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Cenobitic monasticism

Cenobitic (or coenobitic) monasticism is a monastic tradition that stresses community life. Often in the West the community belongs to a religious order, and the life of the cenobitic monk is regulated by a religious rule, a collection of precepts. The older style of monasticism, to live as a hermit, is called eremitic. A third form of monasticism, found primarily in Eastern Christianity, is the skete.

"Cenobium" redirects here. For the colony of algae, see Coenobium (morphology).

The English words cenobite and cenobitic are derived, via Latin, from the Greek words koinos (κοινός, lit.'common'), and bios (βίος, lit.'life'). The adjective can also be cenobiac (κοινοβιακός, koinoviakos) or cœnobitic (obsolete). A group of monks living in community is often referred to as a cenobium. Cenobitic monasticism appears in several religious traditions, though most commonly in Buddhism and Christianity.

Origins[edit]

The word cenobites was initially applied to the followers of Pythagoras in Crotone, Italy, who founded a commune not just for philosophical study but also for the "amicable sharing of worldly goods."[1]

Judaic monasticism[edit]

In the 1st century AD, Philo of Alexandria (c. 25 BC – c. 50 AD) describes a Jewish ascetic community of men and women on the shores of Lake Mareotis in the vicinity of Alexandria, Egypt which he calls the Therapeutae.[2] Members of the community lived apart from one another during six days of the week, studying the Hebrew Bible during the daytime and eating during the evening, whereafter on the Sabbath they hoped to dream visions informed by their studies. Members of the community composed books of midrash, an allegorical method of interpreting scripture. Only on the Sabbath would the Therapeutae meet, share their learning, eat a common, albeit simple, meal of bread and spring water, and listen to a lecture on the Torah given by one of the venerable members of the community. Every seventh Sabbath, or High Sabbath, was accorded a festival of learning and singing, which climaxed in an egalitarian dance.


The 3rd-century Christian writer Eusebius of Caesarea (c. 263–339), in his Ecclesiastical History, identified Philo's Therapeutae as the first Christian monks, identifying their renunciation of property, chastity, fasting, and solitary lives with the cenobitic ideal of the Christian monks.[3]

founded a monastery on Mount Izla above Nisibis in Mesopotamia (c. 350), and from this monastery the cenobitic tradition spread in Mesopotamia, Persia, Armenia, Georgia, India and China.

Mar Awgin

St. founded a monastery at Annesi, Pontus (c. 364) after witnessing the Egyptian monasteries.[16] The Rule of St Basil would go on to become the standard monastic rule in the Eastern Orthodox Church.

Basil of Caesarea

organized the monks of the Judaean Desert in a monastery close to Bethlehem in 483, which is considered the mother of all monasteries of the Eastern Orthodox churches.[17]

Mar Saba

St. founded the monastery of Monte Cassino in Italy (529), which was the seed of Roman Catholic monasticism in general, and of the order of Benedict in particular.

Benedict of Nursia

prompted by the spectre of the damnation of the Good Doctor of Paris Cenodoxus, founded a monastery just outside Paris in the 11th century.

St. Bruno of Carthusia

The cenobitic monastic idea did not end with these early groups, and inspired future groups and individuals:


In both the East and the West, cenobiticism established itself as the primary form of monasticism, with many foundations being richly endowed by rulers and nobles. The excessive acquisition of wealth and property led to several attempts at reform, such as Bernard of Clairvaux in the West and Nilus of Sora in the East.

Hermitage

Lavra

Attridge, H. W., & Hata, G. "The Origins of Monasticism" in Ascetics, Society, and the Desert : Studies in Egyptian monasticism. Harrisburg, PA: Trinity Press International, 1999.

Dunn, Marilyn. . Malden, Mass.: Blackwell Publishers, 2000.

The Emergence of Monasticism: From the Desert Fathers to the Early Middle Ages

Goehring, James E. "Withdrawing from the Desert: Pachomius and the development of Village Monasticism in Upper Egypt." Harvard Theological Review 89(1996): 267–285.

Halsall, Paul. "Chapter XXXII: Pachomius and Tabennesiots" in Palladius: The Lausiac History. September 1998. Internet Medieval Sourcebook. 30 March 2007 < Archived 2014-08-14 at the Wayback Machine>.

https://sourcebooks.fordham.edu/basis/palladius-lausiac.asp

Harmless, William. "Chapter 5: Pachomius" in Desert Christians - An Introduction to the Literature of Early Monasticism. New York: Oxford University Press, 2004.

Lawrence, C. H. "Chapter 1: The Call of the Desert" in Medieval Monasticism. 3rd edition. Toronto: Pearson Education Limited, 2001.