Renewal of monasticism

[John Charmley]

Dear Brothers and Sisters in Christ,

In other threads here much has been said about the Christian life, the nature of the Church and its boundaries, and on spiritual practice. What I would like to do here, should there be any will so to do, is to bring some of those threads together by saying something about that most vital of Christian phenomena - monasticism.

One of the signs by which we can see the health of the Faith in the world is the state of Monasticism; its revival and renewal over the past thirty years or so is palpable: on the Holy Mountain and in America, and, in the non-Chalcedonian tradition, in the very home of Monasticism, the Egyptian desert, the number of vocations and monasteries has increased. One might say that Athonite and Coptic Monasticism are seeing a renewal, but that monasticism is growing in the west seems a significant phenomenon.

The view in the west has been heavily influenced by the the writers of the Enlightenment. Lecky, in his History of European Morals wrote of the monk as:
a hideous, sordid and emaciated maniac, without knowledge, without patriotism, without natural affection, passing his life in a long routine of useless and atrocious self=torture, and quailing before the ghastly phantoms of his delirious brain. (p. 12)
Now, to be fair to Lecky, he, like Gibbon, wrote at a time when the virtues of early monasticism had been eroded, at least in the west; but equally clearly, like many modern secular fundamentalists, he wrote with a particular view of the place of religion in life; he also took the not uncommon view that monasticism was unscriptural.

Some of the by-products of this way of thinking are still with us today. Two seem relevant to a discussion of monastic renewal: the first is the actual root and purpose of monasticism; the second has been the search to find its roots in non-Christian or heterodox sources (Gnostic, Essene or Hindu).

It is, perhaps, significant that it is in the place humans usually associate with barrenness and a want of life, the desert, that monasticism bloomed. It was in the deserts of Egypt that we first see this phenomenon, and the relationship that can be discerned from the beginning, between the desert, the scriptures and the monks, tells us much about the origins and purposes - as well as establishing that we need no esoteric origin for something that contains the essence of the Faith.

There are, of course, various socio-economic factors which have been cited as underpinning the impulse for anachoresis, but whilst not dismissing them, because they are surely relevant, I would suggest that they amount of 'Hamlet without the Prince'. In another thread the argument for a 'Christian history' has been essayed, and here is another instance where the need to have a Christian reading of the evidence is important. Here we see the move to the desert and the flourishing of the monastic life as a reaction to the summons of God mediated through the scriptures. That is not to deny the other motivations, but to place them where they belong; it is, I suspect, to say that whilst we acknowledge the existence of phenomena in other religions of something that looks like monasticism, Christian monasticism is not a continuation of, or even linked to, Buddhist or earlier Egyptian phenomena.

I don't want to detain us too long in an opening post which wishes to explore the renewal, and the origins (for they are surely linked/) of monasticism, so will finish with some broad brush strokes which can be taken up later should there be any interest in so doing.

Broadly speaking, it would seem, looking at early monastic texts and the lives of the monastics, as though monastic scriptural interpretation might be profitably read as an independent stream of Christian spirituality - although it tends to be read as part of the Patristic discourse.

The tendency for solitude to elicit what has been called the 'hidden motivations of the heart' encouraged the desert monastics to concentrate on moral/ethical questions. The quest for holiness through ascetical withdrawal was inspired by scripture, and indeed often initiated by it, not least by Our Lord's Forty days and Forty nights in the wilderness. The life of holiness encouraged the monks to look to specific texts for inspiration. Justified, sustained, and emboldened by these texts, and by the life they led, the monks evolved a manner of Christian living which not only presupposed a moral life based on Christian action, but which implied that those best able to interpret the scriptures were those who practiced such a life.

We can see, in the early Alexandrian Church, one of the many ramifications of this phenomenon. The deference and honour paid to monastics in Alexandria came not simply from their capacity for self-denial, canonical obedience or isolation, but because of the authority of their prayerful insights based upon their integrity as monastics who lived a real Christian life.

More could be said on this point, and on the use of scripture by monastics, as well as on the spread and influence of monasticism; links can also be made with the well-springs of monasticism and its modern renewal, even in lands where the old Enlightenment view seemed to salted the soil; but this is enough for an opener.

In Christ,

John

[Theophan Costello]

John, seriously what makes you think Monasticism is growing? In terms of quality monasticism has declined on the Holy Mountain with the "New Athonites" with their university degrees pushing the real monks away into the caves and sketes...Has it really grown that much in quanity? As for the west, can you suggest a monastery in the UK where I could go and save my soul?

The star monasteries of the ROCOR of the 1970s Holy Transfiguration Monastery and Palatina have been tarred seriously by reports of homosexual activity of a nature that would make even a few homosexuals feel that something was seriously wrong here to say the least.

