A monastery is a building or complex of buildings comprising the domestic quarters and workplaces of monastics, monks or nuns, whether living in communities or alone (hermits). A monastery generally includes a place reserved for prayer which may be a chapel, church, or temple, and may also serve as an oratory, or in the case of communities anything from a single building housing only one senior and two or three junior monks or nuns, to vast complexes and estates housing tens or hundreds. A monastery complex typically comprises a number of buildings which include a church, dormitory, cloister, refectory, library, balneary and infirmary. Depending on the location, the monastic order and the occupation of its inhabitants, the complex may also include a wide range of buildings that facilitate self-sufficiency and service to the community. These may include a hospice, a school, and a range of agricultural and manufacturing buildings such as a barn, a forge, or a brewery.
In English usage, the term monastery is generally used to denote the buildings of a community of monks. In modern usage, convent tends to be applied only to institutions of female monastics (nuns), particularly communities of teaching or nursing religious sisters. Historically, a convent denoted a house of friars (reflecting the Latin), now more commonly called a friary. Various religions may apply these terms in more specific ways.
The word monastery comes from the Greek word μοναστήριον, neut. of μοναστήριος – monasterios from μονάζειν – monazein "to live alone"from the root μόνος – monos "alone" (originally all Christian monks were hermits); the suffix "-terion" denotes a "place for doing something". The earliest extant use of the term monastērion is by the 1st century AD Jewish philosopher Philo in On The Contemplative Life, ch. III.
In England, the word monastery was also applied to the habitation of a bishop and the cathedral clergy who lived apart from the lay community. Most cathedrals were not monasteries, and were served by canons secular, which were communal but not monastic. However, some were run by monasteries orders, such as York Minster. Westminster Abbey was for a short time a cathedral, and was a Benedictine monastery until the Reformation, and its Chapter preserves elements of the Benedictine tradition. See the entry cathedral. They are also to be distinguished from collegiate churches, such as St George's Chapel, Windsor.
The term monastery is used generically to refer to any of a number of types of religious community. In the Roman Catholic religion and to some extent in certain branches of Buddhism, there is a somewhat more specific definition of the term and many related terms.
Buddhist monasteries are generally called vihara (Pali language). Viharas may be occupied by men or women, and in keeping with common English usage, a vihara populated by females may often be called a nunnery or a convent. However, vihara can also refer to a temple. In Tibetan Buddhism, monasteries are often called gompa . In Cambodia, Laos and Thailand, a monastery is called a wat . In Burma, a monastery is called a kyaung .
A Christian monastery may be an abbey (i.e., under the rule of an abbot), or a priory (under the rule of a prior), or conceivably a hermitage (the dwelling of a hermit). It may be a community of men (monks) or of women (nuns). A charterhouse is any monastery belonging to the Carthusian order. In Eastern Christianity, a very small monastic community can be called a skete , and a very large or important monastery can be given the dignity of a lavra .
The great communal life of a Christian monastery is called cenobitic, as opposed to the anchoretic (or anchoritic) life of an anchorite and the eremitic life of a hermit. There has also been, mostly under the Osmanli occupation of Greece and Cyprus, an "idiorrhythmic" lifestyle where monks come together but being able to own things individually and not being obliged to work for the common good.
In Hinduism monasteries are called matha, mandir, koil, or most commonly an ashram.
Jains use the Buddhist term vihara.
