Download
1 / 32
320 likes | 441 Views
Where We Are. Christianity legal in 313 CE Official religion of Roman Empire by end of 4 th century Rise of Arianism Church clarifies it beliefs and at the beginning of the 5 th century agreed on the 27 books of the New Testament.
E N D
Where We Are Christianity legal in 313 CE Official religion of Roman Empire by end of 4th century Rise of Arianism Church clarifies it beliefs and at the beginning of the 5th century agreed on the 27 books of the New Testament
Monasticism:A Solitary Quest for Holiness • First emerged n the deserts of North Africa • Retreat from the world to find truth and holiness in solitude • Took the periodic retreats of Moses and Jesus into the wilderness to a new level • Term comes from Greek word monos meaning “alone” or “single”
Early monks, men and women, were actually hermits – solitary dwellers • Later a new form of monasticism developed where people lived in small communities governed by a common rule • In the 4th century reports indicate tens of thousands of people entered this way of life • Despite its isolation, this form of life proved over time to make many contributions to society and the church • Anthony of Egypt was reported to be one of the 1st monks
His life spanned the time when the church was persecuted and legal • The concept of “Sell All You own” – read Anthony’s story on pages 84-85 • The Appeal of Hermit’s Wisdom – read page 85 • Monks often would keep withdrawing further and further to the wilderness to escape the very people who sought them out – read pages 85-86
SUMMARY OF the 3-hour EWTN video "Into Great Silence," a documentary by the German filmmaker Philip Gröning, had to wait 16 years to be made. In 1984, Mr. Gröning wrote to the Carthusian monks at the monastery known as la Grande Chartreuse in the French Alps and asked to film their daily lives. It was no ordinary request: The Grande Chartreuse monastery had not opened its doors to the public since its foundation by St. Bruno in 1084. But it wasn't until the turn of the millennium that the monks decided they were ready for such exposure.
That slowness is reflected in the time frame of the film, which gradually unfolds over more than two-and-a-half hours, but which seems even longer because you have to look very carefully to see anything happening. • Mainly what you see is the passage of the seasons. The film begins and ends in winter, and we witness the other seasons by looking through the monastery windows, as it were, on the magnificent Alpine landscape where nothing else human can be seen — except for the tiny speck of a passenger jet passing overhead in the bright blue sky.
Long, slow cinematic rhythms, echoing those of the monastic life being depicted, are also created by a series of contrasts between these exterior shots of nature at its most majestic and the interiors of the monastery.
These rhythms are of three kinds. First, there are the cells where the individual monks spend most of their time. These are organized around a cloister like so many little hermitages and look Spartan, cold, and uncomfortable. We are introduced to them in the opening shot of a monk at his prie-dieu who interrupts his prayers from time to time to adjust the feeble heat emanating from the cast-iron stove in the foreground.
Then there are the barrel-vaulted cloisters that lead the monks to the chapel and on which one of them wheels his little cart with the meals he shoves through the doors of the cells, like a prison trusty. • Finally, there is the chapel itself, which is nearly always shot from the clerestory view — that is, from high up near the vaulted ceiling so that the monks below, who are seen praying, holding services, or, on one occasion, sleeping, are dwarfed by the ecclesiastical edifice.
And just as they are put into perspective by the chapel, the chapel and the rest of the monastery's buildings are put into perspective by Mr. Gröning's exterior shots, which are mostly of the sky or the mountains and which make the monastery look similarly small. As with the distant airplanes swallowed up in the immensity of sky, the human is constantly being dwarfed by the space that contains him.
Of course, the monastic vocation is also all about establishing the proper relation between exterior and interior, and the film's concentration on the same in cinematic terms is a powerful analogue of the spiritual reality to which it is attempting to give expression.
Another cinematic analogue of the monastic life comes with the interludes of long-take close-ups of the monks, who stare into the camera in silence for what seems like an age — until it starts to become uncomfortable to go on looking at them. Their lives of self-examination are challenging us to examine them, too — as well, perhaps, as ourselves. • Significant passages of scripture, or devotional literature, appear and reappear in French and German on cards that invite contemplation from the audience.
There is almost no dialogue, nor are there any voice-overs, musical backdrops, or clips of archival footage. Like the monks themselves, we hear the human voice only in prayers, the liturgy and the chants of the mass, and, at the lone meal a week taken communally, when a monk is appointed to read from the rules of their order.
The words, whether on the cards presented for our consideration or the few that are spoken among the monks, become more freighted with significance when there are so few of them. In the same way, the silence of nature is broken only by birdsong, which thus takes on an indescribable sweetness.
Once a week, after their Sunday dinner, the monks are permitted to go for a long, recreational walk, and this is the only time they can speak to each other like normal people — though even then they must preserve a monkish decorum described by their rule as la grande réserve.