Monasticism means facing our own sins, our own darkness, by striving to obey the Law of God in everything and therefore seeing how much we are actually in revolt aganist it. It is not what contemporary man wants, not when he can sit at home at wax lyrical about the "Uncreated Light". I could go on but I am not sure even this message will get through.

Have you read the Arena by St Ignati? Or St Gregory Palamas's letter to Nun Xenia?

Theophan.

[Rick H.]

Dear John,

Thanks for starting this thread. It looks very interesting to me, and I think it could definitely prove to be a fertile field of discovery. You have raised some issues here in this opener that have caused me to consider some things that I have never thought about before, not the least of which is:




Broadly speaking, it would seem, looking at early monastic texts and the lives of the monastics, as though monastic scriptural interpretation might be profitably read as an independent stream of Christian spirituality - although it tends to be read as part of the Patristic discourse.



This is very provocative to me!

But, in lieu of me possibly taking this in a direction not intended right off the bat, I wonder where you may suggest we move from here (in terms of, possibly, some finer strokes)?

In Christ,
Rick

[John Charmley]

Dear Rick,


Broadly speaking, it would seem, looking at early monastic texts and the lives of the monastics, as though monastic scriptural interpretation might be profitably read as an independent stream of Christian spirituality - although it tends to be read as part of the Patristic discourse.


Thank you for picking this up - read in isolation this does look a trifle more provocative than it is meant to be. What is being suggested is that if we examine the way in which the early monastics tended to use Scripture, something of interest emerges; and, if this is correct, it is something that surprised me when I first began to think I discerned it, although to those more familiar with these things it is probably very obvious.

The various sayings of the Desert Father and Mothers seem to have a highly pragmatic, even pastoral, use: scripture is used against demons, when teaching novices, when dealing with pagans, local villagers, robbers, prostitutes and the like. The reference to certain texts and particular passages to prove a point is marked. This struck me as a highly practical approach to scripture, characterised, it seems, by a real sense of pastoral responsibility - rather different from the quiet, personal meditative practice of prayer that is often said to characterise monasticism; that is not to deny this also existed, but it is to suggest that there was, and is, more to monasticism than the common view always acknowledges.

Indeed, I have seen it suggested in books on the Alexandrian Church, that it was this monastic emphasis on the pastoral mediation of the scriptures which was a critical factor in the shift of control of scriptural interpretation from the intellectual elite to the Church and its pastors.

But what were the preoccupations of the monastics? It is here that the rather provocative formulation you quote, may be relevant; equally it may not be - or, most probably, there is a way of seeing this without positing an either/or dichotomy.

The preoccupations are not the same as those who were concerned with defining doctrinal orthodoxy; this is not to say that they were not concerned with this, simply that their governing preoccupations were different. Eschatology, penthos (the 'gift of tears' whereby we accept the existence of judgement and mercy simultaneously), the struggle against evil; renunciation; freedom from care, and the recovery of paradise; humility and love. These seem to be the themes that emerge from an examination of the considerations that seemed important to the early monastics. They seem to be a stream flowing from ancient times to now.

What, I would suggest, we may be seeing here, is a monastic way which seeks to experience a personal communion with the Incarnate Lord through the spiritual pathway offered by the regimen of an ascetical and obedient life style. The role of Scripture in this was, and remains, vital, since it is through the medium of constant engagement with it that the monastic is able to effect the transformation from the earthly to the heavenly life.

It was through acts and gestures, however, rather than through commentaries and homilies, that the first Egyptian monastics bore their witness. It was their very lives which came to embody the text of the Word; they became, in effect, a living icon - hence the great influence of the early monastics in the Alexandrian Church, and the reason why even bishops as powerful as St. Cyril of Alexandria, walked in awe of the monks, and needed their support.

The power of the monastic, then, and now, lay with his, or her, ability to signify the power of the Word - and to radiate Him to others. It is in that sense, perhaps, that we need to see it as an independent stream of Christian spirituality - although I would use that word with caution, and only because it seems to me as though we may have lost sight of its significance; although the monastics never have.

I write with some hesitation, since this is so important a part of what the Church is, and is central to its nature and any consideration of its boundaries; but that is another thread. However, there may be, here, things we can discuss which identify the continuing centrality of monasticism, and say something about the significance of its renewal.

In Christ,

John

[Marie-Duquette]

Go into your cell with the Word of God (Holy Scripture) and you will be taught by the ever-Present, ever-Living, ever-Compassionate and Merciful Word of God - Logos - from the End into a "New" beginning' at the Heart of the Church, at the Heart of Salvation!

Sometimes everything can become top heavy, therefore the need to enter into "Anachoresis" as did the early, and not so early "desert-dwellers!"

