Path of Renunciation, Paths of restriction, or Paths of Abstinence meaning leaving behind, restricting or abstaining from material possessions, physical pleasures, and emotional attachments. Also called Monasticism (from Greek μοναχός, monachos, derived from Greek monos, alone) referring to the religious practice in which one renounces worldly pursuits in order to fully devote one's life to spiritual work.

Many religions have monastic elements, including Buddhism, Christianity, Hinduism, Islam, and Jainism, though the expressions differ considerably. Those pursuing a monastic life are usually called monks or brethren (brothers) if male, and nuns or sisters if female. Both monks and nuns may also be called monastics.

Christian monasticismEdit

Monasticism in Christianity comprises several diverse forms of religious living in response to the call of Jesus of Nazareth to follow him. It began to develop early in the history of the Christian Church, modelled upon Scriptural examples and ideals, including those in the Old Testament, but not mandated as an institution in the Scriptures. It has come to be regulated by religious rules (e.g. the Rule of St Basil, the Rule of St Benedict) and, in modern times, the Church law of the respective Christian denominations that have forms of monastic living.

Christian monasticism is a way of religious living (also called the "counsels of perfection") that is being embraced as a vocation from God out of a desire to attain eternal life in his presence. During his Sermon on the Mount on the Beatitudes (the right way of living according to the law of God), Jesus exhorted the large crowd listening to him to be "perfect as your heavenly Father is perfect" (Template:Bibleref). When speaking to his disciples, Jesus also extended an invitation to celibacy to those "to whom it has been given" (Template:Bibleref); and when asked what else is required in addition to observing the Commandments in order to "enter into eternal life", he advised to sell all earthly possessions in favour of the poor and to follow him, "if you wish to be perfect" (cf. Template:Bibleref = Template:Bibleref = Template:Bibleref).

Already in the New Testament there is evidence of Christian monastic living, namely the service rendered by the Widows and the Virgins. Eventually, first in Syria and then in Egypt, Christians began to feel called also to eremitic monastic living (in the spirit of the "Desert Theology" of the Old Testament for the purpose of spiritual renewal and return to God). Saint Anthony the Great is cited by Athanasius as one of these early "Hermit monks". Starting in Egypt, this gave rise to cenobitic monasticism as it is mainly known in the West. Especially in the Middle East eremitic monasticism continued to be very common until the decline of Syrian Christianity in the late Middle Ages.

But not everybody is fit for solitary life, and numerous cases of hermits becoming mentally unstable are reported. Template:Fact The need for some form of organized spiritual guidance was obvious; and around 318 Saint Pachomius started to organize his many followers in what was to become the first Christian cenobitic monastery. Soon, similar institutions were established throughout the Egyptian desert as well as the rest of the eastern half of the Roman Empire. Notable monasteries of the East include:

In the West, the most significant development occurred when the rules for monastic communities were written, the Rule of St Basil being credited with having been the first. The precise dating of the Rule of the Master is problematic; but it has been argued on internal grounds that it antedates the so-called Rule of Saint Benedict created by Benedict of Nursia for his monastery in Monte Cassino, Italy (c. 529), and the other monasteries he himself had founded (cf. Order of St Benedict). It would become the most common rule throughout the Middle Ages and is still in use today. The Augustinian Rule, due to its brevity, has been adopted by various communities, chiefly the Canons Regular.

Around the 12th century, the Franciscan, Carmelite, Dominican, and Augustinian mendicant orders chose to live in city convents among the people instead of secluded in monasteries.

Today new expressions of Christian monasticism, many of which ecumenical, are developing in places such as the Bose Monastic Community in Italy, the Monastic Fraternities of Jerusalem throughout Europe, and the Taizé Community in France, in addition to the Evangelical Protestant New Monasticism movement.

