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[[ImageBerkas:StPakhom.jpg|thumbjmpl|[[Ikon (Kristen Timur)|Ikon]] [[Koptik]] dari St. [[Pakomius Agung]], pendiri monastisisme senobitik Kristiani.]]
'''Monastisisme senobitik''' ({{lang-en|cenobitic/coenobitic monasticism}}) merupakan suatu tradisi [[biara (tempat tinggal)|monastik]] yang menekankan kehidupan dalam komunitas. Di [[Kekristenan Barat|Barat]], kerap kali komunitas tersebut termasuk dalam suatu tarekat atau [[ordo keagamaan]] dan kehidupan dari [[rahib]] senobitik diatur dalam suatu peraturan keagamaan, satu kumpulan aturan. Model [[monastisisme]] yang lebih tua, yang disebut eremitik, adalah menjalani kehidupan sebagai seorang petapa atau [[eremit]]. Satu bentuk monastisisme yang ketiga, yang utamanya ditemukan di [[Kekristenan Timur|Timur]], adalah [[skiti]].
Kata Inggris ''cenobite'' (senobit) dan ''cenobitic'' (senobitik) diturunkan, melalui [[bahasa Latin]], dari kata [[bahasa Yunani|Yunani]] ''koinos'' (κοινός), "bersama", dan ''bios'' (βίος), "hidup". Kata sifatnya bisa juga ''cenobiac'' (κοινοβιακός, ''koinobiakos''). Satu kelompok rahib ataupun rubiah yang hidup dalam komunitas sering disebut sebagai suatu ''cenobium'' (senobium).
Monastisisme senobitik terdapat dalam berbagai agama, kendati monastisme senobitik [[Buddhis]] dan [[Kekristenan|Kristen]] adalah yang paling menonjol.
== Asal mula kata ==
Kata ''Senobit'' awalnya diterapkan pada para pengikut [[Pythagoras]] di [[Crotone|Crotona]], [[Italia]], yang mendirikan suatu komune bukan hanya untuk studi filosofis tetapi juga untuk "berbagi barang-barang duniawi dalam keramahtamahan".<ref>[[Iamblikus]], ''Kisah Hidup Pythagoras''</ref>
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==Judaic monasticsm==
== Monastisisme Yahudi ==
In the 1st century CE, [[Philo of Alexandria]] (c. 25 BCE – c. 50 CE) describes a Jewish ascetic community of men and women on the shores of [[Lake Mareotis]] in the vicinity of [[Alexandria, Egypt]] which he calls the [[Therapeutae]].<ref>{{cite book|last1=of Alexandria|first1=Philo|title=''De vita contemplativa'' (On the Contemplative Life)|date=circa 1st century CE}}</ref> Members of the community lived apart from one another during the six days of the week, studying the [[Hebrew Bible]] during the daytime and eating during the evening, whereafter they hoped to dream visions informed by their studies. Members of the community composed books of [[midrash]], an allegorical method for interpreting scripture. Only on the sabbath would the Therapeutae meet, share their learning, eat a common, albeit simple, meal of bread and spring water, and listen to a lecture on the Torah given by one of the venerable members of the community. Every seventh sabbath was accorded a festival of learning and singing, which climaxed in an egalitarian dance.
Pada abad ke-1 M, [[Filo|Filo dari Aleksandria]] ({{c.}} 25 SM – {{c.}} 50 M) mendeskripsikan suatu komunitas [[asketisme|asketik]] Yahudi yang terdiri dari kaum pria dan kaum wanita di [[Danau Maryut|Danau Mareotis]] di sekitar [[Aleksandria, Mesir]], yang ia sebut [[Therapeutae]].<ref>{{cite book|last1=dari Aleksandria|first1=Filo|title=''De vita contemplativa'' (Tentang Hidup Kontemplatif)|date={{c.}} abad ke-1 M}}</ref> Para anggota komunitas tersebut hidup terpisah antara satu dengan yang lainnya selama enam hari dalam seminggu, mempelajari [[Alkitab Ibrani]] pada siang hari dan makan pada sore hari, lalu setelahnya mereka berharap untuk memimpikan penglihatan-penglihatan yang diinformasikan oleh studi mereka. Para anggota komunitas tersebut menyusun kitab-kitab [[midras]], suatu metode alegoris untuk menafsirkan kitab suci. Hanya pada hari Sabat saja Therapeutae bertemu, berbagi pembelajaran mereka, makan bersama, meski sederhana, dengan hidangan roti dan air dari sumbernya, serta mendengarkan suatu pengajaran tentang [[Taurat]] yang diberikan oleh salah seorang anggota terhormat komunitas tersebut. Setiap hari Sabat ketujuh diselenggarakan festival pembelajaran dan menyanyi, yang berpuncak dalam suatu tarian egalitarian.
