On Monastic Imbalance

 

The Spiritual Crucifixion of an Eastern Monk

By Bp. Joseph Boyd (Ancient Church of the West)

Monastic regulations hardened over time due to a psychology of fear and repression, both of sexuality and women. Mount Athos wasn’t always a "female-free zone," and the Scriptures and the Early Church were not afraid of women, marriage, childbirth, and the normal course of life. While some early saints exhibited misogynistic tendencies, notably Western and Augustinian figures, the Cappadocian Fathers were different. They loved their sisters; for instance, St. Gregory Nazianzus was married to St. Basil the Great’s sister. 

The Pauline regulations in 1 Corinthians 7 affirm that marriage is holy, that the marriage bed is undefiled, and that spouses are to fulfill each other: "The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does. Likewise, the husband does not have authority over his own body, but the wife does" (1 Corinthians 7:3-4). Singleness is honorable and beneficial for the Church for those called to it, as stated in Matthew 19:12 and 1 Corinthians 7:26, where it is preferable because of "the present distress." This represents a wholesome and child-generating biblical culture. 

In the Early Church and Ecumenical Councils, men who divorced their wives over perceived "impurity" were excommunicated. Marriage was a prerequisite for ordination as a priest or bishop, and those who despised marriage were to be defrocked and removed from the Church, as indicated in 1 Timothy 3:2 and the Apostolic Canons of Gangra and Nicaea I. 

Cultural Shift in Attitudes 

The Byzantine Empire held monasticism in high esteem, viewing it as a "superior" or "angelic" state. However, this exaltation of monastic life, while spiritually admirable, introduced political and cultural vulnerabilities that contributed to the eventual downfall of the Eastern Empire. In contrast, the West's strength after rejecting monasticism can be attributed to its emphasis on the importance of physical reality in God's plan for redeeming the created world. 

The Bible affirms the goodness of creation: "And God saw everything that he had made, and behold, it was very good" (Genesis 1:31). Christianity, unlike dualistic or Gnostic beliefs, celebrates the restoration and sanctification of the physical world. This includes our bodies and relationships, as they are part of God's redemptive plan. St. Irenaeus of Lyons echoed this when he wrote, "The glory of God is man fully alive, and the life of man is the vision of God." 

Before the Byzantine state institutionalized monasticism with the Codex Justinianus, the empire was robust and dynamic. The monastic ideal, while spiritually noble, economically drained society, leading to internal decay. St. Paul emphasized the importance of familial responsibilities: "But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever" (1 Timothy 5:8). In the West, the Benedictine monks were industrious and engaged in the community, aligning more closely with this biblical mandate. 

Theological Anthropology: Essence and Will 

Understanding our materiality as integral to our essence helps us appreciate sexuality as an expression of this essence. Aristotle’s insights into forms and essence were instrumental to the classical Western approach. Thomas Aquinas, who integrated Aristotelian thought with Christian doctrine, articulated that "the soul is the form of the body" (Summa Theologica, Part I, Q. 76, Art. 1), emphasizing the unity of body and soul. 

The body, created good and essential to life, embodies the work of the Holy Spirit in procreation. The sacredness of this act parallels the Eucharist, which, through the Holy Spirit, brings about the real presence of Christ's Body and Blood. As St. John Chrysostom stated, "Marriage is a mystery, a sacrament of love, a bond of union that sanctifies and strengthens the family" (Homily on Ephesians, 20). 

Orthodoxy’s prolonged emphasis on monasticism led to an imbalance, undervaluing the sacredness of the body and familial love. By neglecting this balance, the Church risked desacralizing the very essence of human life and relationships. Embracing both monastic dedication and the sanctity of family life reflects the full spectrum of God's redemptive plan for creation.

Monks Rescuing a Mother and Child

Negative Internal Shifts in Perceptions 

Scripture teaches that fear is not from God: "For God gave us a spirit not of fear but of power and love and self-control" (2 Timothy 1:7). Recognizing this, we discern that ungodly influences often manifest through fear. When societal structures induce fear, they deviate from God's will, which calls us to live in freedom and confidence in His love and provision. 

In the context of clerical celibacy and monasticism, the early Church’s emphasis on celibacy and asceticism was rooted in a desire for spiritual purity and dedication to God. However, over time, negative assumptions about sexuality and the material world crept into these practices, sometimes fostering an environment of fear and suspicion towards the physical aspects of human existence. 

The early Church Fathers, such as St. Augustine, acknowledged the value of celibacy for those called to it, emphasizing its role in undivided devotion to God: "He who is unmarried cares for the things of the Lord—how he may please the Lord" (1 Corinthians 7:32). However, this emphasis sometimes evolved into a broader cultural suspicion towards marriage and sexuality. Augustine himself grappled with the nature of human sexuality and its relationship to sin, often portraying it in a negative light due to the fallen nature of humanity. 

As monasticism grew, the renunciation of marriage and family life became associated with higher spiritual status, inadvertently suggesting that sexual relations, even within marriage, were less holy or even inherently problematic. This led to an ascetic ideal that not only valued celibacy but also often viewed sexuality as a potential source of moral corruption and spiritual weakness. 

Such thinking is dualistic, implying a sharp division between the spiritual and the physical, which is contrary to the holistic biblical view of creation. The New Testament affirms the goodness of marriage and sexual relations within it: "Marriage should be honored by all, and the marriage bed kept pure" (Hebrews 13:4). Moreover, the Incarnation itself—God becoming flesh—sanctifies the physical world and human experience. As St. Athanasius wrote, "For the Son of God became man so that we might become God" (On the Incarnation, 54), emphasizing the divine affirmation of human nature. 

When clerical celibacy and monasticism are pursued out of fear of the physical body or sexual relations, they deviate from their intended purpose. The monastic calling is to a life of prayer, service, and spiritual warfare, not a rejection of the material world out of fear. St. John Chrysostom warned against such negative motivations: "He who is afraid of any devils is not only unworthy of honor, but is also worthy of ridicule" (Homily on Matthew, 43). 

God’s will calls us to live in freedom and confidence in His love and provision, embracing our physicality as part of His good creation. The spirit of power, love, and self-control given by God enables us to live fully, whether in celibacy or marriage, without fear. The apostle Paul underscores this freedom: "For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another" (Galatians 5:13). 

Rejecting a Spirit of Fear 

Understanding fear as a sign of deviation from God's will helps us recognize when clerical celibacy and monasticism are grounded in negative assumptions about the body. True celibacy and monastic life, when embraced out of genuine devotion and not fear, can be powerful testimonies to God's kingdom. However, these vocations must affirm the goodness of creation and the physical world, reflecting a holistic Christian anthropology that honors both the spiritual and the material as God's good gifts.

The Spiritual Crucifixion of a Western Monk