Similarly, the film's own "great silence" is finally broken near the end in a couple of ordinary, documentary-style interviews with individual monks. One speaks of his happiness at being brought close to God by this life — and even more by approaching death. Another gives thanks to God for his blindness: "I'm sure it was for the good of my soul."
There is also a forbidding distance from the world of ordinary human life in such holiness that acts as a kind of justification for the spaciousness and distances that Mr. Gröning's film uses to frame its portrait of the monastic life. You may find it, as I did, very moving, but you'll have to be extremely patient — and quiet. --- End of Movie Summary
The Appeal of a Hermit’s Wisdom • Hermits became famous for their wisdom • In-class Read story of an elder monk starting at bottom of left-column of page 85 and continuing into the right-column • Many hermits, like Antony, felt crowded by the presence of people seeking their advice or their company and withdrew even further into the desert • In-class Read Antony’s story at bottom of right-column of page 85 and continuing on to page 86
Why Monasticism? • Originally hermits went to the desert to follow Christ to holiness and to battle their own “demons” • No single reason explains the growth of this trend – 50,000 monks gathered to celebrate Easter around the year 390 CE • These early hermit/monks followed no special rules
One possible reason is that after Christianity was legalized, and there were no more martyrs, some people sought other ways to be “Christ-like” • It was a very different world and time from our own • The end of persecution made many people lax or complacent about Christian living • The clergy had been given power and prestige • The move to monasticism was a way for lay people to reject the new “soft” Christianity
Monasticism: Toward Purity of Heart • In-class read section on ‘Toward “Purity of Heart”’ on page 86 • Love is one fruit of prayer: a hermit/monk’s focus was on prayer, particularly contemplation • “Contemplation” is being silently present or attentive to the loving God • These recluses sought to find love through their simple life and contemplation • If they could find God they would find love: because Jesus said that God is love
And so began the great monastic tradition of hospitality toward travelers and caring for the sick and poor • These roles became central themes in the monasteries that developed over the centuries for communal life • In solitude, a hermit/monk’s main focus was & still is prayer – particularly contemplation • Contemplation is being silently present or attentive to God
For written homework due tomorrow: Using the Internet, research and describe in your own words the Trappist way of monastic life in the United States Focus especially on their daily life.Minimum 3 full paragraphs! For tomorrow’s test you must read your textbook up to and including page 91
Jesus said that God is love and monks hope to find that love through their lifestyle and prayer/contemplation • Early monks pretty much did their own thing even when living in a community, including excessive practices such as self-flagelation • In the 4th century, a monk and bishop realized that for monks to live in community it was necessary to avoid excesses and to guide the monks in their path to God – in other words, some set of rules
The name of this monk/bishop was Basil and the rule he developed is known to us today as Basil’s Rule • His rule of life in community stressed simple living: • Own almost nothing • Eat only what is necessary • Obey the abbot of the monastery • Seek God in the silence of prayer • Help the poor and care for the sick • Encouraged monks to engage in scholarly work
Basil’s Rule has been observed for centuries • The prototypical monk as scholar – Jerome • A well-educated pagan who followed his mother and converted to Christianity • He started as a hermit and advanced to becoming the pope’s secretary • He spent many years in study and became a scholar of some renown
The pope encouraged him to translate the Christian testament from the original Greek & Hebrew into Latin so it would be more available to the common people • Latin at that time was the language of most of the Western world • He went on to establish a monastery and several convents in Bethlehem in Israel • There he and his followers undertook to translate the whole bible into Latin
With a bible that the average person could now read and understand the Church was positioned for a period of incredible growth • This translation of the whole bible, largely due to the effort and leadership of Jerome, is known as the Latin Vulgate • It remains one of the most important works in church history
Early monks focused heavily on shaping their own heart into a state of righteousness so that they could open themselves to God in silence • But scholarship was also a growing trend among monks (and still is) • The first of these early monastic intellectual giants was a man named Ambrose • Ambrose’ life is a perfect example of the role of serendipity in our lives
As described in detail in your assigned reading, Ambrose lived in a period when Arianism was still a very real threat to the Church’s existence • Some emperors were Arians as were some bishops • A lawyer by education, Ambrose rose to become governor of Milan when he was asked by the people of that city to become their bishop • Recognizing his lack of spiritual preparation for the role of bishop, he began a life-long study of Christianity
A writer and scholar, Ambrose sought to help people understand their relationship to Jesus and His church • Ambrose often had to confront Arian emperors seeking to wrest control of Christian churches away from Christian bishops • Ambrose wrote a prophetic sermon which was unfortunately not heeded in later centuries: “The emperor is in the church, not over the church; and far from refusing the Church’s help, a good emperor seeks it.”
Under Ambrose’ leadership, the Church rose to become a major moral force to be reckoned with – a moral force even emperors obeyed • Ambrose is famous in Church history in his own right, but his personal fame is overshadowed by his inspiration of a confused young man by the name of Augustine *** End of material for Friday’s test ***