ThePenulis 3rd-centuryKristen Christianabad writerke-3 [[Eusebius ofdari CaesareaKaisarea]] ({{c.}} 263–339), in hisdalam ''[[ChurchSejarah HistoryGereja (Eusebius)|EcclesiasticalSejarah HistoryGereja]]'' karyanya, identified Philo'smengidentifikasi Therapeutae asyang thedisebutkan firstoleh ChristianFilo sebagai para monksrahib Kristen pertama, identifyingmengidentifikasikan theirpenolakan renunciationmereka ofatas property,harta chastitymilik, fasting,praktik andhidup solitarydalam liveskemurnian, withpuasa, thedan cenobitickesendirian, idealdengan ofketeladanan thesenobitik Christianpara monksrahib Kristen.<ref>{{en}} Constantine Scouteris, University of Athens [http://www.orthodoxresearchinstitute.org/articles/patrology/scouteris_theraputae.htm Source] ''"The semianchoritic character of the Therapeutae community, the renunciation of property, the solitude during the six days of the week and the gathering together on Saturday for the common prayer and the common meal, the severe fasting, the keeping alive of the memory of God, the continuous prayer, the meditation and study of Holy Scripture were also practices of the Christian anchorites of the Alexandrian desert."'' http://www.omhros.gr/kat/history/Txt/Rl/Therapeutae.htm {{Webarchive|url=https://web.archive.org/web/20030105161158/http://www.omhros.gr/kat/history/Txt/Rl/Therapeutae.htm |date=2003-01-05 }} Constantine Scouteris, "The ''Therapeutae'' of Philo and the Monks as Therapeutae according to Pseudo-Dionysius Scouteris, The ''Therapeutae'' of Philo and the Monks as Therapeutae according to Pseudo-Dionysius</ref>
== Monastisisme Kristen ==
==Christian monasticism==
TheVersi organizedterorganisir versionmonastisisme ofsenobitik ChristianKristen cenobiticumumnya monasticismdianggap isdimulai commonlydi thoughtMesir topada haveabad startedke-4 inM. [[Egypt]]Para in the 4th century AD.rahib ChristianKristen monksdari ofabad-abad previousterdahulu centuriesbiasanya wereadalah usuallypara [[hermiteremit]]s atau petapa, especiallykhususnya indi theTimur [[Middle East]]Tengah; thishal continuedini totetap bemenjadi verysangat commonumum untilhingga thekemunduran decline ofKekristenan [[ArameanOrang Aram|Aram]] Christianity in thepada [[LateAbad MiddlePertengahan AgesAkhir]]. ThisBagaimanapun, formbentuk ofkehidupan solitarydalam living,kesendirian however,semacam itu didtidak notsesuai suitbagi everyonekebanyakan orang. SomeBeberapa monksrahib foundmendapati thebahwa eremiticgaya stylehidup toeremitik beterlalu toosoliter lonelydan and difficultsulit; anddan ifapabila oneorang wastidak notsiap spirituallysecara preparedrohani, thegaya lifehidup couldtersebut leaddapat tomenyebabkan mentalgangguan breakdownsmental.<ref>{{en}} C.H. Lawrence, “Chapter 1: The Call of the Desert” in ''Medieval Monasticism'', 3rd edition, (Toronto: Pearson Education Limited, 2001), 7.</ref>
ForAlasan thisdi reason,atas organizedmerupakan monasticpenyebab communitiesdidirikannya werekomunitas-komunitas establishedmonastik soterorganisir thatagar monkspara couldrahib havedapat morememperoleh supportlebih inbanyak theirdukungan spiritualdalam struggle.pergulatan rohani Whilemereka eremiticmasing-masing. monksKehidupan dideremitik havetidak anmemiliki element ofunsur socializingsosialisasi, sincekarena theypara woulderemit meethanya oncebertemu aseminggu weeksekali tountuk prayberdoa togetherbersama, cenobiticsementara monkspara camesenobit togetherberkumpul foruntuk commonberdoa prayerbersama onsecara alebih moreteratur regulardan basissering.