In most religions, the life inside monasteries is governed by community rules that stipulate the gender of the inhabitants and require them to remain celibate and own little or no personal property. The degree to which life inside a particular monastery is socially separate from the surrounding populace can also vary widely; some religious traditions mandate isolation for purposes of contemplation removed from the everyday world, in which case members of the monastic community may spend most of their time isolated even from each other. Others focus on interacting with the local communities to provide services, such as teaching, medical care, or evangelism. Some monastic communities are only occupied seasonally, depending both on the traditions involved and the local weather, and people may be part of a monastic community for periods ranging from a few days at a time to almost an entire lifetime. [ citation needed ]
The life within the walls of a monastery may be supported in several ways: by manufacturing and selling goods, often agricultural products, by donations or alms, by rental or investment incomes, and by funds from other organizations within the religion, which in the past formed the traditional support of monasteries. There has been a long tradition of Christian monasteries providing hospitable, charitable and hospital services. Monasteries have often been associated with the provision of education and the encouragement of scholarship and research, which has led to the establishment of schools and colleges and the association with universities. Christian monastic life has adapted to modern society by offering computer services, accounting services and management as well as modern hospital and educational administration.[ citation needed ]
Buddhist monasteries, known as vihāra in Pali and in Sanskrit, emerged sometime around the fourth century BCE from the practice of vassa, a retreat undertaken by Buddhist monastics during the South Asian wet season. To prevent wandering monks and nuns from disturbing new plant-growth or becoming stranded in inclement weather, they were instructed to remain in a fixed location for the roughly three-month period typically beginning in mid-July.
These early fixed vassa retreats took place in pavilions and parks that wealthy supporters had donated to the sangha. Over the years, the custom of staying on property held in common by the sangha as a whole during the vassa retreat evolved into cenobitic monasticism, in which monks and nuns resided year-round in monasteries.
In India, Buddhist monasteries gradually developed into centres of learning where philosophical principles were developed and debated; this tradition continues in the monastic universities of Vajrayana Buddhists, as well as in religious schools and universities founded by religious orders across the Buddhist world. In modern times, living a settled life in a monastery setting has become[ when? ] the most common lifestyle for Buddhist monks and nuns across the globe.
Whereas early monasteries are considered[ by whom? ] to have been held in common by the entire sangha, in later years this tradition diverged in a number of countries. Despite vinaya prohibitions on possessing wealth, many monasteries became large landowners, much like monasteries in medieval Christian Europe. In Chinese Buddhism, peasant families worked monastic-owned land in exchange for paying a portion of their yearly crop to the resident monks in the monastery, just as they would to a feudal landlord. In Sri Lanka and in Tibetan Buddhism, the ownership of a monastery often became vested in a single monk, who would often keep the property within the family by passing it on to a nephew ordained as a monk. In Japan, where civil authorities permitted Buddhist monks to marry, the position of head of a temple or monastery sometimes became hereditary, passed from father to son over many generations.
Forest monasteries – most commonly found in the Theravada traditions of Southeast Asia and Sri Lanka – are monasteries dedicated primarily to the study of Buddhist meditation, rather than to scholarship or ceremonial duties. Forest monasteries often function like early Christian monasteries, with small groups of monks living an essentially hermit-like life gathered loosely around a respected elder teacher. While the wandering lifestyle practised by the Buddha and by his disciples continues to be the ideal model for forest-tradition monks in Thailand and elsewhere, practical concerns - including shrinking wilderness areas, lack of access to lay supporters, dangerous wildlife, and dangerous border conflicts - dictate that increasing numbers of "meditation" monks live in monasteries, rather than wandering.
Tibetan Buddhist monasteries or gompas are sometimes known as lamaseries, with their monks sometimes (mistakenly) known as lamas. Helena Blavatsky's Theosophical Society named its initial New York City meeting-place "the Lamasery".
Famous Buddhist monasteries include:
For a further list of Buddhist monasteries see list of Buddhist temples.
Buddhist monasteries include some of the largest in the world. Drepung Monastery in Tibet housed around 10,000 monks prior to the Chinese invasion As of 2020 [update] the relocated monastery in India houses around 8000.[ citation needed ]in 1950–1951.
According to tradition, Christian monasticism began in Egypt with Anthony the Great. Originally, all Christian monks were hermits seldom encountering other people.
A transitional form of monasticism was later created by Saint Amun in which "solitary" monks lived close enough to one another to offer mutual support as well as gathering together on Sundays for common services.
It was Pachomius the Great who developed the idea of cenobitic monasticism: having renunciates live together and worship together under the same roof. Some attribute his mode of communal living to the barracks of the Roman Army in which Pachomios served as a young man.Soon the Egyptian desert blossomed with monasteries, especially around Nitria (Wadi El Natrun), which was called the "Holy City". Estimates are that upwards of 50,000 monks lived in this area at any one time. Hermitism never died out though, but was reserved only for those advanced monks who had worked out their problems within a cenobitic monastery.
