the other hand, were motivated to act in their way in order to draw themselves closer to nature, which, they believed, was the only way to be truly virtuous and escape human foolishness.

            Thus, it is possible to compare holy fools and cynics based on their self-deprivation and foolishness, but it is also possible to distinguish them by the motives of their actions.

 

B.        The ascetic lifestyle is best described as one of removal from the norm in exchange for a monastic or desert life, or as self-deprivation.  Although asceticism can be viewed as restrictive or limiting, the ascetic lifestyle can also be liberating in the sense that it frees a person socially, religiously, and mentally.

            Asceticism as a retreat away from society can be understood in a few ways.  For women, asceticism “offered an alternative…to marriage and childbearing” (p. 25 Asceticism in Late…), as well as a way to equalize, to some extent, the gap in status between men and women.  Applicable to all persons, asceticism was a way to escape social pressures, guidelines, and many of the temptations that are common in conventional society.

            It is worth mentioning, however, that asceticism as a removal from social guidelines can also be viewed as a simple exchance of one set of conventions for another.  This is not to say that asceticism is, therefore, not liberating, but rather that the new lifestyle is a welcomed choice and in this way it is liberating.

            In the religious sense, asceticism provided an outlet for those who either sought to escape “liturgical formality and heirarchical control” (p. 23 Asceticism in Late...) or who sought to distinguish themselves as Christians in a Christian-safe society- that is, a new form of “martyrdom”, or committing oneself to Christ.  Once again, through this approach, asceticism can be viewed as liberation from the social church for the sake of the spiritual faith.

            Lastly, in the mental and even physical sense, asceticism is a way to gain control over the mind and body.  As with the extreme case of Simeon, the stylite (p. 35), ascetics would often undergo rigorous exercises in self-control through fasting, praryer, and physical tests (ex: Simeon standing atop a pillar).  This form of asceticism is liberating because it allows persons to overcome destructive or restrictive physical and mental components such as desires, passions, pain, and fear- or at least rein them in so that the mind is capable of overcoming them in order to pursue the rigors of a virtuous lifestyle.

             Therefore, although asceticism can be viewed as a severely restrictive or limiting lifestyle in the sense of self-deprivation, it can also be interpreted as liberating in other ways, including socially, religiously, and physically or mentally.

 

C.        The ascetic quest of the Desert Fathers was a search for salvation by removing oneself from society in order to discover the “true self in Christ” (p. 4 Desert Fathers).  The Greek ascetics, while also desiring to conform to the true self, described by Marcus Aurelius as a state of nature, did not necessarily remove themselves from society in order to do so.  Therefore, while their goals were similar, the lives of the Desert Fathers and the Greek ascetics were very different.

            Greek ascetics, among them Diogenes and Marcus Aurelius, were very much submersed in the world around them.  Rather than physically remove themselves as the Desert Fathers did, they pursued an ascetic lifestyle in other ways- for Aurelius it was through contemplation and constant reminders of how to relate to externalities in order to preserve virtue and accord himself with nature; Diogenes pursued a natural way of life through simplicity of lifestyle (drinking with his hands, living on the street, etc.) and reason.  For these men, nature meant truth, but it did not necessarily require venturing out into the natural environment or a rejection of society.

            The Desert Fathers, however, viewed their physical separation as a necessity in order to devote themselves entirely to prayer, contemplation, and an ascetic routine that would draw them closer to Christ, salvation, and the truth.  This is not to say that they were not social- they often interacted with oneanother.  Likewise, they did not hold society in contempt- rather, they neither wanted to rule men or be ruled by men; also they felt that society influenced the self so that the only way to the true self was by rejecting society.

            For the Desert Fathers, it was necessary to “make a clean break from the world” as well as to purge the superficial self and permit the emergence of the true self, united with Christ.  Once in the desert, they were primarily devoted to prayer and contemplation (as well as an ascetic way of life), making themselves alert and sensitive to God’s message. This reflected their belief that each individual has a unique path to God and salvation- in essence, to truth.

            Therefore, while the Desert Fathers and the Greek ascetics both applied rigorous asceticism to their lives as a way of discovering the truth or aligning the spirit with nature, they differed in the way that they appraoched the truth- one group remaining in society and responsive to social forces, while the other completely withdrew from the public.

 
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