<ref>{{en}} James E. Goehring, "Withdrawing from the Desert: Pachomius and the development of Village Monasticism in Upper Egypt," ''Harvard Theological Review'' 89(1996), 275.</ref> Para Therahib cenobiticsenobitik monksjuga alsomempraktikkan practisedlebih morebanyak socializingsosialisasi because thekarena [[monasteriesbiara (tempat tinggal)|biara]] wheretempat theymereka livedtinggal weresering oftenkali locatedterletak indi oratau neardekat inhabiteddesa villagesberpenghuni. Sebagai For examplecontoh, theversi [[BohairicBahasa Koptik#Bohairik|Bohairik]] versiondari of [[Dionysius Exiguus]]' ''TheKisah LifeHidup ofSanto Saint PachomiusPakomius'' statesterjemahan that[[Dionysius theExiguus]] monksmenyatakan ofbahwa thepara monasteryrahib ofbiara di [[Tabenna]] builtmembangun asebuah churchgereja forbagi thependuduk villagersdesa ofdari thekota nearbydi towndekatnya ofyang thebernama samesama, name evenbahkan "beforesebelum theymereka constructedmembangun one[gereja] forbagi themselves.mereka sendiri".<ref>Goehring, "Withdrawing from the Desert," 282.</ref> Hal Thisini meansberarti thatbahwa cenobiticpara monksrahib didsenobitik findmendapati themselveskalau inkehidupan contactmereka withbersentuhan otherdengan peoplekehidupan orang lain, includingtermasuk laykaum peopleawam, whereassedangkan thepara rahib eremiticeremitik monksberupaya triedsedapat theirmungkin besttidak toberhubungan keepdengan toorang themselveslain, onlyhanya meetingsesekali forberkumpul prayeruntuk occasionallyberdoa.
== Santo Pakomius ==
==Saint Pachomius==
Pada awal mula berkembangnya, rahib-rahib senobitik juga berbeda dari para pendahulunya, yakni rahib-rahib eremitik dan sesamanya, dalam hal pengaturan aktual cara hidup mereka. Sementara rahib-rahib eremitik ("[[eremit|petapa]]") saat itu tinggal sendiri-sendiri dalam suatu [[biara (tempat tinggal)|biara pertapaan]] yang hanya terdiri dari satu [[pondok]] ataupun [[gua]] ("[[sel monastik|sel]]"), rahib-rahib senobitik ("senobit") tinggal bersama-sama dalam suatu biara pertapaan yang terdiri dari satu bangunan ataupun satu kompleks bangunan. Dalam kasus terakhir, masing-masing bangunan dapat dihuni sekitar 20 rahib, dan di dalamnya terdapat sel-sel atau kamar-kamar tersendiri untuk ditempati dua atau tiga rahib.<ref>{{en}} Lawrence, 8; Marilyn Dunn, “Chapter 2: The Development of Communal Life” in ''The Emergence of Monasticism: From the [[Desert Fathers]] to the [[Early Middle Ages]]'', (Malden, MA: Blackwell Publishers Incorporated, 2000), 30.</ref> Struktur cara hidup yang demikian bagi para rahib senobitik dikaitkan dengan [[Pakomius Agung|St. Pakomius]], yang sering disebut sebagai "bapa monastisisme senobitik". St. Pakomius diperkirakan mendapat gagasan akan tempat tinggal seperti itu dari masa yang ia jalani dalam ketentaraan Romawi, karena gaya tersebut sangat "mengingatkan [kita] pada barak-barak tentara".<ref>Dunn, 29.</ref>
Kendati St. Pakomius sering dikreditkan sebagai "bapa monastisisme senobitik", adalah lebih tepat memandangnya sebagai "bapa monastisisme senobitik ''yang terorganisir''", karena ia merupakan rahib pertama yang mengumpulkan kelompok-kelompok komunal kecil yang banyak terdapat pada saat itu ke dalam suatu gabungan yang lebih besar biara-biara.<ref>Dunn, 26.</ref>