The idea caught on, and other places followed:
The life of prayer and communal living was one of rigorous schedules and self-sacrifice. Prayer was their work, and the Office prayers took up much of a monk's waking hours – Matins, Lauds, Prime, Terce, daily Mass, Sext, None, Vespers, and Compline. In between prayers, monks were allowed to sit in the cloister and work on their projects of writing, copying, or decorating books. These would have been assigned based on a monk's abilities and interests. The non-scholastic types were assigned to physical labour of varying degrees.
The main meal of the day took place around noon, often taken at a refectory table, and consisted of the most simple and bland foods i.e., poached fish, boiled oats. While they ate, scripture would be read from a pulpit above them. Since no other words were allowed to be spoken, monks developed communicative gestures. Abbots and notable guests were honoured with a seat at the high table, while everyone else sat perpendicular to that in the order of seniority. This practice remained when some monasteries became universities after the first millennium, and can still be seen at Oxford University and Cambridge University.
Monasteries were important contributors to the surrounding community. They were centres of intellectual progression and education. They welcomed aspiring priests to come study and learn, allowing them even to challenge doctrine in dialogue with superiors. The earliest forms of musical notation are attributed to a monk named Notker of St Gall, and was spread to musicians throughout Europe by way of the interconnected monasteries. Since monasteries offered respite for weary pilgrim travellers, monks were obligated also to care for their injuries or emotional needs. Over time, lay people started to make pilgrimages to monasteries instead of just using them as a stopover. By this time, they had sizeable libraries that attracted learned tourists. Families would donate a son in return for blessings. During the plagues, monks helped to till the fields and provide food for the sick.
A Warming House is a common part of a medieval monastery, where monks went to warm themselves. It was often the only room in the monastery where a fire was lit.
A number of distinct monastic orders developed within Roman Catholicism:
While in English most mendicant Orders use the monastic terms of monastery or priory, in the Latin languages, the term used by the friars for their houses is convent, from the Latin conventus, e.g., (Italian : convento) or (French : couvent), meaning "gathering place". The Franciscans rarely use the term "monastery" at present, preferring to call their house a "friary".
In the Eastern Orthodox Church and Eastern Catholic Church, both monks and nuns follow a similar ascetic discipline, and even their religious habit is the same (though nuns wear an extra veil, called the apostolnik ). Unlike Roman Catholic monasticism, the Eastern Orthodox do not have distinct religious orders, but a single monastic form throughout the Eastern Orthodox Church. Monastics, male or female, live away from the world, in order to pray for the world.
Monasteries vary from the very large to the very small. There are three types of monastic houses in the Eastern Orthodox Church:
One of the great centres of Eastern Orthodox monasticism is Mount Athos in Greece, which, like Vatican City, is self-governing. It is located on an isolated peninsula approximately 20 miles (32 km) long and 5 miles (8.0 km) wide, and is administered by the heads of the 20 monasteries. Today the population of the Holy Mountain is around 2,200 men only and can only be visited by men with special permission granted by both the Greek government and the government of the Holy Mountain itself.
The Oriental Orthodox churches, distinguished by their Miaphysite beliefs, consist of the Armenian Apostolic Church, Coptic Orthodox Church of Alexandria (whose Patriarch is considered first among equals for the following churches), Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church, Indian Orthodox Church, and Syriac Orthodox Church of Antioch.
The monasteries of St. Macarius ( Deir Abu Makaria ) and St. Anthony ( Deir Mar Antonios ) are the oldest monasteries in the world and under the patronage of the Patriarch of the Coptic Orthodox Church.
The last years of the 18th century marked in the Christian Church the beginnings of growth of monasticism among Protestant denominations. The center of this movement was in the United States and Canada beginning with the Shaker Church, which was founded in England and then moved to the United States. In the 19th century many of these monastic societies were founded as Utopian communities based on the monastic model in many cases. Aside from the Shakers, there were the Amanna, the Anabaptists, and others. Many did allow marriage but most had a policy of celibacy and communal life in which members shared all things communally and disavowed personal ownership.
