Mondays are for Church History
6/10/24
Schaff, Philip. (2014). "Chapter IV. The Rise and Progress of Monasticism." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1908-1993). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (through section 47)
"§34. Influence and Effect of Monasticism" (pp. 1935-1939).
Monasticism has had a profound influence on the history of the church, but as Schaff notes, the influence has been diverse (Schaff 2014, p. 1935). The movement has led to ignorance and illumination, to peace and strife. Schaff credits the philosophical orientation with the distinction. "In proportion as monasticism was animated and controlled by the spirit of Christianity, it proved a blessing" (Schaff 2014, p. 1935). The movement made visible the stark differences between a pagan and a Christian society. The movements of scholarship, training, and missionary activity had an influence around the world, and still exercises that influence (Schaff 2014, p. 1937).
Schaff does observe that for all its good influences, monasticism also tended to withdraw from society, family, military, and public services, often resulting in a "religious fanaticism" (Schaff 2014, p. 1938). The separation of monasticism from the more routine Christian life was broadly recognized through the Middle Ages.
"§35. Paul of Thebes and St. Anthony" (pp. 1939-1949).
After a brief bibliography, Schaff introduces Paul of Thebes as the first actual Christian hermit, having found refuge in a cave during the Decian persecution, and staying there for a legendary 90 years (Schaff 2014, p. 1939). Legend also has it that Paul was not identified as a hermit until a visit by Anthony in 340 (Schaff 2014, p. 1940). Schaff retells the legend of Anthony's subsequent burial of Paul (Schaff 2014, p. 1941). Schaff is clear that he does not think it appropriate for people within the monastic movement to abandon society and biblical means of grace.
Schaff takes a higher view of St. Anthony, a Coptic Christian born about 251 (Schaff 2014, p. 1941). Anthony was known to have been faithful in attending and learning Scripture lessons. At age 18 he inherited a considerable estate and responsibility for his sister (Schaff 2014, p. 1942). Wishing to care for the poor, he liquidated the estate, set aside a living for his sister, distributed the remains to the poor, and took up an ascetic life. After 285 he withdrew farther from society to pursue rigorous asceticism (Schaff 2014, p. 1943). Schaff describes these habits in some detail. Anthony was known to periodically visit and pray for others or to preach publicly, but mostly remained separate from society (Schaff 2014, p. 1945). Schaff describes some of the interactions Anthony had, noting he is quoted as having a ready wit and penetrating logic. Much of what we know comes from a biography written by Athanasius (Schaff 2014, p. 1948).
6/10/24
Schaff, Philip. (2014). "Chapter IV. The Rise and Progress of Monasticism." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1908-1993). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (through section 47)
"§34. Influence and Effect of Monasticism" (pp. 1935-1939).
Monasticism has had a profound influence on the history of the church, but as Schaff notes, the influence has been diverse (Schaff 2014, p. 1935). The movement has led to ignorance and illumination, to peace and strife. Schaff credits the philosophical orientation with the distinction. "In proportion as monasticism was animated and controlled by the spirit of Christianity, it proved a blessing" (Schaff 2014, p. 1935). The movement made visible the stark differences between a pagan and a Christian society. The movements of scholarship, training, and missionary activity had an influence around the world, and still exercises that influence (Schaff 2014, p. 1937).
Schaff does observe that for all its good influences, monasticism also tended to withdraw from society, family, military, and public services, often resulting in a "religious fanaticism" (Schaff 2014, p. 1938). The separation of monasticism from the more routine Christian life was broadly recognized through the Middle Ages.
"§35. Paul of Thebes and St. Anthony" (pp. 1939-1949).
After a brief bibliography, Schaff introduces Paul of Thebes as the first actual Christian hermit, having found refuge in a cave during the Decian persecution, and staying there for a legendary 90 years (Schaff 2014, p. 1939). Legend also has it that Paul was not identified as a hermit until a visit by Anthony in 340 (Schaff 2014, p. 1940). Schaff retells the legend of Anthony's subsequent burial of Paul (Schaff 2014, p. 1941). Schaff is clear that he does not think it appropriate for people within the monastic movement to abandon society and biblical means of grace.
Schaff takes a higher view of St. Anthony, a Coptic Christian born about 251 (Schaff 2014, p. 1941). Anthony was known to have been faithful in attending and learning Scripture lessons. At age 18 he inherited a considerable estate and responsibility for his sister (Schaff 2014, p. 1942). Wishing to care for the poor, he liquidated the estate, set aside a living for his sister, distributed the remains to the poor, and took up an ascetic life. After 285 he withdrew farther from society to pursue rigorous asceticism (Schaff 2014, p. 1943). Schaff describes these habits in some detail. Anthony was known to periodically visit and pray for others or to preach publicly, but mostly remained separate from society (Schaff 2014, p. 1945). Schaff describes some of the interactions Anthony had, noting he is quoted as having a ready wit and penetrating logic. Much of what we know comes from a biography written by Athanasius (Schaff 2014, p. 1948).
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