Stefania Palmisano,Exploring New Monastic Communities: The (Re)invention of tradition

Past studies of monasticism have examined its development and its various roles as the engine of socioeconomic development and tourism. Studies of monastic communities have generally focused on empirical cases, rather than making theoretical or typological contributions, and these works have been largely carried out by theologians and practitioners. Little attention has been paid to traditional or new monasticism from a sociological approach, or to investigating its transformations within the wider sociocultural context. What kinds of characteristics distinguish new monastic communities (NMCs) from traditional communities? How do NMCs readjust traditional monasticism, and how do they transform their structure and subculture in contemporary societies? To answer these theoretically interesting and understudied questions, the author draws on field observations (e.g., participation in Bible studies, liturgical ceremonies, and manual work) from eight new monastic communities in Italy over approximately eight years, having conducted interviews with NMC leaders and members. Drawing on multiple qualitative data, Palmisano successfully provides a vivid, rich description of the spiritual, subcultural, and institutional features of post-Conciliar renewal, and introduces the systematic typology of contemporary monasticism.

The author’s main thesis is clear: NMCs are a key example of reinventing tradition. Ruling out the idea that reinvention means restoring defunct past tradition, Palmisano claims that NMC members have actively participated in the transformation of tradition. The book consists of a comprehensive account of how NMC leaders and members have used some traditional symbolism, selectively reconstructed monastic memory, and mobilized cultural values that resonate with postmodern societies. The theology of new monasticism has evolved in a way that can be aligned with postmodern values of individualization, gender sensitivity, self-fulfillment, and globalization. For example, new monks are silent about preserving the idea of original sin, blurring the idea of sin and heaven. The once firm belief that a monk is a perfect Christian with the privilege of salvation is no longer secure. Many NMC members engage with the world by working outside in factories, schools, and hospitals, and by welcoming lay people such as singles and families into their communities. As such, a number of the practices and meanings behind activities have been redefined, negotiated, and recreated by stakeholders such as monks, nuns, and bishops.

The book provides a full account of micro-, meso-, and macro-level explanations, as well as a theoretical analysis of the new monasticism. Chapter 1 offers a conceptual framework to analyze a wide range of new monastic communities. The author coins some terminologies, such as ‘ultra-innovative NMCs,’ ‘innovational NMCs,’ and ‘traditionalist NMCs.’ More innovative monastic communities tend to radicalize theological elements by embracing modern values of individualization and gender equity and opening their communities to various lay members. The NMCs also work to increase their visibility through evangelization, voluntary social work, and interreligious dialogue. The NMCs invite ‘spiritual do it yourself experiments’ in which founders juxtapose the secular and the Godly world. In contrast, traditionalist monasticism safeguards respect for traditions, and maintains a more authentic religious and monastic lifestyle.

Chapter 2 focuses on empirical cases using the eight Piedmontese NMCs, in particular their innovative characteristics as regards organizational structure, juridical recognition, and mission. The Piedmontese NMCs are heterogeneous in many ways: they are of varying sizes ranging from small to medium-large, allow mixed living arrangements between monks and nuns, and have diverse missions pursuing interreligious dialogues with Christians, unbelievers, and families. New monastic communities’ theological and liturgical innovations can lead to concern and potential disapproval on the part of bishops, but the legitimization process may change over time, along with various other factors.

Chapter 3 analyzes the reasons behind the success of a monastery in Bose, one of the best-known and active NMCs in Europe, and its consequences for monastic life and the outside world more widely. To explain this success, the author highlights the rejection of traditional monasticism’s liturgical timetable and concept of enclosure, thus allowing monks more flexible time and to enjoy conventional human lives free from strict ascetic practices. Through their work and education experiences in the outside world, monks and nuns are able to gain knowledge and skills which have helped Bose’s entrepreneurial activities, such as arts and crafts, and allowed it to differentiate itself in monastic markets. However, the success has resulted in unexpected consequences and raised many fundamental questions.

Chapter 4 explores the ways in which new monks reinvent tradition by radically modifying the rules and basic assumptions of the paradigm of monasticism. New monks have established new monasticism in contemporary society through several innovations: creating new rules (e.g., open dialogue, the use of yoga), revolutionary charismatic leadership, mixed living arrangements between monks and nuns, and acceptance of singles, married couples, and families who live close to the monastery. More individual autonomy and privacy have been allowed with regard to cultivating a spiritual path and managing personal belief.

Chapter 5 discusses the organizational analysis of legitimacy as a means of understanding the innovations of Catholicism. It focuses on the strategies of ambivalences and resistance as a process to gain legitimacy. In answering how NMCs respond to authentication, the author investigates how bishops have dealt with the delays and obstacles accompanying the institutionalization of NMCs. In many cases, bishops do not communicate clearly with regard to the authenticity of new communities, thereby generating forms of ‘ambiguous legitimacy.’

Chapter 6 summarizes the key insights and challenges gained from analyzing the radical transformations inherent in NMCs. Some traditional monasteries have attempted to adapt to modernity, as well as assimilating with secular societies in both material (e.g., cell phone and internet use) and spiritual life (e.g., reduction of collective prayer for personal prayer and work). Meanwhile, there are emerging phenomena, such as NMCs facing institutionalization and routinization, which result in them losing some of their innovative characteristics.

In summary, the book provides a fresh, rich description of NMCs that is well-balanced with theoretical analysis, in order to unpack the complexity of NMC structure and subculture. Social scientists tend to dichotomize tradition and modernity/innovation, but in fact their presence is not always bifurcated. Individuals have the autonomy to reflect on and repeat some elements of tradition in the process of creating new ones. One of the key lessons that readers may learn from this book is the salience of NMC actors as agents for reforming original customs and rejuvenating traditional communities, practices, and identities. The author emphasizes that NMC founders play an integral role in approaching tradition, selectively choosing elements to adapt and eliminate in order to correspond to group needs in contemporary societies.

Despite its merits, the book does leave several questions unanswered, thus calling for future research. It is interesting to note that new monks and nuns actively engage in outside activities: they go out to work, do shopping, go to see the doctor and to meetings, and use the internet. Although they are actively connected to the secular world, how do monks and nuns maintain their spirituality and religiosity? Are there any monks and nuns who feel contradictions and tensions when balancing secular and holy life? If NMCs open their space to lay members, what makes them different from other religious institutions that serve lay members? Further research can enrich our understanding of new monastic communities and their various contradictions and paradoxes. Finally, this book is a great addition for scholars who work in the nexus of the sociology of religion, its organization, and moral boundaries, because it provides numerous conceptual insights that international researchers will be able to use in studying religious organizations in rapidly changing global societies.