Monastic Asceticism

Monks swore vows of lifetime poverty as a positive and optimistic move in life. East and West, in this joyful (?) rejection of materialism, monks hoped for a greater good than 'stuff.' In their very existence, today or historically, these ideas form a counter-cultural critique of our modern world

While monastic numbers were never very large (in real numbers or in proportion), monks in the medieval West had an enormous influence in that they kept alive the Life of the Mind as a necessary part of the Life of the Spirit. As Antony wrote, "Be astounded...." and after that astonishment, it was time for every monk to get to work directly or indirectly -- studying, discussing, copying, preserving, increasing, modifying, singing, painting, illuminating, teaching and passing on the arts and the learning of the West when most other schools had disappeared. It was the only way to know what God had written to them.

Benedictine monasticism took over educational leadership. Benedict wrote in his prologue to the rule that he intended "to establish a school for the service of the Lord." The Rule contains a great deal about the need for monks to read, write and teach (like Bede). Roman schools, a failing educational system, were swallowed up in the dark ages of invasions, monastic schools (more than the 'Irish') saved western civilization.

The inspiration came, in part, from Antony's deserts of Egypt, but the results are definite in the deserts of Utah as this college in Sugarhouse carries on -- just as the results are also visible in Richer's trip to Chartres and Abelard's Master Key to Wisdom. One happy moral to draw for today: The ideal of the "Poor Student," so richly manifested in literature (including Raskolnikov) is one tradition that we can revel in -- students and teachers alike!

Text excerpted from The Life of Antony, by Anathanasius of Alexandria, 4th century


Monks swore vows of lifetime poverty as a positive and optimistic move in life. East and West, in this joyful (?) rejection of materialism, monks hoped for a greater good than 'stuff.' In their very existence, today or historically, these ideas form a counter-cultural critique of our modern world While monastic numbers were never very large (in real numbers or in proportion), monks in the medieval West had an enormous influence in that they kept alive the Life of the Mind as a necessary part of the Life of the Spirit. As Antony wrote, "Be astounded...." and after that astonishment, it was time for every monk to get to work directly or indirectly -- studying, discussing, copying, preserving, increasing, modifying, singing, painting, illuminating, teaching and passing on the arts and the learning of the West when most other schools had disappeared. It was the only way to know what God had written to them. Benedictine monasticism took over educational leadership. Benedict wrote in his prologue to the rule that he intended "to establish a school for the service of the Lord." The Rule contains a great deal about the need for monks to read, write and teach (like Bede). Roman schools, a failing educational system, were swallowed up in the dark ages of invasions, monastic schools (more than the 'Irish') saved western civilization. The inspiration came, in part, from Antony's deserts of Egypt, but the results are definite in the deserts of Utah as this college in Sugarhouse carries on -- just as the results are also visible in Richer's trip to Chartres and Abelard's Master Key to Wisdom. One happy moral to draw for today: The ideal of the "Poor Student," so richly manifested in literature (including Raskolnikov) is one tradition that we can revel in -- students and teachers alike! Text excerpted from The Life of Antony, by Anathanasius of Alexandria, 4th century
	17. “Therefore, children, let us not faint or think that the time is long, or that we are doing something great, "For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.” Nor let us think, as we look at the world, that we have renounced anything of much value or consequence, for the whole earth is very small compared with all the heaven.
Even if it happened that we were lords of all the earth and gave it all up, it would not be worthy of comparison with the kingdom of heaven. It is as if a man gave up a copper drachma in order to gain a hundred drachmas of gold. Or if a man were lord of all the earth and were to renounce it, that which he gives up is little, and he receives a hundredfold. But if not even the entire earth is equal in value to heaven, then he who has given up a few acres leaves behind nothing, really. And even if he have given up a house or much gold he ought not to boast nor be proud of it. Further, we should consider that even if we do not relinquish them for virtue's sake, still afterwards when we die we shall certainly leave them behind -- very often, as the Preacher says, to those to whom we do not wish. Why then should we not give them up for virtue's sake, that we may inherit even a kingdom? Therefore let the desire of possession take hold of no one, for what gain is it to acquire these things which we cannot take with us when we leave the earth? Why not rather get those things which we can take away with us -- like prudence, justice, temperance, courage, understanding, love, kindness to the poor, faith in Christ, freedom from wrath, hospitality? If we possess these, we shall find them, of themselves, preparing for us a warm welcome there in the land of the meek-hearted.