WATANI International
17 July 2011
Last Tuesday, the Coptic Church celebrated the Feast of the Apostles who dedicated their lives to the Lord and died serving Him. Watani sheds light on another tradition of sainthood in which persons voluntarily give up their lives for the love of God: that of monasticism.
The consecration last month of 12 new monks to the Mar-Mina monastery in Mariout, some 70km southwest Alexandria, was the latest addition to the Coptic tradition of monsticism which goes back to the fourth century AD at the hands of St Antony, the “father of monasticism”. The recent move, however, drew not-a-little attention since the consecration was held at the papal headquarters in Anba Rweiss, in Abassiya, Cairo; and Pope Shenouda III himself presided over the ceremony. Joining him were the abbot of Mar-Mina’s Anba Kyrillos; the papal secretaries Anba Yu’annis, Anba Boutros, and Anba Ermiya; as well as the Bishop of Giza Anba Theodosius, himself a monk of Mar-Mina’s.
One with God
The event brought into focus an old tradition that remains vigorously alive to this day, albeit with a modern twist. The fact that core Coptic monasticism is not widely known or understood spurred Watani international to offer its readers some insight into the tradition, especially as to how it thrives in our modern world of today.
Coptic Orthodox monasticism goes a long way in history, with its famous desert fathers renouncing worldly wealth and interests in search for a life of abstinence, perfection, spiritual enlightment, and union with God.
The arduous path of monasticism is paved with a full internal conviction of the triviality of the world and a deep desire to “live with God”. When one of the great desert fathers of our modern times, Fr Matta al-Miskeen (1919 – 2006) was asked why he gave up a succesful life and lucrative career for a life of voluntary, nondescript poverty in the desert, his answer was: “I found a better way.”
Christians see death as rebirth. And in the Coptic tradition, monks or nuns ‘die’ the day they renounce all worldly interests and take orders. The consecration ceremonial prayers include funereal prayers, from which the novice emerges resurrrected as a monk or nun dedicated to a life of fellowship with the Lord and His saints.
In preparation
Granted, monastic vows entail life-long commitment to God, and are not to be entered into lightly.
In his book Limatha Yuqbil al-Shabaab al-Qibti ala al-Rahbana (Why do Coptic Young People Flock towards Monasticism), Bishop-General Anba Makarious explains the intentionally-slow preparation process through which someone who contemplates monasticism has to go. “First, a young man undergoes a probation period during which he wears his normal clothes or wears a blue robe; sometimes brown or grey according to the different monasteries. This period must not be less than one year, and is followed by a period of discipleship, also of a minimum duration of one year, in which he wears white clothes and acquires a new name. The new name is chosen from among the names of the saints or the angels.
“Once the brother monks in the monastery agree that the young man is qualified to take orders, and his father confessor confirms that; it is time for the consecration. The eve of the consecration the young man spends in church, beside the relics of the saints, with his father confessor and his brother monks in prayer, praise, thanksgiving, and Bible reading. It is a vigil that calls to mind the preparedness of the wise virgins (Matt 25).
Funeral prayers
The following morning, after the raising of incense for Matin prayers, the abbot performs the consecration ceremony. The young man, dressed in white, stands before the altar and says his vows of chastity, obedience and poverty . He then lies on his back on the ground, beside the relics of the saints, with his arms crossed over his chest—a reminder of the Cross. He is covered with a shroud. The funeral rites are performed.
The Bible readings recall the call of God to Abraham to leave his people, the journey of the people of Israel in the wilderness and how the Lord saved them from the numerous hardships. Psalm 32 is read: “Blessed is the one whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the Lord does not count.” Then the Gospel is read from St Mark 8: “Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s shall save it.”
Prayers are read to appeal to God to accept the new monk’s vows, fasts and prayers, to redeem his sins, and to bestow him with power, wisdom, an open mind, pure heart, and solid faith. At the end he should deserve to hear the Lord say, “Well done, thou good and faithful servant.” (Matt 25:21)
The abbot then performs the tonsure, cutting a small amount of hair from four spots on the head, forming a cross, and the monk is handed a black habit, signifying he is now dead to the world.
Cutting the hair symbolises the consecration of thought through the Cross which shields the mind from evil.
Modern-day monasticism
According to Bishop of Menoufiya Anba Benyamin, some aspects of monasticism today bear little resemblance to the monasticism of old. But the essence of monasticism—the consecration of the self to the Lord—remains intact. In the past, Anba Benyamin told Watani, there was only candlelight in monasteries; today modern electricity is available. Monks used to sleep on reed mats; today they use beds. The notion of asceticism has changed, He said.
The concept of work too has changed with modern times, Anba Benyamin said. Long ago, monks depended on individual hand work to provide for their basic needs, today work has taken on modern attributes, with communal effort in agriculture or agribusiness replacing the old handcrafts, and providing for the monastery needs.
Monks can today take orders yet remain in contact with their families. Family members can visit the monastery at certain fixed times, or a monk may be allowed to visit his family and stay overnight if he has some task to do in town.
Until the 1960s, only desert caravans and very few people would take the trouble to visit monasteries which were almost cut off from the world. Long distances had to be traversed on foot to reach a monastery. It was Jeep cars or four-wheel drives that could first brave the desert sands and dunes to find their way to the monasteries. Today, the roads to the monasteries are paved, signs guide visitors easily to the place, and modern cars and coaches bring in countless visitors. Monasteries find that they have to ban visits during certain times in the year, such as during Lent or Advent, for the monks to be able to enjoy a retreat.
The narrow gate
Monasteries are traditionally walled to protect them from intruders and from desert sands. Old monasteries have keeps, complete with drawbridges, storerooms, living quarters, libraries, and of necessity a church in the upper floor—usually dedicated to the Archangel Michael. But modern monasteries have no need for keeps; there are no more raids by nomads or intruders.
The gospel of St Matthew makes special reference to the “narrow gate”. It says: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in the thereat. Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matt 7: 13,14)
No matter that the walls of monasteries are high and thick; the gate is always a small, narrow one—in many cases one has to literally bend the head in order to go in; a living reminder of the “strait gate” that leads to Life.
It is the way many men and women, throughout the history of Christianity, have chosen. And through them, humanity in its entirety is guided to hold the hand of its Creator.