In the 19th-century monasticism was revived in the Church of England, leading to the foundation of such institutions as the House of the Resurrection, Mirfield (Community of the Resurrection), Nashdom Abbey (Benedictine), Cleeve Priory (Community of the Glorious Ascension) and Ewell Monastery (Cistercian), Benedictine orders, Franciscan orders and the Orders of the Holy Cross, Order of St. Helena. Other Protestant Christian denominations also engage in monasticism, particularly Lutherans in Europe and North America. For example, the Benedictine order of the Holy Cross at St Augustine's House in Michigan is a Lutheran order of monks and there are Lutheran religious communities in Sweden and Germany. In the 1960s, experimental monastic groups were formed in which both men and women were members of the same house and also were permitted to be married and have children—these were operated on a communal form.
There is a growing Christian neo-monasticism, particularly among evangelical Christians.
From the times of the Vedas (from circa 1500-1000 BC), people following monastic ways of life have existed in the Indian subcontinent. In what is now called Hinduism, monks have existed for a long time, and with them, their respective monasteries, called mathas. Important among them are the chatur-amnaya mathas established by Adi Shankara which formed the nodal centres of under whose guidance the ancient Order of Advaitin monks were re-organised under ten names of the Dashanami Sampradaya.
Ramanuja heralded a new era in the world of Hinduism by reviving the lost faith in it and gave a firm doctrinal basis to the Vishishtadvaita philosophy which had existed since time immemorial. He ensured the establishment of a number of mathas of his Sri Vaishnava creed at different important centres of pilgrimage.
Later on, other famous Sri Vaishnava theologians and religious heads established various important mathas such as
Nimbarka Sampradaya of Nimbarkacharya is popular in North, West and East India and has several important Mathas.
Ashta matha (eight monasteries) of Udupi were founded by Madhvacharya (Madhwa acharya), a dwaitha philosopher.
Jainism, founded by Mahavira circa 570 BC, had its own monasteries since 5th century BC.
Islam discourages monasticism, which is referred to in the Quran as "an invention".However, the term "Sufi" is applied to Muslim mystics who, as a means of achieving union with Allah, adopted ascetic practices including wearing a garment made of coarse wool called "sf". The term "Sufism" comes from "sf" meaning the person, who wears "sf". But in the course of time, Sufi has come to designate all Muslim believers in mystic union.
Monasticism, or monkhood, is a religious way of life in which one renounces worldly pursuits to devote oneself fully to spiritual work. Monastic life plays an important role in many Christian churches, especially in the Catholic and Orthodox traditions as well as in other faiths such as Buddhism, Hinduism and Jainism. In other religions monasticism is criticized and not practiced, as in Islam and Zoroastrianism, or plays a marginal role, as in modern Judaism. Women pursuing a monastic life are generally called nuns, religious or sisters or rarely, Canonesses, while monastic men are called monks, friars or brothers.
Pachomius, also known as Saint Pachomius the Great, is generally recognized as the founder of Christian cenobitic monasticism. Coptic churches celebrate his feast day on 9 May, and Eastern Orthodox and Roman Catholic churches mark his feast on 15 May or 28 May. In the Lutheran Church, he is remembered as a renewer of the church, along with his contemporary, Anthony of Egypt on January 17.
A nun is a member of a religious community of women, typically living under vows of poverty, chastity, and obedience in the enclosure of a monastery. Communities of nuns exist in numerous religious traditions, including Buddhism, Christianity, Jainism, and Taoism.
A religious order is a lineage of communities and organizations of people who live in some way set apart from society in accordance with their specific religious devotion, usually characterized by the principles of its founder's religious practice. The order is composed of laypeople and, in some orders, clergy. Religious orders exist in many of the world's religions.
A hermit, or eremite, is a person who lives in seclusion. Hermits are a part of several sections of various religions and this concept has garnered significant attention and importance.
A monk is a person who practices religious asceticism by monastic living, either alone or with any number of other monks. A monk may be a person who decides to dedicate his life to serving all other living beings, or to be an ascetic who voluntarily chooses to leave mainstream society and live his or her life in prayer and contemplation. The concept is ancient and can be seen in many religions and in philosophy.