Cenobitic monks were also different from their eremitic predecessors and counterparts in their actual living arrangements. Whereas the eremitic monks ("[[hermit]]s") lived alone in a [[monastery]] consisting of merely a [[hut]] or [[cave]] ("[[Monastic cell|cell]]"), the cenobitic monks ("cenobites") lived together in monasteries comprising one or a complex of several buildings. In the latter case, each dwelling would house about twenty monks, and within the house there were separate rooms or cells that would be inhabited by two or three monks.<ref>Lawrence, 8; Marilyn Dunn, “Chapter 2: The Development of Communal Life” in ''The Emergence of Monasticism: From the [[Desert Fathers]] to the [[Early Middle Ages]]'', (Malden, MA: Blackwell Publishers Incorporated, 2000), 30.</ref> This structure of living for the cenobitic monks has been attributed to the same man that is usually hailed as the "father of cenobitic monasticism," [[Pachomius the Great|St. Pachomius]]. Pachomius is thought to have got the idea for living quarters like these from the time he spent in the [[Roman army]], as the style is very "reminiscent of army barracks."<ref>Dunn, 29.</ref>
TheCatatan accountmengenai ofbagaimana howSt. PachomiusPakomius wasmendapat givengagasan theuntuk ideamemulai tosuatu startbiara asenobitik cenobiticterdapat monastery is found indalam ''[[ PalladiusSejarah of GalatiaLausiak]]' s' "''Thekarya [[ LausiacPalladius dari HistoryGalatia]] ''", whichyang saysmenyebutkan thatbahwa anseorang angelmalaikat conveyedmenyampaikan thegagasan ideatersebut to himkepadanya.<ref> {{en}} Paul Halsall, “Chapter XXXII: Pachomius and Tabennesiots” in ''Palladius: The Lausiac History'', September 1998. Internet Medieval Sourcebook. 15 February 2007 <http://www.fordham.edu/halsall/basis/palladius-lausiac.html>.</ref> Terlepas Thoughdari thispenjelasan ismenarik anmengenai interestingmengapa explanationia ofmemutuskan whyuntuk hememulai decidedtradisi to initiate the cenobitic traditionsenobitik, thereterdapat aresumber-sumber sourcesyang thatmengindikasikan indicatebahwa theretelah wereada alreadykomunitas-komunitas ''other''monastik communalkomunal monasticlainnya communitiessekitar aroundwaktu attersebut thatdan timemungkin and possibly beforesebelum himia. Pada In factkenyataannya, threetiga ofdari thesembilan ninebiara monasteriesyang thattergabung joineddalam Pachomius'gabungan cenobiticsenobitik federationSt. werePakomius notbukan foundeddidirikan byoleh himia, meaningyang heberarti actuallybahwa wasia notbukan theorang firstpertama toyang havememiliki suchgagasan ansemacam ideaitu sincekarena these threeketiganya " clearlyjelas hadmemiliki ansuatu independentasal origin.mula sendiri" .<ref> {{en}} Harold W. Attridge and Gohei Hata, “The Origins of Monasticism” in ''Ascetics, Society, and the Desert : Studies in Egyptian monasticism'', (Harrisburg, PA: Trinity Press International, 1999), 28.</ref> ▼Though Pachomius is often credited as the "father of cenobitic monasticism," it is more accurate to think of him as the "father of ''organized'' cenobitic monasticism", as he was the first monk to take smaller communal groups that often already existed and bring them together into a larger federation of monasteries.<ref>Dunn, 26.</ref>
Meski ia bukan yang pertama kali menerapkan monastisisme komunal, St. Pakomius tetap merupakan bagian penting dari sejarah monastik senobitik, karena ia adalah orang pertama yang mengumpulkan biara-biara terpisah bersama-sama masuk ke dalam suatu struktur yang lebih terorganisir. Hal ini merupakan alasan mengapa (serta kenyataan bahwa banyak hagiografi dan literatur yang menulis tentangnya) ia tetap diakui sebagai bapa tradisi tersebut.
