Uncovering Mystical Nakedness: Barsanuphius, Origenist Monks, and the Letter to Theodore

In the early sixth century, amidst the rugged landscapes of Palestine, a monk stumbled upon a trove of writings by Origen, Didymus, and Evagrius—figures whose Gnostic teachings ignited theological debates and inspired ascetic practices among Christian monks. Central to these teachings was the concept of "naked minds" (γυμνοὶ νοῦς), suggesting that souls, angels, and even demons were originally created as disembodied intellects, devoid of physical form.

The allure of this intellectual "nakedness" extended beyond mere abstraction. Evagrius Scholasticus, in his writings, hints at a community of monks near Mar Saba who embodied a radical form of asceticism. These monks, rejecting conventional comforts and embracing the harshness of nature, roamed the desert cliffs and endured extremes of heat and cold in a state of near nudity (γυμνότης). They subsisted on minimal sustenance, often grazing like animals, and transcended traditional gender roles, achieving a state of androgyny reminiscent of Adam before the Fall.

This radical asceticism mirrored the ideals found in Gnostic texts like the Apocalypse of Adam and commentaries such as Genesis Rabba, which mythologized the figure of Adam as a primordial being of androgynous purity. The monks of Mar Saba, through their rigorous discipline, sought to reclaim this prelapsarian innocence and purity, aspiring to become like angels—free from earthly desires and fully attuned to spiritual realms.

However, this ascetic movement was not without controversy. The monastery at Mar Saba became a battleground of theological ideas, particularly concerning Origenism. Hilary Case notes that it was here, amidst the stark wilderness, that the final condemnation of Origenism took root. The monks of the New Laura, influenced by Origen and Evagrius, clashed with traditionalists from the Great Laura and Mar Saba, who viewed these teachings with suspicion and sought to preserve orthodox Christian doctrine.

In this milieu of theological ferment, the discovery of the Letter to Theodore adds a provocative layer. Originally attributed to Clement of Alexandria, this letter contains the infamous phrase "γυμνοὶ γυμνῷ," interpreted by some as a reference to naked or spiritually exposed individuals, possibly echoing the ascetic practices and theological debates of its time.

Kallistos Dourvas, head librarian of the Patriarchate in Jerusalem, offered insights into the manuscript's origin during Quentin Quesnell's visit in 1983. Dourvas posited that while ancient, the letter was likely not authored by Clement himself—a conclusion aligned with modern scholarly skepticism about its authenticity. This skepticism underscores the complexities of early Christian textual transmission and the challenges of interpreting cryptic phrases amid theological disputes.

Ultimately, the legacy of Saint Barsanuphius and the Origenist monks of Mar Saba invites us to ponder profound questions about the nature of asceticism, theological diversity, and the quest for spiritual purity in early Christianity. Their radical practices, influenced by Gnostic thought and biblical interpretation, continue to intrigue scholars and challenge our understanding of Christian origins.

As we navigate the intricacies of ancient manuscripts and theological debates, the enduring allure of "nakedness"—both literal and metaphorical—reminds us of the enduring quest for spiritual transcendence and the diversity of beliefs within the Christian tradition.