Christian monasticism sees its origin in John the Baptist who lived alone in the desert. The first Christian known to adopt this lifestyle was St Anthony the Great sometime in the latter part of the 3rd century. He lived alone as an anchorite until he attracted a circle of followers. As the idea of devoting one's entire life to God grew, more and more monks joined him in the desert. At first all lived as solitaries, then later, they formed loose knit communities, coming together only on Sundays for communion. The concept of monks all living together under one roof and following a single rule is attributed to St Pachomios who lived in the beginning of the 4th century. Christian monasticism spread throughout the Byzantine/Roman Empire. At its height it was not uncommon for coenobitic monasteries to house upwards of 30,000 monks. As Christianity grew and diversified so has the style of monasticism.

In the Eastern Orthodox Church, monasticism holds a very special and important place. Far more common than in the Roman Catholic Church, the spiritual health of the Orthodox Church can be measured by the quality of its monks and nuns. Orthodox monastics separate themselves from the world in order to pray unceasingly for the world. They do not, in general, run social services as is common in western Christianity, but leave such things to the laity. In many instances Orthodox monasteries are very cloistered, having little or no contact with the outside world. Most are self supporting and the monastic’s daily life is usually divided into 3 parts: Church services, hard labor, study and rest. It has been imagined by some that such a life is easy, but in fact, most novices do not last more than a few days under the strict and regimented lifestyle. Within the coenobitic community, all monks conform to a common way of living based on the traditions of that particular monastery. In struggling to attain this conformity, the monastic comes to realize his own shortcomings and how to deal with them. Attaining this level of self discipline is perhaps the most difficult and painful accomplishments any human can make, but the end goal, to become like an angel on Earth, is why monastics are held in such high esteem. It is for this reason that Bishops are almost always chosen from the ranks of monks.

In general, Orthodox monastics have little or no contact with the outside world, including their own families. Those wishing to join a monastery begin their lives as novices. Novices may or may not dress in the black inner robe (Isorassa or Ryassa) and wear the soft monastic hat (Skoufos), this being dependent on the abbot’s wishes. The isorassa and the skoufos are the first part of the Orthodox monastic "habit", of which there is only one general style (with a few slight regional variations over the centuries).

If a novice chooses to leave during the novitiate period, no penalty is incurred. When the abbot deems the novice ready, the novice is asked to join the monastery. If he accepts, he is tonsured in a formal service. He is given the outer robe (Exorassa) and the Brimless hat with a veil (klobuk-See Picture). He also wears a leather belt around his waist. His habit is usually black signifying that he is now dead to the world, and he receives a new name. He is now formally known as a Rassophor (or Ryassophor).

The next level for monastics takes place some years after the first tonsure when the abbot feels the monk has reached a level of discipline, dedication, and humility. Once again, in a formal service, the monk is elevated to the Schema, which is signified by the addition of certain symbolic pieces to his habit, one of which is the Schema. Another piece added is the Polystavrion or "Many Crosses" which is a kind of cord which wraps around the monk and has sewn into it many small crosses. Because of this addition he is now called Stavrophor. In addition, the abbot increases the monk’s prayer rule, allows a more strict personal ascetic practice, and gives the monk more responsibility.

Monks whose abbot feels they have reached a high level of excellence reach the final stage, called Megaloschemos or Great Schema. In some monastic traditions the Great Schema is only given to monks and nuns on their death bed, while in others they may be elevated after as little as 25 years of service. Eastern Orthodox monks (except novices) are always called Father even if they are not priests. Old monks are often called Gheronda or Elder out of respect for their dedication.
Many (but not all) Orthodox seminaries are attached to monasteries, combining academic preparation for ordination with participation in the community's life of prayer. Bishops are often chosen from monastic clergy, whether from the monastery or from life in the world (see clerical celibacy). Monks who have been ordained to the priesthood are called hieromonk (priest-monk); monks who have been ordained to the diaconate are called hierodeacon (deacon-monk).

For the Orthodox, Mother is the correct term for nuns who have been tonsured to the rank of Stavrophore or higher. Novices and Rassophores are addressed as " Sister". Nuns live identical ascetic lives to their male counterparts and are therefore also called monachai (the feminine plural of monachos), and their common living space, a monastery.