▲The account of how Pachomius was given the idea to start a cenobitic monastery is found in [[Palladius of Galatia]]'s "''The [[Lausiac History]]''", which says that an angel conveyed the idea to him.<ref>Paul Halsall, “Chapter XXXII: Pachomius and Tabennesiots” in ''Palladius: The Lausiac History'', September 1998. Internet Medieval Sourcebook. 15 February 2007 <http://www.fordham.edu/halsall/basis/palladius-lausiac.html>.</ref> Though this is an interesting explanation of why he decided to initiate the cenobitic tradition, there are sources that indicate there were already ''other'' communal monastic communities around at that time and possibly before him. In fact, three of the nine monasteries that joined Pachomius' cenobitic federation were not founded by him, meaning he actually was not the first to have such an idea since these three "clearly had an independent origin."<ref>Harold W. Attridge and Gohei Hata, “The Origins of Monasticism” in ''Ascetics, Society, and the Desert : Studies in Egyptian monasticism'', (Harrisburg, PA: Trinity Press International, 1999), 28.</ref>
== Kaum Meletian dan Manikean ==
Though he was not the first to implement communal monasticism, Pachomius is still an important part of cenobitic monastic history, since he was the first to bring separate monasteries together into a more organized structure. This is the reason why (as well as the fact that much hagiography and literature has been written about him) he has continued to be recognized as the father of the tradition.
[[Berkas:Saint Gall planta.PNG|jmpl|Skema dasar [[Biara St. Gallen]] di Swiss, menyediakan semua kebutuhan para rahib di dalam batas-batas tembok biara.]]
Selain dari biara-biara yang menggabungkan diri dalam gabungan biara-biara senobitik St. Pakomius, terdapat juga kelompok-kelompok senobitik lainnya, baik Kristen maupun non-Kristen, yang memutuskan untuk tidak bergabung dengannya. [[Kaum Meletian]] dan [[Maniisme|Manikean]] adalah contoh dari kelompok-kelompok senobitik itu.
==Melitians and Manichaeans==
[[Image:Saint Gall planta.PNG|thumb|The groundplan of the monastery of [[Abbey of St. Gall|St. Gall]] in Switzerland, providing for all of the needs of the monks within the confines of the monastery walls]]
Aside from the monasteries that joined Pachomius' federation of cenobitic monasteries, there were also other cenobitic groups, both Christian and non-Christian, who decided not to join him. The '''Melitians''' and the [[Manichaeans]] are examples of these cenobitic groups.
EvenBahkan beforesebelum Pachomius hadSt. startedPakomius onmengawali hislangkahnya pathke towardarah monastickomunitas-komunitas communitiesmonastik, thekaum MelitiansMeletian asmerupakan asuatu groupkelompok wereyang alreadytelah recruitingmelakukan membersperekrutan anggota. TheKaum MelitiansMelitian weredipandang asebagai hereticalsuatu Christiansekte sectKristen founded[[ajaran sesat|sesat]] yang didirikan byoleh [[Meletius ofdari LycopolisLikopolis]]. Selain Moreoveritu, theymereka hadtelah "heardmendengar ofaspirasi-aspirasi Pachomius'monastik monasticPakomius aspirationsdan andberupaya trieduntuk tomerekrut recruit himdia" tosupaya joinbergabung theirdengan communitykomunitas mereka.<ref>{{en}} William, S.J. Harmless, “Chapter 5: Pachomius” in ''Desert Christians - An Introduction to the Literature of Early Monasticism''. (New York: Oxford University Press, 2004), 118.</ref>
AsMengenai forkaum ManichaeansManikean, membersyakni ofpara aanggota religionsuatu foundedagama byyang adidirikan manoleh namedseorang pria bernama [[Mani (prophetnabi)|Mani]], somebeberapa scholarsakademisi believemeyakini theybahwa weremereka theadalah "pioneerspara ofpelopor communalasketisisme asceticismkomunal indi Egypt,Mesir",<ref name=Dunn25>Dunn, 25</ref> anddan notbukan PachomiusSt. andPakomius themaupun Pachomianspara aspengikutnya hassebagaimana becomeyang themenjadi commonpemikiran thoughtumum. Mani, himself,sendiri wassebenarnya actuallyterpengaruh influenceduntuk tomengawali beginmonastisisme cenobiticsenobitik monasticismdari from otherkelompok-kelompok groupslainnya, includingtermasuk kaum [[BuddhistBuddhis]]s and Jewish-Christiandan [[ElkasitesElkesaitisme|Elkesait]] Kristen-Yahudi<ref name=Dunn25/> whoyang telah mempraktikkan weretradisi practisingini thispada traditionsaat alreadyitu.
