In this paper, I examine the circumstances that led to the strong influence of Theravada Buddhist monks in contemporary Myanmar/Burma. In Christian, Muslim, and Buddhist societies, clergy (religious intellectuals) played an important role in supporting the existence of nations or local communities. However, emerging modernization—social changes, such as the shift from kingdoms to nation-states; urbanization; expansion of a market-based economy; the spread of a modern education system; and the development of traffic and communications—has greatly influenced the status of these clergy. Previous studies have examined the downfall of the clergy who were the backbone of premodern Christian and Muslim societies. Similarly, most studies regarding Theravada Buddhist societies such as Sri Lanka and Thailand have indicated that lay people have become deeply involved in Buddhism in a manner reminiscent of Protestantism; this has resulted in the marginalization of the Buddhist clergy known as Bhikkhus. However, by analyzing the circumstances in Yangon, the largest city in Myanmar, I point out that monks still have a great influence on society, albeit in a new way. Through this study, I aim to reveal the multiplicity of the impact of modernization on Theravada societies. The construction of this paper is as follows. First, I present an overview of previous studies that have discussed the impact of modernization on monks. I then confirm that most studies indicated the marginalization of monks, except the study by G. Bond, wherein he insisted that because of the rise of nationalism since the 1950s, monks were revered in Sri Lankan society as a symbol of the Buddhist tradition. Second, I analyze the situation of Yangon and show that the monks who provide Buddhist services to lay people, such as instruction in meditation or explanations of Buddhist doctrine, have been widely accepted and recognized. On the other hand, monks who perform mundane services for lay people, such as social welfare activities and services that fulfill the worldly interests of lay people, are not widely recognized. Third, referring to Max Weber’s concepts of“ ethical prophecy” and“ exemplary prophecy,” I indicate that the relationship between clergy and laity in Theravada Buddhism differs from that in Christianity and Islam. Finally, I conclude that the strong influence of monks in Myanmar is not a result of the rise of nationalism but of the doctrinal features of Theravada Buddhism.