Christian Monasticism Through the Eighth Century A.D.

Summarizing material from Volume I of The Story of Christianity by Justo L. Gonzalez. Primarily from chapters 15, 23 & 26.

Monasticism began early in the life of the church. Gonzalez describes the factors, from both inside and outside the Church, that contributed to the rationale for monasticism. Among these factors were scripture, interpretations of scripture, elements of gnosticism and Stoicism etc.

Also, Constantine's conversion ushered in a new chapter in the Church's history and many Christians seem to have been reluctant to embrace the changes brought by that momentous event. Gonzalez writes "Now, when the peace of the church seemed assured, many of those people saw that very assurance as a snare of Satan." Many conscientious Christians saw monasticism as the answer to overcoming the societal temptations that much of the Church seemed in danger of falling into. Thus monks (from Gr. monachos, "solitary") or anchorites ("withdrawn" or "fugitive" i.e. a solitary monk) began to be a significant group within Christianity. Interesting, the deserts of Egypt became an attractive destination for for people making their exodus from a spiritual Egypt.

The early monks sought "to subdue and to punish the body" so that they might "live fully in the spirit". They committed themselves to a life of celibacy, simplicity, and strict discipline. "Their belongings were limited to the strictly necessary clothing, and a mat to sleep on." They frequently fasted and spent much time in prayer, meditation, and memorizing scripture.

Because of the isolation that the monks chose for themselves, "many anchorites would go for years without partaking of communion, which from the very beginning had been the central act of Christian worship." Uninterested in the hierarchy and perceived (or real) corruption of the urban church, "many monks came to the conclusion that, since their life was holier than that of most bishops and other leaders of the church, it was they, and not those leaders, who should decide what was proper Christian teaching." Gonzalez points out that many of these monks were "fairly ignorant and prone to fanaticism" and eschewed the ownership of books for fear that it would lead to pride. [Anti-intellectualism and church/para-church tension have deep roots]

Over time as the number of monastics increased, and as they others sought them out so that they too could learn the ascetic life a communal (cenobitic) form of monasticism began to take shape. Pachomius (approx. A.D. 286) is an early example of a monk who made a conscientious effort to translate the monastic lifestyle into a communal setting. Pachomius's sister, Mary, was active in founding similar communities for women.

Later in 386 A.D., Saint Jerome settled in Bethlehem with his long-time friend Paula. There they founded two monastic houses, one for men the other for women, where scholarship took a prominent role in community life. Jerome continued his study of Hebrew and translating the scriptures while also teaching Latin to local children and Hebrew and Greek to Paula's nuns.

Benedict (b. ~480 A.D.) would significantly influence the monasticism that took shape in the western Roman Empire with his Rule. Gonzalez identifies three ways that western monasticism differed from that in the east. "First, western monasticism tended to be more practical. It did not punish the body for the sole purpose of renunciation, but also to train it, as well as the soul, for a mission in the world." Second, "From the beginning, western monasticism sought ways to organize life in community." "Finally, western monasticism did not live in constant tension with the hierarchy of the church that was typical of eastern monasticism."

Unlike their eastern cousins, monks living under Benedict's Rule were allowed beds, covers, and pillows as well as two meals a day. But the Rule demanded permanence (monks weren't free to move from one monastery to another without orders to do so) and obedience. Study soon became "one of the main occupations of Benedictine monks." Because books were needed for their prayer services (the Divine Office), they became skilled at copying the Bible and other books. The monasteries developed into schools in order to train children who had been given into their care as monks.

Monasticism "grew up" over the years. I have a hard time reconciling early monasticism with scripture and therefore find it difficult to commend much about the practice. Benedictine monasticism seems to be a huge improvement. But regardless of how suspect I may view the beginnings of monasticism, God chose fit to start with a crude, simplistic form of Christian living and slowly reform and refine it into one of the means he used to preserve western Christianity through the barbarian invasions from the fifth to eight centuries.