[Owen Jones]

There is a tension between parishes in the U.S. and monastics. Some priests will invite monastics into the parish on occasion to make a presentation. On some occasions, monastics who have been invited in scare the heck out of people, by applying Athonite standards to average Americans. In some cases, I have heard of a priest asking a monastic to live on or near the premises and this has created problems. What needs to develop it seems to me is some healthy development of the relationship, not only between the two institutionally, but between the teachings and practices of monastics that can be adapted by regular folks. But one problem that Archbishop Lazar points out in one of his essays is that there is very little contact between the clergy and the faithful, outside of the liturgy. And the same problem applies in the other direction -- there is minimal contact between the clergy and the hierarchs. Typically, the priest fears hearing from a bishop because it is usually because some major donor has called the bishop to complain. There is little or no spiritual unity between hierarchs and priests that I can see.

A lot of wealthy Greeks have donated to the new monasteries in the U.S., and several bishops have supported this, but I suspect that HQ feels this is money out of their pocket. So we have a long way to go before the ideal, which is that parents would actually be pleased to let their children become monastics.

[Hieromonk Ambrose]

In terms of quality monasticism has declined on the Holy Mountain with the "New Athonites" with their university degrees pushing the real monks away into the caves and sketes...Has it really grown that much in quanity? As for the west, can you suggest a monastery in the UK where I could go and save my soul? Theophan.Dear Theophan,

I'd be interested to learn if you have considered Tolleshunt Knights? Maybe a private reply?

The quest for the ideal monastery is a fixation for young Western converts. The truth is that if such a monastery even existed it would cease to be perfect the day that the aspirant walked through the gates.

We have to accept that the monasticism of the last times will not have the luminous qualities of the desert fathers and while we may certainly be saved in our monasteries today it appears that we cannot expect the spiritual fathers which we crave but of whom we are unworthy.

[Paul Cowan]

Originally Posted by Theophan Costello
In terms of quality monasticism has declined on the Holy Mountain with the "New Athonites" with their university degrees pushing the real monks away into the caves and sketes...Has it really grown that much in quanity? As for the west, can you suggest a monastery in the UK where I could go and save my soul? Theophan.

Dear Theophan,

I don't know if you will get this since you have not posted in 7 months, but I must disagree with you. Having just returned from Athos, I saw nothing of what you are speaking of. If you will reall the great Holy Fathers were mostly highly educated in the secular sciences before becoming monastics. I would even venture to say they might have been more educated than monks today with their college degrees. I know that my Bishop and I assume Metropolitan insist on a MDiv degree before they will ordain a new priest in the Diocese.

I attended 8 Holy Monaseries while there and there daily cycle. Quality was of the utmost importance. I was amazed at the seamless interaction of the monks during services. Are they pushing the "real" monks out? What makes a real monk? Are they not all received with the same period of testing by more experienced monks? Are they not under obedience to more experienced fathers? Are they not subjected to the rules of the monastery they are in and taught by its elders?

If the monks are migrating to the sketes and hermitages, it is more because of us, visitors, disturbing their solitude and peace. How would you like a steady stream of people (zoo watchers) daily coming and going through your home?

On the question of saving your soul...where ever you go, there you are. In other words, you can't escape yourself. Christ continually told people to go back to their homes and towns to tell of the "good" things God had done for them.

In Christ
Paul

[Nina]

If you will reall the great Holy Fathers were mostly highly educated in the secular sciences before becoming monastics. I would even venture to say they might have been more educated than monks today with their college degrees.
In Christ
Paul

Yes. And we have both. The Fathers like the Three Hierarchs. And the Fathers like St. Spyridon, who attended school until the fourth grade. All of the them are great. And what is the greatest is that St. Spyridon for instance who in the world's eyes was of inferior education, stunned the Arians with his explanation of the Holy Trinity. These Fathers with diplomas or not had the Sophia tou Theou (Wisdom of God). And this is another instance that people are able to become saints from all backgrounds, educations, social classes etc.

[Anthony]

Exactly, both emphases are important. I think Paul Cowan's reply to the rather strange accusation in the original post was excellent. We have the examples of the Three Hierarchs; Athanasius and Cyril; Photius, Methodius and Cyril ("Constantine the Philosopher" before he took monastic vows), and so on. At the same time:


73. And again others such as these met him in the outer mountain and thought to mock him because he had not learned letters. And Antony said to them, ‘What say ye? which is first, mind or letters? And which is the cause of which—mind of letters or letters of mind?’ And when they answered mind is first and the inventor of letters, Antony said, ‘Whoever, therefore, hath a sound mind hath not need of letters.’ This answer amazed both the bystanders and the philosophers, and they departed marvelling that they had seen so much understanding in an ignorant man. For his manners were not rough as though he had been reared in the mountain and there grown old, but graceful and polite, and his speech was seasoned with the divine salt, so that no one was envious, but rather all rejoiced over him who visited him."

