MS-WORD DOCUMENT

THE development of monastic spiritual theology will be studied from the perspective of monastic primary sources.  Texts will be studied as guides and sourcebooks for models of  monastic spiritual progress and human maturity.  Special emphasis will be placed on: (1) the original meanings of “active” and “contemplative” in the vocabulary of early monasticism; (2) models of spiritual development in the early church and in the early monastic movement; (3) the interrelationship between the cenobitic and eremetic lifestyles; (4) the theory and practice of lectio divina; (5) the mystical interpretation of the scriptures and the practice of liturgical prayer ; (6) the significance of monologistic prayer in monastic tradition (7) the spiritual bases of modern monastic reform and renewal

1)     Students will develop familiarity with traditional models of spiritual progress from the patristic period, exemplified by Evagrius Ponticus and John Cassian.

2)     Students will learn to use primary sources on Christian spirituality taken from the patristic and early monastic periods.

3)     Students will understand both the original and the modern, adapted meanings of “contemplation” and “action” in the vocabulary of Christian spirituality.

4)     Students will appreciate the interrelationship between the cenobitic and eremitic lifestyles in both ancient monastic tradition and contemporary culture.

5)     Students will assess different approaches to the practice and teaching of lectio divina, liturgical prayer, and monologistic prayer.

1)  This course will combine lectures, directed readings, and seven GauchoSpace Discussion Forums(Weeks 3-9), based on assigned readings. Students who participate in all seven Discussion Forums are exempt from the Midterm and Final; but may take these exams for extra credit if they wish.

2) The Midterm and Final (optional for those who participate in all seven Discussion Forums) will be take-home, essay-style examinations.  They will be due one week from the day they are distributed: Midterm Feb. 4, 2009; Final - March 4, 2009.

3)  Students must choose one of two options for final course assessment:

(1) a written research project at least 8 pages in length (excluding bibliography), double-spaced, 1 inch margins, 12 pt. font, footnoted, with appropriate bibliography;

(2) a power-point or webpage-based presentation intended for use in teaching, including a recorded narration and clear references to all consulted works.

The goal of the paper or presentation is to demonstrate familiarity with primary monastic sources covered during the course.  Additional topics for research projects or presentations could include personal reflections on and assessment of an visit to a Christian monastery.

4)  The final course grade will be computed as follows:

Class participation and (/or) exams    50%

Research paper, or presentation        50%

1)  The Origins of the Christian Mystical Tradition, by Andrew Louth, (Oxford U. Press. 1981) ISBN: 0198266685

2)  RB 80 The Rule of St. Benedict in Latin and English with Notes, (Liturgical Press)

3)  Teach us to Pray, by Andre Louf, (Franciscan Herald Press, 1975) ISBN 0-8199-0532-1

4)  Christian Monasticism, by David Knowles, (Mcgraw-Hill. 1969) ISBN: 0070351910

      Throughout the monastic spiritual literature references abound to an inward ascent from earth to heaven.  This imagery predates Christianity; and some modern authors, such as Alexander Golitzin (http://www.marquette.edu/maqom/)  have suggested that early monastic models of contemplative ascent may owe as much or more to Jewish apocrypha than to Plato.  In both Jewish pseudepigrapha (intertestamental literature) and the philosophical traditions of ancient Greece and Rome, spiritual progress was often depicted as an ascent from earth to heaven.  This imagery is found in the Jewish (and Ethiopic Christian) Book of Enoch and in Plato’s Republic.  In the third century B.C. Plato presented these great themes in his “Parable of the Caves” and the “Myth of Er”. In the first century B.C. Cicero in his Republic recast Plato’s vision in the “Dream of Scipio”, a story that would be read and retold by Christians – monastic and lay - throughout the middle ages.

     Having reviewed these early models of spiritual ascent, an essay on modern monastic spirituality will introduce some of the complexities and controversies surrounding the modern use of the term “contemplative”.

    Please read Louth, chapter 1, pp. 1-17, “Plato”, in conjunction with these lectures and texts.

Website Course Documents:

1) Introduction to Course Syllabus: Overview of Course Themes

2) Timeline of Christian Spiritual Theology

3) Plato’s Cave and the Myth of Er

4) Cicero’s Dream of Scipio

5) The Book of Enoch

6) Are We Contemplatives, What is our Future?

