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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>
==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 monkssebagai para rahib 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 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]]. ThisNamun, 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 wereseringkali oftenterletak locateddi in 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==
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>
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