Buddhist monasticismEdit

The order of Buddhist monks and original nuns was founded by Gautama Buddha during his lifetime over 2500 years ago. The Buddhist monastic lifestyle grew out of the lifestyle of earlier sects of wandering ascetics, some of whom the Buddha had studied under, and was initially fairly eremetic in nature. Monks and nuns were expected to live with a minimum of possessions, which were to be voluntarily provided by the lay community. Lay followers also provided the daily food that monks required, and provided shelter for monks when they were needed.Template:Fact

After the death of the Buddha, the Buddhist monastic order developed into a primarily cenobitic movement. The practice of living communally during the rainy vassa season, prescribed by the Buddha, gradually grew to encompass a settled monastic life centered on life in a community of practitioners. Most of the modern disciplinary rules followed by monks and nuns—the Patimokkha—relate to such an existence, prescribing in great detail proper methods for living and relating in a community of monks or nuns. The number of rules observed varies with the order; Theravada monks follow around 227 rules. There are a larger number of rules specified for bhikkhunis (nuns).

Buddhist monasticism with its tradition of councils, missions, and being a source of knowledge and literacy spread from India to the Middle East and eventually west, with Christian monasticism following in its footsteps in the areas where Emperor Ashoka sent missions.

The Buddhist, the male bhikkhu assembly, and the female bhikkhuni assembly. Initially consisting only of males, the Buddhist monastic order grew to include females after the Buddha's stepmother, Mahaprajapati, asked for and received permission to live as an ordained practitioner.

Monks and nuns are expected to fulfill a variety of roles in the Buddhist community. First and foremost, they are expected to preserve the doctrine and discipline now known as Buddhism. They are also expected to provide a living example for the laity, and to serve as a "field of merit" for lay followers—providing laymen and women with the opportunity to earn merit by giving gifts and support to the monks. In return for the support of the laity, monks and nuns are expected to live an austere life focused on the study of Buddhist doctrine, the practice of meditation, and the observance of good moral character.

A monk, known as a Bhikkhu in Pali or Bhikshu in Sanskrit, first ordains as a Samanera (novice) for a year or more. Novices often ordain at a very young age, but generally no younger than 8. Samaneras live according to the Ten Precepts, but are not responsible for living by the full set of monastic rules. Higher ordination, conferring the status of a full Bhikkhu, is usually given only to men who are aged 20 or older. Nuns follow a similar progression, but are required to live as Samaneras for a longer periods of time- typically five years.

The disciplinary regulations for monks and nuns are intended to create a life that is simple and focused, rather than one of deprivation or severe asceticism. Celibacy is of primary importance in monastic discipline,

Hindu monasticismEdit

In their quest to attain the spiritual goal of life, some Hindus choose the path of monasticism (sanyāsa). Monastics commit themselves to a life of simplicity, celibacy, detachment from worldly pursuits, and the contemplation of God.[1] A Hindu monk is called a sanyāsī, sādhu, or swāmi.[2] A nun is called a sanyāsini, sadhavi, or swāmini. Such renunciates are accorded high respect in Hindu society, because their outward renunciation of selfishness and worldliness serves as an inspiration to householders who strive for mental renunciation. Some monastics live in monasteries, while others wander from place to place, trusting in God alone to provide for their physical needs.[3] It is considered a highly meritorious act for a lay devotee to provide sadhus with food or other necessaries. Sādhus are expected to treat all with respect and compassion, whether a person may be poor or rich, good or wicked. They are also expected to be indifferent to praise, blame, pleasure, and pain.[4] A sādhu can typically be recognized by his ochre-colored clothing. Generally, Vaisnava monks shave their heads except for a small patch of hair on the back of the head, while Saivite monks let their hair and beard grow uncut.

A Sadhu's vow of renunciation typically forbids him from:

  • owning personal property apart from a bowl, a cup, two sets of clothing and medical aids such as eyeglasses;
  • having any contact with, looking at, thinking of or even being in the presence of women;
  • eating for pleasure;
  • possessing or even touching money or valuables in any way, shape or form;
  • maintaining personal relationships.Template:Fact
See also: Dashanami Sampradaya

Islamic monasticismEdit

While many Muslims do not believe in monasticism (emphasizing the Qur'anic injunction (57:27), in which Allah rebukes monasticism as a man-made practice that is not divinely prescribed), various Sufi orders, or "tariqas" encourage practices which resemble those of monastic brotherhoods in other faiths.

Dervishes—initiates of Sufi orders—believe that love is a projection of the essence of God to the universe. Many of the dervishes are mendicant ascetics who have taken the vow of poverty. Though some of them are beggars by choice, others work in common professions; many Egyptian Qadirites, for example, are fishermen.

