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Peter Brown - Treasure in heaven: The Holy Poor in Early Christianity

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The holy poor have long maintained an elite status within Christianity. Differing from the real poor, these clergymen, teachers, and ascetics have historically been viewed by their fellow Christians as persons who should receive material support in exchange for offering immeasurable immaterial benefitsteaching, preaching, and prayer. Supporting themquite as much as supporting the real poorhas been a way to accumulate eventual treasure in heaven. Yet from the rise of Christian monasticism in Egypt and Syria to present day, Christians have argued fiercely about whether monks should work to support themselves.In Treasure in Heaven, renowned historian Peter Brown shifts attention from Western to Eastern Christianity, introducing us to this smoldering debate that took place across the entire Middle East from the Euphrates to the Nile. Seen against the backdrop of Asia, Christianity might have opted for a Buddhist model by which holy monks lived by begging alone. Instead, the monks of Egypt upheld an alternative model that linked the monk to humanity and the monastery to society through acceptance of the common, human bond of work. This model of Third World Christianitya Christianity that we all too easily associate with the Westeventually became the basis for the monasticism of western Europe, as well as for modern Western attitudes to charity and labor. In Treasure in Heaven, Brown shows how and why we are still livingat times uncomfortablywith that choice.

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Acknowledgments

This book is based on the James W. Richard Lectures which I delivered at the University of Virginia in November 2012.

It was an occasion of great happiness and of considerable intellectual profit for me. I have warm memories of the enthusiasm and kindness of Professor Mark Whittle, the chair of the Page-Barbour and James W. Richard Lectures Committee, and of a gathering of scholars from all disciplines (faculty and graduate students alike) who made the welcome extended to me joyous and memorable. For a series of magical days, the words of the old Latin tag Ubi amici ibi patriawhere there are friends, there is ones homelandcame true. And to claim the University of Virginia as ones patriaones home campusif only for a week, is an occasion for pride. I was honored to take part in the life of such a remarkable and resilient academic community.

In the process of turning these lectures into a book, I realized how much I owed to younger scholars who have ventured deeper than I have into fields that have only recently been opened up to scholars of late antiquity. In matters Syriac, I owe a particular debt to David Michelson and to Jack Tannous; in matters Coptic, to Ariel Lpez. Anne-Marie Luijendijk and Derek Krueger looked at earlier drafts with insight and with characteristic generosity.

From beginning to end, my wife, Betsy, brought to every draft and every detail of this manuscript her alert eye for imprecisions and infelicities of style. But above all she brought a zest for wider worlds and for ever more searching explanations that has characterized our friendship over so many years. It is only appropriate that I should dedicate this book to her on the twenty-fifth anniversary of our marriage.

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