This story comes from the Desert Fathers, ascetics of the first centuries of the Christian Church. As retold by Ernest Kurtz and Katherine Ketcham in their 1992 book, “The Spirituality of Imperfection,” it goes like this:
Abbot Athanasius had a book of very fine parchment which was worth twenty shekels. It contained both the Old and New Testaments in full and Athanasius read from it daily as he meditated.
Once a certain monk came to visit him and, seeing the book, made off with it. The next day, when Athanasius went to his Scripture reading and found that it was missing, he knew at once that the monk had taken it. Yet he did not send after him, for fear that he might add the sin of perjury to that of theft.
Now the monk went into the city to sell the book. He wanted eighteen shekels for it. The buyer said, “Give me the book so that I may find out if it is worth that much money.”
With that, he took the book to the holy Athanasius and said, “Father, take a look at this and tell me if you think it is worth as much as eighteen shekels.” Athanasius said, “Yes, it is a fine book. And at eighteen shekels it is a bargain.”
So the buyer went back to the monk and said, “Here is your money. I showed the book to Father Athanasius and he said it was worth eighteen shekels.”
The monk was stunned. “Was that all he said? Did he say nothing else?”
“No, he did not say a word more than that.”
“Well, I have changed my mind and don’t want to sell the book after all.”
Then he want back to Athanasius and begged him with many tears to take the book back, but Athanasius said gently, “No, brother, keep it. It is my present to you.”
But the monk said, “If you do not take it back, I shall have no peace.”
After that, the monk dwelt with Athanasius for the rest of his life.
This story has all the charm of a narrative set in a simpler time than our own and in a setting very different from that in which we live. Yet, it carries basic spiritual values that can apply to people who live in modern society.
Athanasius is a great-souled person who has advanced to an enlightenment that allows him to love other people more than his own possessions, no matter how precious. Even though his Bible provides Athanasius with daily reading that nourishes his spiritual life, this holy man shows himself willing to part with it for the welfare of another person.
Athanasius refuses to send after the monk who stole his Bible because he does not want to worsen the monk’s spiritual condition. Putting the monk in a position in which he would almost surely tell a lie would make him commit a second sin. So, at some cost to himself, the holy father refuses to endanger the monk’s soul.
Even when the potential buyer of the book comes to him for an appraisal of its worth, Athanasius does not reveal that it is stolen property. Similarly when the monk comes to him, stricken in heart and repentant, Athanasius does not demand the return of his Bible.
In a world where people kill other human beings in order to take their jewelry or clothing or a few dollars, Athanasius’ attitude toward material possessions remains a model. The spiritual traditions of the world call his stance toward things “detachment.” He will not allow his possessions to get the better of him but remains willing to give them up for a greater good.
The beauty of Athanasius’ state of soul is that he goes beyond detachment to something greater. His not being attached to his possessions frees him to be compassionate toward his fellow human beings, even when they have offended him. He has the spiritual freedom to love other people and put their interests before his own.
In being compassionate and loving, this spiritual father shows the power of a great-souled person. That is why the monk returns to him and decides to remain there for the rest of his life. The way Athanasius lives is spiritually infectious and attracts others to him because they see in his life a compelling spiritual ideal.
Richard Griffin