All genuine dervish brotherhoods trace their origins from two of the close companions of the Prophet Muhammad, Ali and Abu Bakr. They differ from spiritual brotherhoods of Christianity in that they usually do not live together in a 'monastery' setting; in this sense they do not go 'around' the world. Rather, they go 'through' it; it is actually a stipulation that they have families, and earn an ethical living.

Whirling dance, which is the practice of the Mevlevi order in Turkey, is just one of the physical methods to try to reach religious ecstasy (majdhb) and connection with Allah. Rif'ai, in their mystical states, apparently skewer themselves without engendering any harm. Other groups include the Shadhili, a gnosis based order who practice the 'hadra' or 'presence', a dance-like breathing exercise involving the repetition of divine names. All genuine brotherhoods and subgroups chant verses of Qur'an, and must follow the sharia, or Islamic sacred law.

Traditionally monks in Islam have been known as fakirs. This term has also been applied to Hindu monks.

Jain monasticismEdit

Jainism has two branches, and each has a slightly different take on monasticism. Digambara monks do not wear clothing; however, they do not consider themselves to be nude—they are wearing the environment. Digambaras believe that practice represents a refusal to give in to the body's demands for comfort and private property—only Digambara ascetics are required to forsake clothing. Digambara ascetics have only two possessions: a peacock feather broom and a water gourd. They also believe that women are unable to obtain moksha. As a result, of the around 6000 Jain nuns, barely 100 are Digambaras. The Shvetambaras are the other main Jainist sect. Svetambaras, unlike Digambaras, neither believe that ascetics must practice nudity, nor do they believe that women are unable to obtain moksha. Shvetambaras are commonly seen wearing face masks so that they do not accidentally breathe in and kill small creatures.

Monasticism in other religionsEdit

Judaism does not support the monastic ideal of celibacy and poverty, but two thousand years ago taking Nazirite vows was a common feature of the religion. Nazirite Jews abstained from grape products, haircuts, and contact with the dead. However, they did not withdraw from general society, and they were permitted to marry and own property; moreover, in most cases a Nazirite vow was for a specified time period and not permanent. In Modern Hebrew, the term Nazir is most often used to refer to non-Jewish monastics.

Sikhism specifically forbids the practice of monasticism. Hence there are no Sikh monk conclaves or brotherhoods.

Manichaeism had two types of followers, the auditors, and the elect. The elect lived apart from the auditors to concentrate on reducing the material influences of the world. They did this through strict celibacy, poverty, teaching, and preaching. Therefore the elect were probably at least partially monastic.

Scientology maintains a "fraternal order" called the Sea Organization or just Sea Org. They work only for the Church of Scientology and have signed billion year contracts. Sea Org members live communally with lodging, food, clothing, and medical care provided by the Church.

Ananda Marga has both monks and nuns (i.e. celibate male and female acharyas or missionaries) as well as a smaller group of family acharyas. The monks and nuns are engaged in all kinds of direct services to society, so they have no scope for permanent retreat. They do have to follow strict celibacy, poverty and many other rules of conduct during as well as after they have completed their training.

Yungdrung Bön is believed to have a rich monastic history. Bön monasteries exist today, however, the monks there practice Bön-Buddhism.

See alsoEdit



Further readingEdit

  • Fracchia, Charles. Living Together Alone: The New American Monasticism. Harper & Row, 1979. ISBN 0060630116.
  • Gruber, Mark. 2003. Sacrifice In the Desert: A Study of an Egyptian Minority Through the Lens of Coptic Monasticism. Lanham: University Press of America. ISBN 0-7618-2539-8
  • Johnston, William M. (ed.). 2000. Encyclopedia of Monasticism. 2 vols., Chicago: Fitzroy Dearborn Publishers.
  • Lawrence, C. H. 2001. Medieval Monasticism: Forms of Religious Life in Western Europe in the Middle Ages (3rd Edition). New York: Longmans. ISBN 0-582-40427-4
  • Zarnecki, George. 1985. "The Monastic World: The Contributions of the Orders". Pp. 36–66, in Evans, Joan (ed.). 1985. The Flowering of the Middle Ages. London: Thames and Hudson Ltd.

External linksEdit

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