ABSTRACT
My first reaction to the invitation to write this chapter was one of enthusiasm. The topic of asceticism is a fascinating one, and the thought of participating in a small conference with many opportunities for meaningful discussion was appealing. But as the conference date approached, my enthusiasm was replaced by some uncertainty. Asceticism has not figured prominently in discussions of Colossians and Ephesians to date, which inevitably raises the question of whether asceticism as a category of analysis sheds light on these documents. There is clearly an ascetic component in the false teaching of the Colossian “errorists,” but it has received attention mainly in attempts to locate the origins of the false teaching in syncretistic or mystery religions, Judaism, or philosophical schools.1 It remains to be seen whether, considered on their own terms, the brief references to ascetic elements can elucidate problems in Colossae. With very few exceptions, commentaries and articles on Ephesians ignore asceticism or mention it only in passing. Asceticism is most frequently discussed there as a historical catalyst to the strong reinforcement of traditional marriage arrangements in Eph. 5:22-33. Ascetic “false teaching” is proposed as forming part of the background leading to these instructions. But unlike the Pastoral Epistles, where marriage is also encouraged, Ephesians contains no clear indication of an attempt to respond to ascetic currents (cf. 1 Tim. 5:3-16). Narrow definitions of asceticism appear to have very little bearing upon our understanding of Ephesians.
