Ascetic path and Monastic nature of East Syriac tradition

Dr Martin Thomas Antony

Icon of Mar Aphrahat, The Persian Sage

Asceticism is a lifestyle characterized by abstinence and withdrawal from worldly pleasures, physical and psychological desire in order to attain a spiritual ideal or a higher and ultimate religious goals[1]. Monasticism is seen in many religions. It is  a parallel lifestyle to liberate one from worldly things or purify oneself and to attain union with God. But monasticism in Christianity is unique in that it is not an individual effort but a life in the Church, for the church and as the church.[2]  Monasteries are thus, a perfect church in the micro form that nurtures the macro church. Christian monasticism is the primitive church where the faithful were expecting the imminent parousia. They lived a life of the gospels in its spirit.

The Syriac stream of Christianity, the continuation of the Jerusalem Church of the Apostles had these ascetic features in a very prominent form. Syriac Christian community was permeated at its core by an ascetic outlook[3].

We can see from the Holy Bible that the nascent church- the followers of M’shiha (Christ) - were monastic in their lifestyle. The initial disciples of Isho M’shiha(Jesus Christ)  were the followers of Yohannan Mamdana,(John, the Baptist), who appears in the Holy scriptures as an ascetic. Many authors have considered Yohannan Mamdana as belonging to the Essene community in Judaism, who were ascetics. Yohannan Mamdana has been described as one who appeared in the wilderness(Mark 1:4) wore camel’s hair and a belt and ate locusts and wild honey (Mark 1:6), testifying his ascetic nature.

Anthrayose sleeha, the brother of Simeon Kepa and Yohannan sleeha  (the Ewangelista), were  direct disciples of Yohanna Mamdana, who became the first disciples of our Lord  Isho M’shiha. Thus, Isho M’shiha and his inner circle were monastic in their lifestyle.

Post-resurrection Messianic (Christian) community was also described as Nazrite/Nazrenes.(Acts 24:5). Nazrenes were Jewish people who took ascetic vows voluntarily as described in Numbers 6:1-21. The disciples led a monastic lifestyle. Acts of the Apostles 2:44-45 narrates that the primitive church community had everything in common, they sold their possessions and divided to each according to their need. They went to the temple every day with one accord, and at home they broke bread and received food with joy and  with a pure heart. (Acts 2: 44-46)

The Judeo-Christian community from which the Syriac stream of Christianity evolved was a community of disciples who wanted to imitate Christ in its perfection. In the severely persecuted Church, their life was challenging and they were ready to proclaim and celebrate their faith, even risking their life as martyrs. This has been described as proto-monasticism.

Even before Egyptian desert monasticism had evolved, among the Syriac Christians, proto-monasticism existed. Mar Aphrahat mentions about Bnay Qyama, Ihidaye, qaddishe, and Bthule/Bthulthe  in his  Demonstrations[4]. They lived in the community, dedicating their life to the Church as a martyrdom. This is in contrast to the monastics of Egypt who lived in the deserts or later monks in the monasteries.

When Christianity was officially accepted by Roman Empire, Christians in the Persian Empire- the East Syriacs, suffered severe persecution. Therefore, their fervent monasticism did not dilute as happened in the Roman Empire.

Christians had primarily an ascetic lifestyle, and to become a Christian, one had to become a member of a holy community associated with a vow of celibacy. Aphrahat considered celibacy to be superior or a preferential state for a Christian believer and therefore those who wish to marry do so before they are baptised. Christian discipleship involves a total renunciation of the world, including marriage. Thus the church was a group of baptised celibates at the time of Aphrahat[5] .

Baptism was given only to adults with a vow of celibacy[6]. Aphrahat advised marrying before baptism so that baptism can wash away stains of sinful passion which even the marriage relationship can arouse[7]. The Chrisitan community was baptised celebrates together with adherents[8].

An average Christian look forward to becoming a full member/perfect baptized member only at a somewhat advanced age and as a prelude to retiring morally and physically from the life of this world. Bnay Qyama were portrayed as perfected Christians[9]. The catechumens were called hearers.  

Aphahat Daniel McConoughty argues that Aphrahat did not consider Bnai Qyama only  as the baptised church members.   Aphrahat considered the positive aspects of marriage in his demonstration on the Sabbath[10].

Aphrahat promoted celibacy superior. Mar Aprem also praises virginal celibacy.

Liber Gradum, the book of steps written a few decades after Aphrahat comments about two streams of faithful;- the upright(Kine) and the mature (gmire)[11].

Many scholars identified the faithful as the elites and the less elite, the perfects and hearers or the mature and uprights. Syriac work Didascalia Apostolorum also mentions about hearers and perfects[12].