Gagasan keseluruhan monastisisme senobitik tidak dapat ditelusuri ke suatu sumber tunggal, namun, sebagaimana banyak kalangan berupaya untuk melakukannya dengan menyebut St. Pakomius "pendiri" tradisi ini, adalah lebih karena gagasan dan karya beberapa kelompok yang telah disebutkan di atas, serta, tentu saja para pengikut St. Pakomius.
The overall idea of cenobitic monasticism cannot be traced to a single source, however, as many have tried to do in calling Pachomius the "founder" of the tradition, but rather is thanks to the ideas and work of numerous groups, including the aforementioned '''Melitians,''' '''Manichaeans,''' '''Elkasites,''' '''Buddhists''' and, of course, the '''Pachomians'''.
== Komunitas senobitik selanjutnya ==
==Later cenobitic communities==
Gagasan monastik senobitik tidak berakhir pada kelompok-kelompok awal tersebut, namun menginspirasikan kelompok-kelompok dan individu-individu masa mendatang:
The cenobitic monastic idea did not end with these early groups, though, but rather inspired future groups and individuals:
* [[Mar Awgin]] foundedmendirikan asuatu monasterybiara ondi [[ Mt.Gunung Izla]] , di aboveatas [[ Nusaybin|Nisibis]] indi [[Mesopotamia]] ( ~{{c.}} 350), anddan fromtradisi thissenobitik monasterydari thebiara cenobiticini traditiontersebar spread inke Mesopotamia, [[ PersianKekaisaran EmpirePersia|Persia]], [[Armenia]], [[ Georgia (country)|Georgia]] and even, [[India]] , anddan [[ ChinaTiongkok]]. ▼* [[ Sabbas the SanctifiedSabas|Mar Saba]] organizedmengorganisir thepara monksrahib of thedi [[ JudaeanGurun DesertYudea]] inke adalam monasterysuatu closebiara todi dekat [[ BethlehemBetlehem]] (483), anddan thisbiara isini considereddipandang thesebagai motherinduk ofdari allsemua monasteriesbiara of thedalam [[ EasternGereja OrthodoxOrtodoks Church|Eastern OrthodoxTimur]] churches.<ref> {{en}} Hannick, C., "Hymnographie et hymnographes sabaïtes," in Patrich, J., ed., [http://www.peeters-leuven.be/boekoverz.asp?nr=7193 ''The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present''] {{Webarchive|url=https://web.archive.org/web/20170109010529/http://www.peeters-leuven.be/boekoverz.asp?nr=7193 |date=2017-01-09 }}, Orientalia Lovaniensia Analecta 98 ([[Leuven]]: [[Peeters (publishing company)|Peeters Publishers]], 2001), [https://books.google.cz/books?id=O4pj9YNdgJYC&pg=P217#v=onepage&q&f=false pp. 217–228].</ref> ▼* St. [[Benediktus dari Nursia]] mendirikan biara di [[Monte Cassino]] di [[Italia]] (529), yang merupakan benih dari monastisisme [[Katolik Roma]] pada umumnya, dan dari [[Ordo Santo Benediktus]] pada khususnya.
* [[Bruno dari Cologne|St. Bruno dari Cologne]] mendirikan biara pertamanya di [[Pegunungan Chartreuse]] di [[Prancis]] (1084) yang menjadi tonggak berdirinya Ordo [[Kartusian]].
