Traditional versus New Monasticism

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Those of us who are not Roman Catholic have little direct experience of monastics – either monks or nuns. Our impressions of them have, therefore been conditioned by what we have read about or seen in the movies or on television – The Sound of Music, The Flying Nun, Robin Hood – wait that was a Friar not a Monk …. is there a difference?

There are actually both Monks and Friars – and, of course, Nuns and Sisters. Often the terms are used interchangeably, but they do mean different things.

A monk is a male who lives a contemplative life in a specific monastery which is usually cloistered (or enclosed). He usually has little or no contact with the outside world. His ministry and prayer life is centered within and around the monastery for the good of the world.

A friar is a male who may live in community in a monastery or friary, but who lives, ministers, and prays within the world. His life is often called “active” or “apostolic” because he is engaged in the works of mercy and other ministries that take the Gospel to others in the secular world. Friars belong to no particular monastic house but to a general order. Typically, they move around, spending time in different houses of the community.

A nun is the female equivalent of a monk. A sister is the female equivalent of a friar. Monks, friars, nuns and sisters all live according to a “rule”; and profess either solemn or simple vows. These traditional “religious” are commonly celibate and universally ascetic.

New Monastics are not necessarily celibate, although some may be. There are communities that include celibates and non-celibates, married with and without children, and singles open to relationship “under the same roof”. They do not necessarily live in community, although some do; however all are committed to follow a community Rule-of-Life, and strive to worship and break bread together on a periodic basis. Some new Monastics are Monks and pattern themselves after the Bendictines. Some are Friars, and follow the example of the Franciscans. Some communities blend together the charisms of both. There are others, of course, who follow other monastic examples – Lindisfarne, Northumbria, IONA, and Taizé, for example.

Christianity is done in community. The New Monastics have come together in community for mutual support in our increasingly pluralistic society; and to make a difference in the neighbourhoods where they have situated themselves. Others – particularly the new Friars – seek to come alongside the disadvantaged and marginalized in our society. They seek to fulfill the Christian obligations to be in the world, but not of the world, in very practical ways.

In a high cost community like Toronto, intentional community – living together, sharing resources and expenses – may have considerable appeal for retired folk, students, young couples and clergy. The New Monasticism may facilitate such endeavours.

It may also be a vehicle to engage in Ministry with those who fall between the cracks in our parish-oriented polity. Commuters working in downtown Toronto, for example are not often open to church meetings evenings during the week. Paradoxically, they may be more able to attend spiritual activities at or near their workplace than in the communities in which they live. Students living away from home at Universities and Community Colleges are another group not well-served by our parish churches. Apostolates – groups of like-minded Christians with a heart for such para-ministries – could be drawn together using the style and example of the New Monasticism to fund, conduct and support such ministries. Changing the paradigm in this way could be an important part of the revitalization of Church.