Offers a unique approach to studying disability, medicine, and health discourse in early Christianity and early Christian literature, bringing in contemporary theories and ideas from health humanities in the modern era.

The Ladder of Divine Ascent, the work of an otherwise shadowy figure, John Climacus (meaning of the Ladder), abbot of St. Catherine's, Sinai (ca. 579-649 CE), is one of the most popular and enduring classics of Greek ascetic spiritual direction. Hailed as the great synthesis of early ascetic writings, the Ladder presents a spirituality self-consciously rooted in the literary and theological tradition of the Desert Fathers and the Great Old Men of Gaza. Despite its incredible popularity among monastic and lay readers, the Ladder is virtually unknown in scholarship. In this work, Jonathan L. Zecher offers a sustained study of the Ladder's spiritual vision, which is contextualized within an equally sustained genealogical survey of Climacus' own tradition. The Ladder is built up through the 'memory of death', a term referring to admonitions of early authors to remember one's inevitable but unknowable death and to contemplate the divine judgment which would follow to cultivate particular ascetic, Christian, lifestyles in their readers. In the literature that formed Climacus, every aspect of the 'memory of death' varied considerably, but Climacus draws these together in the Ladder so that death and the judgment which follows defines a symbolic framework within which monks reflect on their past and approach the future. Climacus also took up metaphorical practices of dying to oneself and others to craft an idea of spiritual progress in the imitation of Christ taking into account failure and frailty. At the heart of this study is the abiding question of how tradition forms, and in the Ladder is an outstanding example of how unflinching fidelity to tradition results in a creative, synthetic achievement.

What expectations did the women and men living in early monastic communities carry into relationships of obedience and advice? What did they hope to achieve through confession and discipline? To explore these questions, this study shows how several early Christian writers applied the logic, knowledge, and practices of Galenic medicine to develop their own practices of spiritual direction. Evagrius reads dream images as diagnostic indicators of the soul's state. John Cassian crafts a nosology of the soul using lists of passions while diagnosing the causes of wet dreams. Basil of Caesarea pits the spiritual director against the physician in a competition over diagnostic expertise. John Climacus crafts pathologies of passions through demonic family trees, while equipping his spiritual director with a physician's toolkit and imagining the monastic space as a vast clinic. These different appropriations of medical logic and metaphors not only show us the thought-world of late antique monasticism, but they would also have decisive consequences for generations of Christian subjects who would learn to see themselves as sick or well, patients or healers, within monastic communities.