Dalam [[Kekristenan Timur]] maupun [[Kekristenan Barat|Barat]], senobitisme mengukuhkan diri sebagai bentuk utama monastisisme, dengan banyaknya pendirian biara yang didukung kaum bangsawan dan penguasa pada zamannya. Perolehan harta milik dan kekayaan secara berlebihan mengakibatkan sejumlah upaya reformasi, misalnya yang dilakukan oleh St. [[Bernardus dari Clairvaux]] di Barat dan St. [[Nilus dari Sora]] di Timur.
▲*[[Mar Awgin]] founded a monastery on [[Mt. Izla]] above [[Nisibis]] in [[Mesopotamia]] (~350), and from this monastery the cenobitic tradition spread in Mesopotamia, [[Persian Empire|Persia]], [[Armenia]], [[Georgia (country)|Georgia]] and even [[India]] and [[China]].
▲*[[Sabbas the Sanctified|Mar Saba]] organized the monks of the [[Judaean Desert]] in a monastery close to [[Bethlehem]] (483), and this is considered the mother of all monasteries of the [[Eastern Orthodox Church|Eastern Orthodox]] churches.<ref>Hannick, C., "Hymnographie et hymnographes sabaïtes," in Patrich, J., ed., [http://www.peeters-leuven.be/boekoverz.asp?nr=7193 ''The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present''], Orientalia Lovaniensia Analecta 98 ([[Leuven]]: [[Peeters (publishing company)|Peeters Publishers]], 2001), [https://books.google.cz/books?id=O4pj9YNdgJYC&pg=P217#v=onepage&q&f=false pp. 217–228].</ref>
*St. [[Benedict of Nursia]] founded the monastery of [[Monte Cassino]] in [[Italy]] (529), which was the seed of [[Roman Catholic]] monasticism in general, and of the order of Benedict in particular.
*[[Bruno of Cologne|St. Bruno of Carthusia]], prompted by the spectre of the damnation of the Good Doctor of Paris [[Cenodoxus]] founded a monastery just outside [[Paris]] in the 11th Century.
In both the East and the West, cenobiticism established itself as the primary form of monasticism, with many foundations being richly endowed by rulers and nobles. The excessive acquisition of wealth and property led to several attempts at reform, such as [[Bernard of Clairvaux]] in the West and [[Nil Sorsky|Nilus of Sora]] in the East.
-->
== Lihat pula ==
* [[Pertapaan (pengunduran diri religius)|Pertapaan]] - monastisisme eremitik
* [[Komunitas intensional]]
* [[Lavra]] - bentuk awal monastisisme
* [[Sheneset-Chenoboskion]] - suatu tempat di Mesir dengan sebuah biara yang didedikasikan pada St. Pakomius{{dubious|Linked article does not seem to jusify it being mentioned here. Anything special about that place/monastery? Many were "established in antiquity", but were not innovative, or were discontinued for centuries, or changed thire rule etc.|date=April 2016}}
* [[Skiti]] - bentuk komunitas monastik dalam Kekristenan Timur
* [[Tarekat religius tertutup]]
== Catatan ==
== Referensi ==
* {{en}} Attridge, Harold W. and Gohei Hata. “The Origins of Monasticism” in ''Ascetics, Society, and the Desert : Studies in Egyptian monasticism''. Harrisburg, PA: Trinity Press International, 1999.
* {{en}} Dunn, Marilyn. ''The Emergence of Monasticism: From the Desert Fathers to the Early Middle Ages''. Malden, Mass.: Blackwell Publishers, 2000.
* {{en}} Goehring, James E. "Withdrawing from the Desert: Pachomius and the development of Village Monasticism in Upper Egypt." ''Harvard Theological Review'' 89(1996): 267-285.
* {{en}} Halsall, Paul. “Chapter XXXII: Pachomius and Tabennesiots” in ''Palladius: The Lausiac History''. September 1998. Internet Medieval Sourcebook. 30 March 2007 <http://www.fordham.edu/halsall/basis/palladius-lausiac.html>.
* {{en}} Harmless, William, S.J. “Chapter 5: Pachomius” in ''Desert Christians - An Introduction to the Literature of Early Monasticism''. New York: Oxford University Press, 2004.
* {{en}} Lawrence, C.H. “Chapter 1: The Call of the Desert” in ''Medieval Monasticism''. 3rd edition. Toronto: Pearson Education Limited, 2001.
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