What is New Monasticism?

Answer

Monasticism is a religious system or way of life in which followers voluntarily withdraw from society and live in simplicity under religious duties. The monks, nuns, and hermits of the Middle Ages exemplified such commitment. The New Monasticism is a relatively recent movement (hence, “new”) where believers abandon their usual lifestyles to live together, in humbler, more basic conditions. Instead of striving for personal advancement, those participating in the New Monasticism aim to connect more with the disadvantaged.

Today, in the Western world, most traditional monks (and nuns) are Catholic. The New Monasticism is more directed towards Protestants and evangelicals, urging them to reject materialism and embody the teachings of the gospel, which they interpret as looking after the needy and spreading the message of Christ’s love. New Monastic communities stress communal living (manifested in various forms, depending on the community), prayer and reflection, hospitality, and practical involvement with the impoverished.

The exact origin of the New Monastic movement is challenging to determine. Some communities have been active since the 1970s and ’80s. Other communities, like the Simple Way in Philadelphia, were established in the mid-1990s. These communities aspire not to create a church but to simply embody the essence of a church within a community.

The term “New Monasticism” was coined by Jonathan Wilson in his 1998 book Living Faithfully in a Fragmented World. Wilson drew inspiration from the ideas of Dietrich Bonhoeffer, who in 1935 stated, “The renewal of the church will only come from a new form of monasticism that shares nothing with the old except an unwavering commitment to living in accordance with the Sermon on the Mount in following Christ.” Philosopher Alasdair MacIntyre, in his book After Virtue, expressed a desire for “another . . . St. Benedict.” By this, he meant someone in the contemporary era.

Who would lead a renewal of morality and civility through community? Wilson identified with that longing in his own book and outlined a vision to carry it forward.

The middle months of 2004 became a defining moment for the movement when a number of existing communities and academics gathered in Durham, North Carolina. The conclave drew up the “twelve marks” of New Monasticism:

1. Relocation to the “abandoned places of Empire” [at the margins of society, usually in depressed, urban areas]

2. Sharing economic resources with fellow community members and the needy among us

3. Hospitality to the stranger

4. Lament for racial divisions within the church and our communities combined with the active pursuit of a just reconciliation

5. Humble submission to Christ’s body, the Church

6. Intentional formation in the way of Christ and the rule of the community along the lines of the old novitiate

7. Nurturing common life among members of an intentional community

8. Support for celibate singles alongside monogamous married couples and their children

9. Geographical proximity to community members who share a common rule of life

10. Care for the plot of God’s earth given to us along with support of our local economies

11. Peacemaking in the midst of violence and conflict resolution within communities along the lines of Matthew 18

12. Commitment to a disciplined, contemplative life

Much of what the New Monasticism upholds is good and profitable—caring for the poor, showing hospitality, and peacemaking are all biblical virtues. However, the ecumenical nature of the movement and its downplaying of doctrine are causes for concern. New Monasticist groups feel as comfortable attending a Catholic Mass as they do a Pentecostal singspiration.

The New Monasticism is still monasticism at its root. Like the old monasticism, it calls for a general retreat from the world and an adherence to a set of man-made rules. And, like the oldIn monasticism, the focus on following rules can result in a legalistic perspective based on works for salvation. The Great Commission instructs us to “go and make disciples” of all nations, baptizing and teaching along the way. Those spreading the gospel must be cautious about their teachings; they must not substitute God’s regulations with those of Benedict, Francis, or any other individual. Neglecting sound doctrine in pursuit of a superficial unity is not acceptable.