      The two complimentary poles of apophatic and kataphatic theology will be reviewed from the perspective of fundamental biblical texts used frequently in the Christian monastic tradition.  Since the early monks and nuns were regarded as spiritual successors of the martyrs, it will be useful to review the example of Saint Perpetua as a model of the martyr as seer and intercessor.  Three early examples of monastic visionaries will then be considered: Antony; Evagrius; and Benedict.

Website Course Documents:

1) Apophatic and Kataphatic Theology – Introduction and Biblical Texts

2) The Martyrdom of Felicity and Perpetua

3) Monastic Visionaries: Antony, Evagrius, and Benedict: selections.

The history of early Christian monasticism will be reviewed with particular emphasis on the roles of: (1) Antony, the “first hermit”, (2) Pachomius, the founder of cenobitic monasticism, and (3) the communities of Nitria and Kellia, founded by Amoun. Important sources from the early monastic tradition will be studied from perspective of the interrelationship between anchorites and cenobites: that is, the necessity for both solitary life and ongoing experience of community.

Particular attention will be paid to models of monastic formation and spiritual progress suggested in the Life of Antony, the third chapter of Basil’s Rule, and the first chapter of the Rule of Benedict.

Please read the following in conjunction with these lectures and texts: 1) Louth, ch. 6, pp. 98-131. 2) RB-80, Introd., “The Origins of Monasticism in the Eastern Church,” pp. 12-34 3) RB-80: Appendix 5, “Monastic Formation and Profession”, pp. 437-466.. [Also available for download and strongly recommended (but not required) are Chapter One and Chapter Two of Derwas Chitty's book, The Desert A City.]

Website Course Documents:

1) The Origins of Christian Monasticism

2) The Rule of Saint Benedict, ch 1; (note bold-face text, indicating material unique to Benedict)

3) The Life of Antony, chapters 1-15.

4) The Rule of Basil, question 3.

5) Evagrius Ponticus - Praktikos, ch. 3

      The history and role of lectio divina in the Christian mystical tradition will be studied An introduction to the practice of lectio divina will be followed by study of selections from primary sources including Philo of Alexandria; St. Cyprian of Carthage; Guigo II the Carthusian; and Verbum Dei/Vatican II.  A contemporary approach to group lectio divina will be discussed and practiced.

 Website Course Documents:

1) The Ancient Art of Lectio Divina

2) Philo on the Essenes and Therapeutae

3) Cyprian and Vatican II on Lectio Divina

4) Guigo II on Lectio Divina

The alternating rhythm of chanted psalmody and silent prayer in the liturgy of the hours of the early monastic tradition will be studied.  Two witnesses to the spirituality underlying this practice are John Cassian and Evagrius Ponticus.  Appropriate selections will be studied from Cassian’s Institutes and Conferences and Evagrius Ponticus’ On Prayer, Praktikos, and On Various Tempting Thoughts (“Peri Logismon”).
      Chapters 19 and 20 of Benedict’s Rule will also be studied as witnesses to the later development of this liturgical practice.

  Website Course Documents:

1) Essay: The Early Monastic Tradition of Psalmody

(selections from Cassian’s Institutes and Conferences and Evagrius Ponticus’ On Prayer, and Praktikos)

2) Article: Psalmody and Prayer from Gabriel Bunge’s Geistgebet (“Spiritual Prayer”)

3) Monastic Authors on Psalmody (selections from Athanasius, Cassian, Evagrius, the Desert Fathers, and Benedict)

4) Basil on Psalmody (selections from the Rules)

5) Gregory of Nyssa on Psalmody (selections from On the Inscriptions of the Psalms)

      The basis of liturgical prayer will be sought in the interaction between spiritual “activity” and “receptivity” already studied in the monastic practice of psalmody.  The application to liturgical spirituality of the doctrine of theosis or “divinization” will be studied in selections from the writings of Ambrose, Dionysius the Areopagite, and Gertrude the Great.  The tradition of “contemplative exegesis” of liturgical rites in Dionysius and Maximus Confessor will be considered, together with their western exponent, Abbot Suger of Cluny.

  Website Course Documents:

1) Cyril of Jerusalem, Catecheses

2) Ambrose of Milan (selections))

3) Athanasius of Alexandria (selections)

4) Dionysius the (pseudo-) Areopagite (selections)

5) Maximos Confessor (selections)

6) Gertrude the Great (of Helfta)

      Early sources concerned with the “mystical interpretation” of biblical texts will be studied in order to appreciate the traditional four-fold (or three-fold) levels” of spiritual exegesis:

(1) literal/historical;

(2) moral/ethical (“tropological”);

(3) allegorical (“mystical”);

(4) anagogical/eschatological (“heavenly”).

