New Monasticism with Jonathan

4:45 PM Friday.  Surprise Greetings, Duffy in Vermont! You probably weren't expecting to hear from me again quite so soon, and I am writing to you this time from a different blog than usual. This blog is New Monasticism with Jonathan , not Jesus with Jonathan . I'm writing you because I have been looking back over my Lent blog posts, and it looks to me like I had a fairly significant spiritual healing this time around the liturgical calendar, almost like the growth spurt of a sprout or seedling. Before I get any farther into what might seem like self-congratulation, let me quickly say that I believe this growth spurt happened because I received just the right encouragement from my support network, including my faith-based contacts. In particular, I think my intensive collaboration with you - first from Advent to Epiphany, and then from Quinquagesima to Easter - has been a pivotal stimulus.   It's clear, looking back on our liturgical year 2026 collaboration with some East...

It's 4:22 PM EDT on Easter Monday in Albany as I begin to write this entry. I've just completed my Eastertide plan for the 3 PM to 5:30 PM "Watch of the Steward" that is my dedicated Sunday-Friday horarium block for labor on this specific blog, New Monasticism with Jonathan .  Every day from Easter Monday through Pentecost Friday, less Saturdays for the Sabbath, I have earmarked the hour from 3-4 PM each day for the following tasks: Medical Records Family Support Financial Upkeep Digital Inbox Zero Paper Inbox Zero After this, I have scheduled from 4-5:30 PM each day until Friday, 1 May 2026, to wrap up my initial blog series on The Story of Monasticism by Greg Peters. Then, from Saturday, 2 May 2026 until Monday, 31 August 2026, I will study the Rule of Saint Benedict every single day (including on the Sabbath) during this same 4-5:30 PM time slot. To the extent that time allows between now and the start of my Saint Benedict marathon, I will relabel the old posts on...

I. The Apostolic Template: Communal Life as a Holy Mark In our ongoing study of Greg Peters’ The Story of Monasticism , we have already explored the "Set of the Soul" (contemplation) as the foundational DNA of the monastic calling. However, Peters argues that contemplation does not exist in a vacuum; it is historically and theologically bolstered by three additional marks: Communal Life, Vows, and Hourly Prayer . While we will turn our attention to the specific structures of Vows and the rhythmic discipline of the Horarium in future articles, today we focus on a radically inclusive communal life. This is not merely a social arrangement, but a distinct relational marker of the Holy Spirit—an outward sign that the superorganism of the Church has moved from individual survival to a shared, prophetic existence. This communal impulse, as we shall see, ultimately provides the blueprint for a global vision of solidarity. The template for this life is found in the high-definition sna...

I. From Kitchen to Yeshiva The encounter between Martha, Jesus, and Mary in Luke 10 is often discussed in theological circles as a contrast between the active life and the contemplative life. Greg Peters, in his book The Story of Monasticism , explains how different theologians over the course of church history have used this encounter in Luke 10 to support the superiority of either the contemplative life, the active life, or the mixed life. However, beneath these historical debates lies a radical disruption of first-century social boundaries. When Martha appeals to Jesus to send Mary back to the kitchen, she isn't just asking for help with the dishes; she is invoking the traditional domestic order of her day. By defending Mary’s place at His feet, Jesus is validating her entry into the Yeshiva—the house of study. He declares that a woman's primary calling is not defined by her domestic utility or her social function, but by her status as a scholar-disciple. For the modern ...