Saint of the Day – 23 December – Saint Besa of Egypt (5th Century) Abbot, a wise, compassionate and effective administrator, shepherd of the surrounding peoples Besa was the Senior Abbot of more than one double Monastery in the desert region of Thebes. Also known as – Wissa, Bêsa.

Besa became a Monk in the double Monastery of Dair al-Abiad in the Thebes region, later known as “The White Monastery” under the great Abbot St Sinuthius, who is said to have led the Monastery for 83 years before he died around the year 450 or possibly as late as around 466. He was then, according to tradition, 118 years old. Besa took over as Abbot and he immediately wrote St Sinuthius’ Vita.

In the 4th Century, Monasticism in Egypt was threatened by rebellious Monks and the peasant population received no religious education. But Besa preserved the legacy of a harmonious communal life among both Monks and Nuns. As an Abbot, he has been underestimated and has been overshadowed by the great St Sinuthius. But when one studies his character, his writings and exhortations and his administration – both of the White Monastery and the world outside (that is, neighbouring villages, Deacons and Clergy), one will see the same Besa – a light on top of the mountain of Monasticism.

He was powerful in character and had a deep sense of duty. His love of Sacred Scripture, shows the great emphasis he placed on moral thinking and spiritual reproof. For example, Besa did not hesitate to write a reprimanding letter to the Nun Aftonia (Aphthonia), who was the daughter of Count Alexandros. He must have been not only strong in character but also wise, for he dealt with such problems as theft, the reluctance of Monks and Nuns to renounce property and the reluctance to separate from the world (such things as receiving material gifts and leaving the Monastery without permission). In addition, many of his brothers did not agree with his open penal system. Despite this disagreement, he did not change his mind and he quoted the Scriptures to support his view, especially 1 Tim 5:20: “Those who sin, you must rebuke in the presence of everyone for the fear and warning of others.” His firm attitude in favour of the Gospel, kept the Monasteries alive in such trying times.

His writings also show his forceful character. His exhortations were passionate, especially when addressing a specific problem. His writings overflow with Scriptural quotations, sometime,s to such an extent that his own words became difficult to distinguish. Besa also shows, through his writings, the compassion and love he had for his Monks and Nuns. A pattern in his letters to those who had broken the rules of the Monastery, is that he never ceased to encourage his “sons and daughters” with hope and love at the end of each letter.

Besa was not only firm in character and compassionate in his heart, he was also a wise administrator. He wrote to neighbouring villages which shows that he had pastoral responsibility for them. He also opened the Monastery’s gates and resources, when a famine struck Egypt and forced 6,000 refugees to seek shelter. It is possible that he was the same “Apa Besa” who had a conversation with the Emperor Zeno (474-491), according to a fragment in the British Museum. The monastic community continued to play a central role in the outside world thanks to Besa.

With 4,000 Monks and Nuns under his care (2,200 Monks and 1,800 Nuns – in a few different locations) he cannot have been a weak figure. Many people of different financial and social status took monastic vows. With his wisdom and the experience he had gained from serving under St Sinuthius, Besa handled all the problems and needs which arose among his sons and daughters. His continuous exhortations helped those Monks who were weak to stand firm in their faith. St Sinuthius would not have left his life’s work to a man who was incapable of the many traits needed by an Abbot of such a huge community.

Besa wrote his biography of his predecessor St Sinuthius shortly after his death. It was written in Sahidic Coptic but only the Bohairic translation survived intact in a 9th Century manuscript. Some Sahidic fragments have been identified and published. There is also an extended version preserved in Arabic and a version similar to the Bohairic, is preserved in Ethiopic.