Steve Silvester…
• The genesis of ‘New Monasticism’ in the UK and in the USA suggests slightly different intellectual influences. However, both begin with a sociological critique rather than an ecclesiology. Bonhoeffer does the same. As you say in your first essay about Émigré, the key is to identify the right question to ask. For me as a church leader this is often very slippery. Constantly one is drawn into a discourse that is ecclesio-centric (vis. the ‘emerging church’ conversation etc.). I find it very helpful to see how clearly you have been guided by a critique of society rather than the church (though the latter is so clearly influenced by the former). I intend to read Berger, Ellul, Stringfellow, Macintyre. Do you have any other recommendations?

John Skinner…
• I am embarrassed to say that I know little of the genesis of New Monasticism in the USA. I hope to change that this year and catch up with what is happening. So, at the moment I can’t comment on any of the intellectual influences with regard to new monasticism in the USA. You suggest that new monasticism in the UK and the USA ‘began with a sociological critique rather than an ecclesiology.’ I nearly said Yes to that, so I understand why you would say it. However, critique suggests you look at something from an objective point of view, something you examine, make a judgement about. In order to have that kind of objectivity the event(s) would have already taken place and to an extent have run their course. Back in the 70’s we did not have that kind of objectivity. We were aware of being part of a vast crisis in the western human psyche, and that momentous changes and forces were re-defining our culture. We looked in vain for some explanation of this crisis within the Church. It was this crisis in the human psyche rather than a social critique that drove me into the desert. My first objective was to seek God for an understanding of what was going on, and to follow my instinct, that monastic renewal may be a credible response. This is why Bonhoeffer appealed to me. I sensed he had made a similar yet more demanding journey. Tragically, in his case, a prison cell became the location of his monastic confinement, yet, thank God, it was there he gave birth to some of his most penetrating theological insights. However, the key that opened the door of my understanding came from an unexpected source; Fritjof Capra. Capra is a leading figure in what was once known as The New Age Movement. His first book; The Tao of Physics explored the parallels between modern physics and eastern mysticism. This was a first step towards a revolutionary synthesis of a major paradigm in western science and an eastern mystical religious worldview. (In my mind this remains the most serious challenge to the human community) In his second book; The Turning Point, Capra applies the holistic, systems based approach developed in the Tao of Physics to include important areas of contemporary life, including medicine, psychology, economics, political science, ecology and physics. I would suggest you read The Turning Point before any of the other writers I have recommended to you. While the critique of society is an important aspect of new monasticism I don’t believe it should be the starting point. That said, we can now move on to our social critics. Again, I can only comment on my recommendations, Berger, Ellul, and Stringfellow and what insights I gained from them while developing a philosophy of new monasticism. Here are a few brief pointers that may save you wading through all their works. From Berger I took his insights into Secularisation, Pluralization and Privatisation to suggest the reasons why the Christian myth which had provided the foundations of western culture was being replaced by a series of secular myths. Their source found in the synthesis between western science and eastern mysticism. I was always unhappy with Berger’s Secularisation, and was glad to hear him admit recently that he was too! It was Jacques Ellul who suggested that it was de-Christianization which was at work in our society not secularisation. This was leading to a Post Christian Society. Back in the early 80’s finding Ellul’s Post Christian Society was one of the single most important discoveries for me. It confirmed the importance of the emergence of a New Monasticism at this moment in history. William Stringfellow asked the question: ‘How do we live humanely in the midst of the fall’ which became for me the ‘raison d’étre’ for a new type of monasticism. This question explodes in your ears when you have some understanding of the critical situation we are in at this moment in our history. It demands an answer, and thank God, there are many genuine and positive replies other than new monasticism.
Reading tips:
For Capra; The Turning Point
For Berger A Rumour of Angels The Heretical Imperative
For Ellul; The New Demons
For Stringfellow: An Ethic for Strangers and other Aliens in a Foreign Land

The Émigré Connexion course; Internal Émigré goes into detail with the above. It is also included in my Introduction to New Monasticism.