Monastic Spiritual Theology

COURSE SYLLABUS:

MONASTIC
SPIRITUAL THEOLOGY

(MONS 434 01a)

Instructor: Fr. Luke Dysinger, O.S.B. [ ldysinger@stjohnsem.edu ]
[Note that this is a DYNAMIC Syllabus: it may be updated as the course progresses.

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 downloadable lectures, directed readings, and “Discussion Board Threaded Discussions” based on assigned readings. Active participation in discussions is essential, and will figure into the final evaluation.

2) Students must choose one of two options for final course assessment: (1) a written research project 10-15 pages in length, footnoted, with appropriate bibliography; (2) a power-point, webpage-based, or other electronic-media presentation of approximately 20 minutes duration intended for use in teaching some aspect of monastic spirituality, including a recorded narration and clear references to all consulted works. The instructor will contact each student towards the end of the third week to monitor progress on the research.

3)     The final course grade will be computed as follows:
Class participation                       50%
Research paper, or presentation   50%

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

2) Earthen Vessels: The Practice of Personal Prayer according to the Patristic Tradition, by Gabriel Bunge, Michael Miller, trans. (Ignatius Press, 2002.)

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

COURSE OUTLINE (See LECTURES AND ASSIGNMENTS for Details)

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”.

2) BIBLICAL and EARLY CHRISTIAN MODELS of SPIRITUAL ASCENT

(3rd Week; Discussion Forum 3)

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.

3) SOLITUDE and COMMUNITY in EARLY MONASTICISM:

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.

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.

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.

6) THE LITURGY, A PLACE OF MEETING WITH GOD:
Liturgical Prayer – the Heart of Monastic Spiritual Theology

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.

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:

Texts to be studied will included selections from Philo, Cyprian, Clement of Alexandria, Origen, Evagrius, Cassian, and Nicholas of Lyra.

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”.

Based on an institution 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 principal themes in monastic renewal: (1) the example of St. Benedict as a “monastic reformer”; and (2) the modern Liturgical Movement.

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

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

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

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

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