Monks for Modern Times
John Michael Talbot

I write from the perspective of an integrated monasticism. Today, there is a renewed interest in the whole monastic and contemplative tradition of Christianity, and of other faiths as well. Perhaps people are tired of the show biz, motivational speaker, overtones of the typical modern churches, or its perpetuation of the Middle American status quo lifestyle, as contrasted to what we read in scripture and historical Christianity?

Where once the mega churches, and the new Pentecostals, were the fastest growing religious expressions in America, today it is a renewed interest in the religions of the Far East, and specifically Buddhism, that is fascinating the young and old alike. But we have our own tradition that encompasses this same spirituality form an orthodox Christian perspective. It is found primarily in the monastic heritage of the Christian East and West.

But what is a monk? The word, "monk," comes from the Greek word, "monos," which means, "one," and, "alone." It was originally used to describe those who went into the deserts of Egypt to completely renounce themselves in order to follow Jesus more perfectly. This movement was so profound that it literally swept through Christendom in a matter of years, and called hundreds of thousands of the members and leaders of society into its ranks. It was clearly the religious phenomenon of its day.

At first the word, "monk," applied to those who lived in strict solitude, silence, and poverty, as hermits in the deserts of Lower Egypt. Thus, the word applied literally to those who were, "alone." But as more joined this way of life the desert got crowded! Loose communities were formed. But they were not strictly organized communities yet. At best they colonized together for mutual support. They lived in caves, or huts, about a day's walk from a church and common center where they all met once a week for a agape meal on Saturday, and celebration of the Eucharist on Sunday. After that, they returned to their "cells," or the place where "celestial" realities came to earth, until the next week. These monks were inspired by Mathew's Gospel 10+ 19, and loosely organized into colonies under the example of St Antony of the Desert, and St Macarius.

Another stream quickly developed in Upper Egypt under the leadership of St. Pachomius. He organized the monks into a strict common life for those who felt called, but could not live the strict seclusion of the other pattern. These communities developed into virtual monastic cities in the desert, and had a profound effect on the civilization in which they were situated. These monks were called, "cenobites," after the Greek word, "koinonia," or, "fellowship." They used the Acts of the Apostles, 2+4, as their scriptural inspiration. They were, "one," in their unity with each other in, and through Christ.

While most of us are not necessarily called to join a monastery, these two ancient patterns of monks still have much to teach us today.

First, they teach us to live for God and God "alone," Jesus clearly taught that we must renounce everything in order to follow Him, and St. Evagrios says that we must, "renounce all to gain everything." What about us? Do we first give up the things we must use in order to use them properly? Do we still try to possess the people we love, or do we first let them go in order to love them without possessiveness in God? Finally, do we let go of our very self in order to find ourselves in the self-emptying divine love of Jesus?

Second, the monks of old teach us to establish a good daily environment in our life for God. The monks made their whole life a good environment for meditation and prayer. Do we use the tools given us by God to help make our whole life a beautiful prayer? Do we at least go to church to immerse ourselves in an environment of prayer through word, sacrament, and fellowship, regularly? Do we have a prayer place at home? Do we set aside daily time for meditation and prayer? The experts have found that a mere twenty minutes of meditation time a day is enough. That will set the environment to enter into two minutes of real contemplation. This two little minutes of contemplation will provide God the opportunity into our life to radically transform for the better throughout the rest of the day. The best time for most is in the morning and evening, choosing the morning if both are not possible.

Lastly, the monks teach us to find the real and lasting unity with each other through our divestiture of self in Christ. But it must be asked: do we really live in oneness, or communion, with our brothers and sisters in Christ, and the whole human family? We may love because we are told to. This is better than nothing. But better yet is to love because we have really been transformed within.

The monks still have much to teach us today. May we learn the lessons of the ancients of the Faith, and apply it to our life today in a way that makes our whole life a prayer, and something beautiful for God.

This article was part of a 20-week series originally published in the Arkansas Democrat-Gazette newspaper between July 14 and November 24, 2001