(St Athanasius, Vita Antonii)

[Seda S.]

...As for the west, can you suggest a monastery in the UK where I could go and save my soul?

The star monasteries of the ROCOR of the 1970s Holy Transfiguration Monastery and Palatina have been tarred seriously by reports of homosexual activity of a nature that would make even a few homosexuals feel that something was seriously wrong here to say the least.

Monasticism means facing our own sins, our own darkness, by striving to obey the Law of God in everything and therefore seeing how much we are actually in revolt aganist it. It is not what contemporary man wants, not when he can sit at home at wax lyrical about the "Uncreated Light". I could go on but I am not sure even this message will get through....


Many years ago I was told by a priest and now I’m convinced that the monasteries cannot be established by human planning. And if we examine the history of monasticism, we may see that usually monasteries or monastic communities were organized around one holy or charismatic person, chosen by God, a man who himself did not have the desire of organizing a monastery but escaped from the world and started to live an ascetic life only for the salvation of his soul. Then, after some time, by God’s planning, brothers would come and settle with that holy man, thus creating a monastic community. A monastery, organized in this way, could later have its branches. The monasteries could be organized of course in other ways, too, but that man of saintly life again was needful.

While organizing a monastic life by gathering people in one place, without having that human vessel of God’s grace as the head of that community, but appointing someone as a hegumen, most probably will not bring good results. God Himself, in a way He only knows and at the time He decides, should open new monasteries. If He doesn’t do that, then the time hasn’t yet come and we are only to pray for this purpose.

[Nina]

Exactly, both emphases are important. I think Paul Cowan's reply to the rather strange accusation in the original post was excellent. We have the examples of the Three Hierarchs; Athanasius and Cyril; Photius, Methodius and Cyril ("Constantine the Philosopher" before he took monastic vows), and so on. At the same time:

:) Exactly. We also have St. Justin the Aeropagite. Oh and so many learned and unlearned in secular matters and affairs. What steals our hearts is their wisdom of God.
Also:





"When the heart has acquired stillness it will perceive the heights and depths of knowledge; and the ear of the still intellect will be made to hear marvelous things from God."

St. Hesychios the Priest

[Marie-Duquette]

Many years ago I was told by a priest and now I’m convinced that the monasteries cannot be established by human planning. And if we examine the history of monasticism, we may see that usually monasteries or monastic communities were organized around one holy or charismatic person, chosen by God, a man who himself did not have the desire of organizing a monastery but escaped from the world and started to live an ascetic life only for the salvation of his soul. Then, after some time, by God’s planning, brothers would come and settle with that holy man, thus creating a monastic community. A monastery, organized in this way, could later have its branches. The monasteries could be organized of course in other ways, too, but that man of saintly life again was needful.

While organizing a monastic life by gathering people in one place, without having that human vessel of God’s grace as the head of that community, but appointing someone as a hegumen, most probably will not bring good results. God Himself, in a way He only knows and at the time He decides, should open new monasteries. If He doesn’t do that, then the time hasn’t yet come and we are only to pray for this purpose.

Seda,

The above seems so clear to me, today, as I read your words. The planning, organizing and living the Monastic life must surely be "all of God's doing!" in Spirit and in Truth, as well in the practical doings of each day.

I find that the word "organize" is definitely a key word. Why do we always wish to "organize"? And on the other hand not "allow" the Holy Spirit of God to choose that "vessel of grace" needed to receive the "new seed" of Monasticism here and now? That vessel is already here, yet hidden and unknown, I truly believe it.

The "time has to be right and ripe" for the seed to be implanted. At present there is much transplanting from Russia, Greece, Roumania, ... which is all good. Transplanting and grafting is good in the botanical aspect of life, thus hybrids and/or very high grade fruit are produced.

Much preparation is needed for the "new monasticism" to happen and to produce escellent fruit in our day. Much work, patience, struggle, and prayer are needed. The Holy Spirit is already at work in this arena of life, as it has always has been and will be, that is, in the "renewal of monasticim" especially here in America, in this so very secularized world.

As a Church, as the People of God, we need to live by Faith and Trust that God's work is being done in ways that we cannot yet humanly understand. And the young and not so young who feel called to the monastic life, need to meet with monastics, and monasteries, at times, and especially prepare their hearts through some kind of positive guidance towards this lofty goal: accepting the challenge of "repentance in fasting and prayer" as Jesus, himself, St. John the Baptist, and St. Anthony, Syncletika and as so many others have challenged the Church and the faithful in the past, through their simple, lives at the edge of the rest of humanity.

marie_duquette