Texts to be studied will included selections from Philo, Cyprian, Clement of Alexandria, Origen, Evagrius, Cassian, and Nicholas of Lyra. In conjunction with this introduction please read (1) Chapter Four ("Devotion to Heaven")  from The Love of Learning and the Desire for God, A Study of Monastic Culture, Jean Leclercq, O.S.B. ; and (2) "The Interpretation of Scripture", RB 80, Appendix 6.

  Website Course Documents:

1) Clement of Alexandria (selections)

2) Origen (selections)

3) Evagrius Ponticus, Gnostikos 12-36.

4) John Cassian (Conference 14)

       The origins of the Christian tradition of monologistic (“short-phrase”) prayer will be studied, primarily through selections from the writings of the desert fathers, including Evagrius Ponticus and John Cassian.  The origins and current practice of hesychasm (“The Jesus Prayer”) in the Eastern Church will be reviewed, together with modern forms of monologistic prayer, such as “Centering Prayer”.

  Website Course Documents:

1) Evagrius Ponticus, On Prayer 1-23; 97-102.

2) John Cassian (Conferences 9-10).

3) Bishop Kallistos Ware on hesychasm

       The spiritual and theological significance of the iconoclastic controversy will be studied from the perspective of the defense of icon-veneration by Eastern Christian monks and nuns

  Website Course Documents:

1) Bishop Kallistos Ware on monasticism and the iconoclastic controversy

2) Early Christian Images and Icons.

3) Icons of the Trinity

       As an institutions that has existed continuously for more than one and a half millennia, the history of Christian monastic spiritual theology reveals a regular oscillation back and forth between decay and renewal.  Renewal has sometimes arisen out of renewed esteem for original sources and practices; but more often than not it takes the form of a zeal that goes well beyond the intentions of monastic founders.  We will consider two impulses in recent monastic renewal: (1) the Benedictine “missionary movement”; and (2) the Liturgical Movement.

  Website Course Documents:

1) The Benedictine Missionary Movement

2) Preface to Prosper Gueranger’s The Liturgical Year

3) The General Instruction of the Liturgy of the Hours

4) Meditation, by Thomas Merton

5) Thesaurus Liturgiae Hororae Monasticae, selections

6) Are We Contemplatives, What is Our Future?

  Textbooks:

1) RB-80. “Historical Orientation”  pp. 131-151

All may be downloaded from the course website

INTRODUCTORY ESSAYS:

(1) Are We Contemplatives?  What is our Future?; (2) The Ancient Art of Lectio Divina;, (3) The Early Monastic Tradition of Psalmody by Luke Dysinger, O.S.B.

(4) Selections on Psalmody and Prayer from Gabriel Bunge’s Geistgebet (Spiritual Prayer).

PRIMARY TEXTS:

(dual-language versions, with translations and original texts in facing columns)

    [NOTE: you must have theSGreekfont installed on your computer in order for Greek text to format correctly: the basic SGreek font is available as “shareware”from Silver Mountain Software:http://www.silvermnt.com/fonts.htm].

Plato: “The Parable of the Caves” and “the Myth of Er” (Republic).

Philo, selections from The Contemplative Life and Every Good Man is Free.

Selections on lectio divina from Cyprian’s Letter to Donatus and Verbum Dei (Vatican II)

The Passion of Sts. Perpetua and Felicity

The Life of St. Antony

The Rule of St. Basil

Gregory of Nyssa, On the Inscriptions of the Psalms (selections)

Evagrius Ponticus, Praktikos, Gnostikos, Chapters on Prayer, Thoughts

John Cassian, Institutes and Conferences, (selections)

The Saying of the Desert Fathers (Latin Systematic Collection)

The Rule of St. Benedict (formatted to highlight text unique to Benedict)

The Life of St. Benedict (selections from The Dialogues), by Gregory the Great.

Dionysius the Aereopagite, (selections)

Maximus Confessor (selections)

The Ladder of Monks by Guigo II (selections)

St. Gertrude the Great, (selections.)

Prosper Gueranger, The Liturgical Year, Preface.

This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2003....x....  ’ “”.