The Origin of Monasticism in Mesopotamia

Abstract

A student of the history of Oriental Christianity is particularly fascinated by the role Syrian monasticism has played, not only in the religious, ecclesiastical, spiritual, literary, and cultural life of the Christian Syrians, but also far outside the confines of the territory of Aramean Christianity. To be sure, Syrian monasticism has been exaggeratedly ascetic. But paradoxically, the same psyche which has passionately longed for mortification and relentless chastisement has showed a remarkable flexibility. It has released energies to direct them towards various tasks which serve the Christian community, proving its sympathetic and even warm participation in the multifarious responsibilities of human life. Its missionary activities, zeal and enthusiasm to reach faraway countries are well-known. Its achievements, particularly in Eastern Asia, are admirable. What the bilingual monument of Si-nganfu has immortalized is only one luminary among other achievements which probably have not been carved in stone so explicitly. Other aspects are no less important. In one study I have already sketched the profile of Syrian monasticism in the light of philanthropic activities in Mesopotamia and Persia. I have also had the opportunity to show its share in the history of education and schools, learning and literary life, and even in the history of the New Testament text. The traces which have been left behind are not traces in sand, but have been carved in human hearts. These traces are still visible to anyone who studies the history, literature and mythology of the nations in Middle and Eastern Asia. These are only the most important aspects amongst others, which depict peculiar features in the physiognomy of Syrian monasticism.