What was the role of monasticism in early medieval art?

monasticism, an institutionalized religious practice or movement whose members attempt to live by a rule that requires works that go beyond those of either the laity or the ordinary spiritual leaders of their religions. Commonly celibate and universally ascetic, the monastic individual separates himself or herself from society either by living as a hermit or anchorite (religious recluse) or by joining a community (coenobium) of others who profess similar intentions. First applied to Christian groups in antiquity, the term monasticism is now used to denote similar, though not identical, practices in religions such as Buddhism, Hinduism, Jainism, and Daoism.

The word monasticism is derived from the Greek monachos (“living alone”), but this etymology highlights only one of the elements of monasticism and is somewhat misleading, because a large proportion of the world’s monastics live in cenobitic (common life) communities. The term monasticism implies celibacy, or living alone in the sense of lacking a spouse, which became a socially and historically crucial feature of the monastic life.

Even this aspect of monasticism does not extend beyond the cultures and languages that perpetuate the religious terminology of the so-called Abrahamic (tracing their origin to the biblical figure Abraham) or prophetic religions of Judaism, Christianity, and Islam. In the Islamic world, Arabic and Persian terms that can be translated as monk or monastic do not mean “solitary,” as in the Greek. Instead, they are etymologically derived from other terms associated with monastic life in Islam (e.g., zuhd, “asceticism”). None of the many Indic terms for monk (e.g., the Sanskrit apabhramsha or the Pali prakrit) mean “single” or “living alone,” though monastics in those traditions—most notably Hinduism, Buddhism, and Jainism—live alone or in groups that are set off from the rest of society. The etymologies of the Indian and some of the Arabic and Persian terminology connote poverty, ecstatic states of mind, dress conventions, and so on, while other terms imply single, celibate living.

Monastics have been instrumental in creating, preserving, and enhancing institutions of religious and secular learning and in transmitting cultural goods, artifacts, and intellectual skills down through the generations. Monastic institutions have also fulfilled medical, political, and military functions, though since 1500 the latter two have become completely secularized in most societies.

A definition of monasticism that covers all its forms would be so broad that particulars would have to be relegated to the analysis of specific monastic systems. Such a definition might be: religiously mandated behaviour (orthopraxy), together with its institutions, ritual, and belief systems, whose agents, members, or participants undertake voluntarily (often through a vow) religious works that go beyond those required by the religious teachings of the society at large. Such behaviour derives from the example of religious and spiritual founders who interpreted more radically the tenets that apply to all believers or to the whole society. Beyond such a statement, one can speak only of the principal characteristics of the monastic life and its institutions, since none of them is universal. Celibacy is fundamental to the majority of the world’s monastic orders but is by no means universal, as shown by the case of Buddhism in modern Japan.

Another characteristic, asceticism, is universal, provided the term is defined widely enough so as to include all supererogatory (voluntarily undertaken rather than wholly prescribed) religious practices. The truly universal characteristic of monasticism follows from its definition: the monastic separates from society, either to abide alone as a religious recluse (hermit or anchorite) or to join a community of those who have separated themselves from their surroundings with similar intentions—i.e., the full-time pursuit of the religious life in its most radical and often in its most demanding guise.

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Monasticism does not exist in societies that lack a written transmitted lore. Nonliterate societies cannot have monastic institutions, because the monastic responds to an established written body of religious doctrine, which has undergone criticism and then generated countercriticism in a dialectic process that presupposes a literate, codified manipulation of the doctrine. The monastic founders and their successors may either support or oppose the official religious tradition, but the presence of such a tradition is indispensable as the matrix of all monastic endeavour.