American Religious History

Course Description: Roughly two hundred years after Jesus of Nazareth's death, a movement began among select followers of the Christian religion that sought to pattern their lives more perfectly on the teachings and ministry of their Lord and his apostles. Throughout the Mediterranean basin, but especially in the eastern half of the Roman Empire, hundreds of men and women, as solitaries (hermits) or as members of a community (cenobites) took to the " desert, " either literal or figurative, to free themselves from the temptations of idolatry, lust, envy, wealth, wrath, and, worst of all, pride, all of which they believed to be lurking in cities. Only voluntary poverty, prodigal charity, strict chastity, mortification of the flesh, obedience to spiritual elders, and, most important of all, humility, the complete death to self, were proven bulwarks against such temptations, as the recorded sayings and deeds of the desert fathers and mothers attest.

Sometime around the year 529 in Monte Cassino, Italy, this radical movement of Christoformic living found a unique expression in a rule, which was created to guide the practices of a group of Christian laymen, who wished to pray, work, and live together. Benedict of Nursia (c. 480-550) is most often credited with the composition of this rule, though this claim cannot be proven definitively. Questions of authorship aside, the lives of earlier desert fathers and mothers, and the guides for cenobites that they sometimes left behind, undoubtedly shaped the rule's construction, but in sharp contrast to previous guides, this new rule was not crafted to provide a definitive way to perfection, but to articulate a more moderate path for beginners to monasticism. Arguably the rule's commitment to moderation in all of its precepts is what made it the most popular guide to monastic practice for men and women in Western Christianity.

In this course, we will explore the rich tradition of thought and practice that the Benedictine rule established. First, we will read the rule itself and heed the opening words of its prologue, to " listen to the precepts of the Master " and discover what values are essential to the corporate prayer and work (or ora et labora) of the monastic way of life (or conversatio). Then we will explore these values in greater depth by reading, watching, and listening to the works of some of the most influential Benedictine monks, nuns, oblates, and admirers. We will remain attentive to how these thinkers and practitioners of the rule adapted it to meet the concerns of their present context. The rule itself permits the modification of certain precepts according to the needs of particular communities and, more significantly, leaves certain details and potential issues related to the monastics' daily routine unaddressed, thus necessitating further elaboration by later adherents. Ultimately in this class we seek to answer the question of whether the rule provides any guidance for the way we non-monastics should live today.

In 1997, the Gold family sold the property at Gold Park, at a discounted price, to the City of Lynnwood. Today, because of support from multiple organizations, the park is constantly maintained and nurtured, providing a place the public can visit and soak in some local history. During the 2015 Make a Difference Day, as students in an American Religious Diversity course we conducted interviews in Gold Park with members of the Gold family; resulting in oral histories from Tamara and Leah Gold. Gold Park is a showcase of humanity’s beautiful ability to do what it believes is good, no matter what obstacles and oppositions it may face along the way