The perfects or mature members were the baptised people and the catechumens were the upright or hearers . According to Apostolic tradition of Hippolyte, the catechumens were allowed to hear the word of God in the liturgy as hearers but not allowed to partake in the eucharist, which was reserved only for the baptised members[13]. Even today, we can see vestiges of this  practice in the Holy Qurbana of the Syro-Malabar Church, which is one of the most ancient liturgies extant today,  in the dismissal of catechumens as below.

Those who have not received baptism may go out,

Those who have not received the sign of life may go out,

Those who do not receive Holy Qurbana may go out,

Listeners go and watch at the door [14].

 

Syriac monastics dedicated their life to the service of the church as a martyrdom. They lived in the community rather than deserts or monasteries and assumed a special responsibility to serve and transform the church community.  Mesopotamian or Syriac monasticism was an indigenous monasticism of the Judeo-Christian communities. Syriac or Judeo-Christian communities were monastic in nature- their life, their ascetic practices like fasting and abstinence. The Malabar Nasranis were described as friends of fasting by the European Missionaries of the 16^th century. Saint Thomas Christians had fasting for 290 days but when we avoid the overlapping days,  the days number about 225[15].

Monasticism has always been the very soul of the Eastern Churches: the first Christian monks were born in the East and the monastic life was an integral part of the Eastern lumen passed on to the West by the great fathers of the undivided Church[16]. Eastern Monasticism is the cradle of all consecrated life in the east and west[17]. Even today, the secular Priests live in the community who are celibates and dedicated their life to the Church can be considered as modern Bnai Qyamas.

Eastern Christian asceticism is an activity of Holy Spirit that consists of love of God that leads union with God- divinization[18].

Eastern Christianity especially Syriac Christianity is inherently an ascetic Christianity. Saint Thomas Christians also followed the same ascetic path in their life through their fastings, abstinences, pilgrimages, prayer life, especially liturgies of hours, alms giving  agape and other spiritual practices. These are getting diluted due to latinisations and modernisations in the modern world.

 

 Icon of Mar Aphrahat taken from https://syromalabarvision.org/8368/ accessed on 25 Octpber 2025

 

 

---

[1] George Thomas Kallunkal, Eastern Christian asceticism, in Mar Thoma Maarggam, Vadavathoor p 468

[2] Dr.Sr. Roselin Aravackal MTS,  The Spirituality of Qyāmā: An Ideal for Modern Monasticism, Christian Orient, issue 3 Vol 36 2018 pp

[3] Barnard, the origins and emergence of the church in Edessa 175, Josua D Settles, an examination of the teachings of Ephraim the Syrian and Aphrahat the Persian sage and their implications for Christian discipleship in Africa E journal of religious and theological studies ERATS vol 8 issue 3 march 22 pp 68-88

[4] Bnay Qyama are children of covenents. They are also called ihidaye means solitary. They took voluntary vow for celibacy and poverty. They lived in the community among other people and dedicated their life to the service of the Church. Qaddishe are married men and women who took the vow for celibacy voluntarily in their llife. Bthule/ Bthulthe (virgins)   were unmarried men and women who took the vow for celibacy.

[5] Joshua D Settles, An examination of the teachings of Ephraim the Syrian and Aphrahat the Persian Sage and their implications for Christian discipleship in Africa, ERATS vol 8 Issue 3 March 2022 p 73

[6] FC Burkitt Early Eastern Christianity, p 127

[7] Samule Moffett, History of Christianity in Asia vol 1 p 126

[8] Early Eastern Christianity p 127

[9] Daniel L  Mcconaughty, Final proofs of Aphrahat on the Holy Spirit in the life of a Christian,

[10] Daniel L  Mcconaughty, Final proofs of Aphrahat on the Holy Spirit in the life of a Christian, p5

[11] Daniel Mc Connoughty, Final proofs of Aphrahat on the Holy Spirit in the life of Christian p 6

[12] Alan  Kreider, Baptism and catechism in early Christianity , Tyndale bulletin 47.2 1996p 329

[13] The ancient catechumenate: A brief liturgical historical sketch, Cas Wepener, Stellenboosch theological journal, vol 9, no 1 2023.(https://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2413- accessed 09 Oct 2025)

[14] Holy Qurbana Taksa of Syro Malabar Church,2021, p 53)

[15] Thomas Koonammakkal, Judeo Christisn and patristic roots, in Mar Thomma marggam, vadavathoor 2012 p 73

[16] Saint Pope John Paul II Orienatale Lumen

[17] Nailu Jose Kalambukattu, Monsaticism in the East Syrian tradition, in Mar Thoma marggam, 2012, Vadavathoor Kottayam, p 460

[18] Goerge Thomas Kallunkal, Eastern Christian asceticism, in Mar Thoma Maarggam, Vadavathoor p 472-3