The Camaldolese monks and nuns are two different, but related, monastic communities that trace their lineage to the monastic movement begun by Saint Romuald.
A lavra or laura is a type of monastery consisting of a cluster of cells or caves for hermits, with a church and sometimes a refectory at the center. It is erected within the Orthodox and other Eastern Christian traditions. The term is also used by some Roman Catholic communities. The term in Greek initially meant a narrow lane or an alley in a city.
A mendicant is one who practices mendicancy, relying chiefly or exclusively on alms to survive. In principle, mendicant religious orders own little property, either individually or collectively, and in many instances members have taken a vow of poverty, in order that all their time and energy could be expended on practicing their respective faith, preaching and serving society.
Christian monasticism is the devotional practice of Christians who live ascetic and typically cloistered lives that are dedicated to Christian worship. It began to develop early in the history of the Christian Church, modeled 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 and, in modern times, the Canon law of the respective Christian denominations that have forms of monastic living. Those living the monastic life are known by the generic terms monks (men) and nuns (women). The word monk originated from the Greek μοναχός, itself from μόνος meaning 'alone'.
Cenobiticmonasticism 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.
Religious vows are the public vows made by the members of religious communities pertaining to their conduct, practices, and views.
Consecrated life is a state of life in the Catholic Church lived by those faithful who are called to follow Jesus Christ in a more exacting way. According to the Catechism of the Catholic Church, it "is characterized by the public profession of the evangelical counsels of poverty, chastity, and obedience, in a stable state of life recognized by the Church". The Code of Canon Law defines it as "a stable form of living by which the faithful, following Christ more closely under the action of the Holy Spirit, are totally dedicated to God who is loved most of all, so that, having been dedicated by a new and special title to his honour, to the building up of the Church, and to the salvation of the world, they strive for the perfection of charity in the service of the kingdom of God and, having been made an outstanding sign in the Church, foretell the heavenly glory."
Enclosed religious orders or cloistered clergy are religious orders whose members strictly separate themselves from the affairs of the external world. In the Catholic Church, enclosure is regulated by the code of canon law, either the Latin code or the Oriental code, and also by the constitutions of the specific order. It is practised with a variety of customs according to the nature and charism of the community in question. This separation may involve physical barriers such as walls and grilles, with entry restricted for other people and certain areas exclusively permitted to the members of the convent. Outsiders may only temporarily enter this area under certain conditions. The intended purpose for such enclosure is to prevent distraction from prayer and the religious life and to keep an atmosphere of silence.
Eastern Christian Monasticism is the life followed by monks and nuns of the Eastern Orthodox Church, Oriental Orthodoxy, the Church of the East and Eastern Catholicism. Some authors will use the term "Basilian" to describe Eastern monks; however, this is incorrect, since the Eastern Church does not have religious orders, as in the West, nor does Eastern monasticism have monastic Rules, as in the West.
The degrees of Eastern Orthodox and Eastern Catholic monasticism are the stages an Eastern Orthodox monk or nun passes through in their religious vocation.
Coptic Monasticism is said to be the original form of Monasticism as St. Anthony of Egypt became the first one to be called "monk" and he was the first to establish a Christian monastery which is now known as the Monastery of Saint Anthony in the Red Sea area. St. Anthony's Monastery is the oldest Christian monastery in the world.
Eastern Christian monasticism developed for around a century and a half as a spontaneous religious movement, up to the time of the Council of Chalcedon, which took place in 451. At that Council, monasticism had become an acknowledged part of the life of the Christian Church, and it was specially legislated for.
A religious institute is a type of institute of consecrated life in the Catholic Church where its members take religious vows and lead a life in community with fellow members. Religious institutes are one of the two types of institutes of consecrated life; the other is that of the secular institute, where its members are "living in the world".
A cell is a small room used by a hermit, monk, nun or anchorite to live and as a devotional space. Cells are often part of larger communities cenobitic monasticism such as Catholic and Orthodox monasteries and Buddhist vihara, but may also form stand-alone structures in remote locations. The word cell comes from the Old French celle meaning a monastic cell, itself from the Latin meaning "room", "store room" or "chamber".
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