Ihadayutha: A Study of the Life of Singleness in the Syrian Orient, from Ignatius of Antioch to Chalcedon 451 A.D.

• Author: Harrak, Amir
• Position: Review

By SHAFIQ ABOUZAYD. Oxford: ARAM SOCIETY FOR SYRO-MESOPOTAMIAN STUDIES, 1993. Pp. xx + 449. $40, [pounds]22.

S. AbouZayd, founder of the Aram Society for Syro-Mesopotamian Studies and editor of its journal Aram, has undertaken a stimulating study of specific aspects of Syrian asceticism from its origin to the middle of the fifth century A.D. They include the connection between Syrian ascetic spirituality and Syrian theology, the role of virginity and marriage, and the place of celibacy and sexuality in the theology of the Syriac Church as well as in its ascetic movement. The author's objective is twofold: first, to stress the fact that Syrian asceticism is the product of Mesopotamian soil and, second, to reject early attempts which led some authors (for example A. Voobus) to believe that Syrian asceticism originated in Manichaeism or in Egyptian eremitism (as claimed by the author[s] of a late Syrian tradition embodied in the legend of Mar Awgen). His method is simple and effective: expose the readers to all relevant ancient sources, both primary and secondary, and let the texts speak for themselves. In the reviewer's opinion, the author has convincingly demonstrated that Syrian asceticism is deeply rooted in Syriac Christianity. Whether or not it is also rooted in preChristian Mesopotamia, is another matter.

The book is divided into two main parts, followed by a substantial appendix, which is a biographical list of early ascetics, and an almost complete bibliography on the subject. In part I, the author deals with Syrian asceticism before the rise of eremitism. Here he consulted the early Syrian Fathers including, among others, the author of the Acts of Thomas, and Aphrahat, who is our main source for the Covenanters (bnay and bnath qiama). In part II, the author deals with the Syrian hermits before the Council of Chalcedon (451 A.D.). Subtitles are given dealing with the motives of remaining single (ihidhayutha). These include the imitation of Christ ihidhaya, "the Only-Begotten One," in a sinful world; the fulfillment of the motives for singleness through seclusion, not in rejection of the world but to achieve unity with God; and finally the fulfillment of the eremitic vocation in becoming a true Christian. Long excerpts from Syriac, Greek, and Latin sources are given in translation, with commentaries and bibliography.

In part II.IV, which includes his conclusion, AbouZayd stresses two main points. First, Syriac asceticism before the...