Practicing The Monastic Disciplines

In Practicing the Monastic Disciplines, authors Sam Hamstra Jr. and Samuel Cocar recover the wisdom of the Christian desert and make it more available and accessible to modern Christians, especially those in the evangelical circle they inhabit. Believing that moderns like themselves often flail in their Christian lives, the authors discover in the desert Christians of late antiquity a clear map for growing in Christlikeness, as well as an effective set of tools (or weapons) for combating temptation. This set of insights sees its completion in the spiritual theology of Evagrius Ponticus, a monastic theologian who expertly assessed the maladies and corresponding remedies of Christian discipleship. Evagrius and his comrades offer modern Christians a coherent framework for spiritual formation and growth, one which treats seriously both the frailties of human nature and the potential for sanctification. This strand of patristic spirituality guides us toward glorifying God through both training our bodies and ordering our interior lives.

Two leading practitioners of new monasticism open up the movement’s spiritual landscape and its distinctive calling and gifts within today’s church. Practical experiences and stories are set alongside reflection and liturgies as a creative resource for all who are already involved in, or are exploring intentional living in community. Focusing on new monasticism's key characteristics of prayer, mission and community, this book explores: • continuity with traditional religious life • innovations, such as its use of social networking technology • potential for spiritual formation • preference for the abandoned places of society • transformative approach to mission • blend of the traditional and experimental in worship • growing international presence

Many have tried; many have failed. Spiritual disciplines, meant to strengthen and encourage Christian living, have become a source of frustration and disillusionment for many Christians. Many of the books available are steeped in mysticism, monasticism, and non-biblical language. It doesn’t take long for a Christian to begin thinking spiritual disciplines are so heavenly focused that they are no earthly good. From Cloisters to Cubicles redefines spirituality, spiritual disciplines, and Christian maturity in such a way that any Christian can understand, practice, and grow through the practice of spiritual disciplines. Instead of spiritual disciplines being focused on strengthening just the spiritual dimension of life, they become exercises that strengthen one’s everyday walk with God in this world. To accomplish this goal, spiritual disciplines must be understood as exercises in the reintegration of faith and life. They should help Christians “appraise all things” as spiritual beings (1 Cor. 2:15) and “take every thought captive to the obedience of Christ” (2 Cor. 10:5). From Cloisters to Cubicles helps Christians bring the strength and guidance of the Holy Spirit back into their daily lives. Christians can live in this world with all the power and wisdom meant for them as citizens of the kingdom of God. Christians really can have the kingdom life now! If you are a beginner it will give you a place to start. If you have already progressed from milk to meat it will provide a map for spiritual growth that can keep you absorbed for a lifetime. —Joe Barnett

In this study, Micol Long looks at Latin letters written in Western Europe between 1070 and 1180 to reconstruct how monks and nuns learned from each other in a continuous, informal and reciprocal way during their daily communal life.

Anne Blackburn explores the emergence of a predominant Buddhist monastic culture in eighteenth-century Sri Lanka, while asking larger questions about the place of monasticism and education in the creation of religious and national traditions. Her historical analysis of the Siyam Nikaya, a monastic order responsible for innovations in Buddhist learning, challenges the conventional view that a stable and monolithic Buddhism existed in South and Southeast Asia prior to the advent of British colonialism in the nineteenth century. The rise of the Siyam Nikaya and the social reorganization that accompanied it offer important evidence of dynamic local traditions. Blackburn supports this view with fresh readings of Buddhist texts and their links to social life beyond the monastery. Comparing eighteenth-century Sri Lankan Buddhist monastic education to medieval Christian and other contexts, the author examines such issues as bilingual commentarial practice, the relationship between clerical and "popular" religious cultures, the place of preaching in the constitution of "textual communities," and the importance of public displays of learning to social prestige. Blackburn draws upon indigenous historical narratives, which she reads as rhetorical texts important to monastic politics and to the naturalization of particular attitudes toward kingship and monasticism. Moreover, she questions both conventional views on "traditional" Theravadin Buddhism and the "Buddhist modernism" / "Protestant Buddhism" said to characterize nineteenth-century Sri Lanka. This book provides not only a pioneering critique of post-Orientalist scholarship on South Asia, but also a resolution to the historiographic impasse created by post-Orientalist readings of South Asian history.

Shenoute of Atripe led the White Monastery, a community of several thousand male and female Coptic monks in Upper Egypt, between approximately 395 and 465 C.E. Shenoute's letters, sermons, and treatises—one of the most detailed bodies of writing to survive from any early monastery—provide an unparalleled resource for the study of early Christian monasticism and asceticism. In Monastic Bodies, Caroline Schroeder offers an in-depth examination of the asceticism practiced at the White Monastery using diverse sources, including monastic rules, theological treatises, sermons, and material culture. Schroeder details Shenoute's arduous disciplinary code and philosophical structure, including the belief that individual sin corrupted not only the individual body but the entire "corporate body" of the community. Thus the purity of the community ultimately depended upon the integrity of each individual monk. Shenoute's ascetic discourse focused on purity of the body, but he categorized as impure not only activities such as sex but any disobedience and other more general transgressions. Shenoute emphasized the important practices of discipline, or askesis, in achieving this purity. Contextualizing Shenoute within the wider debates about asceticism, sexuality, and heresy that characterized late antiquity, Schroeder compares his views on bodily discipline, monastic punishments, the resurrection of the body, the incarnation of Christ, and monastic authority with those of figures such as Cyril of Alexandria, Paulinus of Nola, and Pachomius.

Modern Japanese Buddhist monks of all denominations differ from those in other Asian countries because they frequently marry, drink alcohol, and eat meat. This has caused Buddhist scholars and practitioners generally to assume that early Japanese monastics had little interest in precepts and ordinations. Some medieval Japanese exegetes, however, were obsessively concerned with these topics as they strove to understand what it meant to be a Buddhist. This landmark collection of essays by Paul Groner, one of the leading authorities on Tendai Buddhism, examines the medieval Tendai School, which dominated Japanese Buddhism at that time, to uncover the differences in understanding and interpreting monastic precepts and ordinations. Rather than provide an unbroken narrative account—made virtually impossible due to the number of undated apocryphal texts and those lost in the numerous fires and warfare that beset Tendai temples as well as the difficulties of tracing how texts were used—Groner employs a multifaceted approach, focusing on individual monks, texts, ceremonies, exegetical problems, and institutional issues. Early chapters look at a major source of Tendai precepts, the apocryphal Brahma’s Net Sutra; the Tendai scholar Annen’s (b. 841) interpretations of the universal bodhisattva precept ordination and the historical background of his commentary on the subject; Tendai perfect-sudden precepts and the Vinaya; and the role of confession in the bodhisattva ordination. Groner goes on to discuss the Lotus Sutra, another key text for Tendai precepts, and the monk Kōen (1262–1317) and his role in developing the consecrated ordination, which is still performed today. Later essays introduce Jitsudō Ninkū’s (1307–1388) system of training by doctrinal debate and his commentary on ordinations; doctrinal discussions of killing; and Tendai discussions among several lineages on whether the precepts can be lost or violated. Many of the issues discussed in the volume—particularly how to distinguish various types of Buddhist practitioners and how to conduct ordinations—continue to preoccupy Tendai monks centuries later. The book concludes with an examination of the effects of early Tendai precepts on modern practice.

Buddhist Monastic Discipline contains two significant Buddhist monastic disciplinary texts for the first time, translated into English. They are printed on facing pages for ease of comparison. One of the texts is that of a very early Buddhist school fi