Development of Cenobitic Monasticism: Pachomius

Pachomius Brings New Elements to the Monastic Tradition

Before Pachomius (d. 346), the eremitic form of monasticism, that is monks who lived alone as hermits, seems to have been the only available option for those seeking a white martyrdom; in fact,

even Pachomius began his monastic life as a hermit. However, at the biding of an angelic messenger who told him that it was God’s Will for him to serve the human race in order to reconcile it to God, Pachomius began to build many houses so that others could join him as monks; thus Pachomius became the father of the cenobitic movement (that is, monks living in community, not alone as hermits). In a short period of time Pachomius had thousands of people join him in order to live the ascetical life in community; by the time of his death, he had already founded eleven monasteries, nine for men and two for women. Overall, the Greek term koinonia specifically referred to this congregation of communal monasteries developed under Pachomius’ leadership.

Compared to the anchoritic life, the cenobitic life of Pachomius introduced some radically new elements to the monastic life. First of all, the sheer size of the population in the communities was second to none. Thousands of monks lived together, worked together, served the poor together, attended common liturgies and listened to Pachomius’ conferences together (The topics of these conferences were centered on Sacred Scripture and the Eucharist). Also, from the layout of the monastery buildings to the monastic horarium, the life of these monks was very much influenced by Pachomius’ short time in the military. Overall, the most radically new element that this koinonia brought to the monastic tradition is the community’s love, devotion, and veneration to their

founder, Pachomius. Like St. Paul was for the early Christian communities, Pachomius was their sole spiritual father; he was the point of unity for everyone. All of the monks had a great love for Pachomius who would travel from one monastery to the other giving conferences. The death of this great leader was devastating to the koinonia; who could possibly replace their beloved founder as the next leader? Eventually the community, after the threats of disillusion, came to an agreement that Pachomius was still their beloved spiritual father who was watching over them as intercessor. They continued to turn to him for divine aid and follow the rules that he established.        

Br. Martinho Renews his Vows

Br. Martinho was born in Peru.  After getting a Ph.D. in Nuclear Physics, he entered the San Bento monastery in Brazil.  Since San Bento is a priory of St. Vincent Archabbey, Br. Martinho renewed his simple vows this morning before Archabbot Douglas.  Br. Martinho's "Simple" vows will expire in one year; at that time, he will make "Solemn" vows, valid for the rest of his life.    

Br. Martinho & Archabbot Douglas

In the Name of our Lord Jesus Christ. Amen.

I, Brother Martinho Zevallos,

promise with vows valid for one year,

before God and his saints,

in the presence of our Father in Christ, Archabbot Douglas R. Nowicki,

and the monks of this monastery,

stability in this community,

conversion through a monastic way of life,

and obedience according to the Rule

of our Holy Father Benedict

and the law proper to our Congregation.

In witness whereof I have prepared this document

and signed it here at St. Vincent Archabbey

in the year of our Lord 2013, 

on the thirteenth day of September.

Br. Martinho's Vows

Br. Mark (Ast. Junior Master), Br. Martinho, Archabbot Douglas, Fr. Jeffrey (Junior Master) 

DISCERNMENT RETREAT

Seminary Formation for Monks

What is Seminary Formation Like?

 

There are two foundational documents which guide the structure of priestly formation. Every Seminary program in the U.S. is structured according to these two handbooks:

• Pastor Dabo Vobis (PDV), translated as I Will Give you Shepherds, by Pope John Paul II
• http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_25031992_pastores-dabo-vobis_en.html
  
• The Program of Priestly Formation (PPF), by the U.S. Conference of Catholic Bishops
• http://www.usccb.org/beliefs-and-teachings/vocations/priesthood/priestly-formation/upload/ProgramforPriestlyFormation.pdf

In today’s seminaries, priestly formation rests on four pillars which the Holy Father clearly outlined and explained in PDV. The four pillars of priestly formation are:

1. Human Formation
2. Spiritual Formation
3. Intellectual Formation
4. Pastoral Formation

More information about each of the Four Pillars of Seminary Formation will be posted in the near future, beginning with "Human Formation" on Sept. 16

Monastic History: Origins of Monasticism (Part 3 of 3)

Antony of Egypt (251-356 AD) cont.

 

Retreating deeper into the desert, symbolizing his deepening combat with the devil, Antony came upon an old abandoned fortress where he spent the next twenty years of his life cloistered in spiritual combat. Though he had locked himself in the fortress, his reputation for holiness drew many people into the desert, seeking him for spiritual wisdom. At this point in the story, the author, St. Athanasius, partially begins to reveal his underlying

St. Antony of Egypt, Desert Father

intentions for writing the text; for, he tells us that when Antony emerges from the fortress for the first time, his skin is beautiful, his eyes are bright, and his teeth are white (this typically is not the expected image of an ascetical man who has been locked up in a fort for many years). However, contrary to the heretical Arian sects and the dualistic/neo-platonic views of the body prevalent in his time, Antony’s beautiful bodily appearance is intended to show that holiness heals the disharmony of body and soul, and brings us back to a preternatural state. Antony’s appearance seems to personify humanity before the fall of Adam and Eve. Therefore, since God created the physical world and called it “good”, and because Christ Himself took on our human flesh through the Incarnation, for Antony (and Athanasius), the body is not seen as “evil”, deserving to be punished, as the Arians believed, but rather, the body is good!

In addition to giving us a natural aversion to the heresy of Arianism, during Antony’s life, a time in which monasticism was widely practiced but not properly structured, St. Athanasius presents Antony as a prototype for monks, a model for emulation. Overall, Antony is a model for a monk’s spiritual formation; he is a model of discipline and holiness. For Antony, the focus of monasticism is not the Arian torture of our “evil” human bodies but rather, it is the primacy of charity and a complete focus on Christ, acknowledging our own weakness and inability to do anything without Him; victories of the ascetical life are victories of Christ conquering within us, body and soul. In this white martyrdom, the motivation and focus should be “for the kingdom of God”. Therefore, the greatest glories of the ascetical life are not merely ascetical prowess but the litmus test of charity.



To read the Life of Antony, by St. Athanasius: http://www.newadvent.org/fathers/2811.htm