A Comparison of the Early Forms of Buddhist and Christian Monastic Traditions

It seems that the drive to renounce the worldly life has been a natural development in the ardent practitioners of many of the faiths that we are familiar with today-Christianity, Buddhism, Hinduism, Jainism, to name but a few. What is interesting to note is that, despite the diversity and frequent divergences of these religions' belief systems, their monastic traditions share distinct and definite similarities that, when viewed objectively, appear to point to the existence of what we might call monasticism. It is impossible, however, to discern the characteristics of this pure monastic life-style without examining and comparing its manifestations within the different religious traditions. An analysis of every known monastic system would certainly reveal the qualities of pure monasticism; however, such an ambitious undertaking is far beyond the scope of this paper. Instead, I have chosen to limit my inquiry to the world's two largest monastic traditions, understanding that the similarities we note offer us remarkable insight into what it means to be a monastic. I Many of the beliefs on which Buddhism and Christianity are founded are antagonistic, for the teachings of these two traditions pivot around certain assumptions that are irreconcilable. The concept of God, for example, central to all Christian traditions, is nonexistent in Buddhism.2 Similarly, Christianity takes for granted the existence of a soul, while Buddhism categorically rejects the presence of such an entity that lasts through time. But, despite their dogmatic differences, both Buddhism and Christianity are labeled religion and therefore have many common features. The most important, I believe, resides in the fact that each offers a distinct soteriology, a method for attaining what is described as the absolute. Although the philosophy and theology found in Buddhism and Christianity are, for the most part, mutually exclusive, their goal is irrefutably the same: a relief from the vicissitudes of day-to-day life, either through the attainment of nibbana or through union with God. Another common feature of these two religions lies in the pertinent fact that both have preserved a monastic heritage. By distinguishing the crucial characteristics of Christian and Buddhist monasticism, I hope to show that monasti-