Mondays are for Church History
5/20/24
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)
"§28. Origin of Christian Monasticism. Comparison with Other Forms of Asceticism." (pp. 1909-1917.
After his characteristic bibliographical material, Schaff discusses the development of monasticism, placing it near the beginning of the fourth century in Egypt. The monastic movement has served as "the chief repository of the Christian life" (Schaff 2014, p. 1910) and remains a movement which develops Christian workers. Monasticism is recognized as having an ascetic tendency, but is not the only ascetic movement in the world. Schaff notes, "It proceeds from religious seriousness, enthusiasm, and ambition; from a sense of the vanity of the world, and an inclination of noble souls toward solitude, contemplation, and freedom from the bonds of the flesh and the temptations of the world; but it gives this tendency an undue predominance over the social, practical, and world-reforming spirit of religion" (Schaff 2014, p. 1910).
Schaff describes similar values in Hindu and Buddhist cultures. Though the religions are very different from each other, those who desire to express a deep association with them tend to dedicate themselves to an ascetic lifestyle. Schaff describes the underlying philosophies in some detail (Schaff 2014, p. 1911). He then continues by describing some of the ascetic practices of the different non-Christian religions (Schaff 2014, p. 1912). He does note that the Buddhist monasticism bears a very close resemblance to that of Roman Catholics, but that it cannot be an imitation of Christian monasticism, as it was present in India before Christianity (Schaff 2014, p. 1913). There may be a relationship between the Pythagorean and Platonic asceticism and that within Christianity, particularly that found among followers of Origen and the Alexandrians. Judaism also was known to have some elements of asceticism, but not to a great extend. Finally, Schaff notes that Islam has ascetic movements, which he takes as being an imitation of those found in Christianity.
It seems clear to Schaff that Christian practice by the fourth century contained elements borrowed from foreign cultures. However, Christian monasticism was supported by leaders such as Athanasius, Chrysostom, Jerome, and Augustine, all of whom are seen as highly orthodox, educated, and dedicated to the purity of Christianity (Schaff 2014, p. 1913).
Schaff notes two significant forms of asceticism related to Christianity. There was both an ascetic form of Gnostic dualism and also a Catholic form of self-denial and pursuit of moral perfection (Schaff 2014, p. 1914). The asceticism of the Gnostics and Manichaeans is based on their "dualism between mind and matter; the Catholic Christian Monachism arises from the moral conflict between the spirit and the flesh" (Schaff 2014, p. 1914). The two are irreconcilable.
Christian monasticism has roots possibly in the apostolic age, and certainly by the middle of the second century. The characteristics of fasting and celibacy were commended among early fathers (Schaff 2014, p. 1915). As early as 250 Schaff finds moves of ascetic Chrsitians into the wilderness, escaping persecution. By the time of Constantine, as Christianity became more widespread, there was a tendency of more zealous Christians to move to places which were more remote and challenging to live in. The discipline required to live in such places could serve as a corrolary to the discipline of the Christian life. Schaff observes that monasticism could be seen as a voluntary type of martyrdom through suffering for Christ (Schaff 2014, p. 1916).
"§29. Development of Monasticism." (pp 1917-1919).
Schaff identifies four stages in the development of monasticism. "The first stage is an ascetic life as yet not organized nor separated from the church" (Schaff 2014, p. 1917). It typically takes the form of some individuals, particularly clergy, who tend to be solitary. "The second stage is hermit life or anchoretism" (Schaff 2014, p. 1917). This appears in the fourth century and involves a relatively permanent separation from human society. "The third step in the progress of the monastic life brings us to coenobitism or cloister life, monasticism in the ordinaty sense of the word" (Schaff 2014, p. 1918). This developed in Egypt but was carried from there to both East and West. There is a communal association of people dedicated to worship, prayer, works of charity, and the like. "The same social impulse, finally, which produced monastic congregations, led afterward to monastic orders, unions of a number of cloisters under one rule and a common government" (Schaff 2014, p. 1919). Here the monastic work becomes a movement to spread Christianity and other learning.
5/20/24
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)
"§28. Origin of Christian Monasticism. Comparison with Other Forms of Asceticism." (pp. 1909-1917.
After his characteristic bibliographical material, Schaff discusses the development of monasticism, placing it near the beginning of the fourth century in Egypt. The monastic movement has served as "the chief repository of the Christian life" (Schaff 2014, p. 1910) and remains a movement which develops Christian workers. Monasticism is recognized as having an ascetic tendency, but is not the only ascetic movement in the world. Schaff notes, "It proceeds from religious seriousness, enthusiasm, and ambition; from a sense of the vanity of the world, and an inclination of noble souls toward solitude, contemplation, and freedom from the bonds of the flesh and the temptations of the world; but it gives this tendency an undue predominance over the social, practical, and world-reforming spirit of religion" (Schaff 2014, p. 1910).
Schaff describes similar values in Hindu and Buddhist cultures. Though the religions are very different from each other, those who desire to express a deep association with them tend to dedicate themselves to an ascetic lifestyle. Schaff describes the underlying philosophies in some detail (Schaff 2014, p. 1911). He then continues by describing some of the ascetic practices of the different non-Christian religions (Schaff 2014, p. 1912). He does note that the Buddhist monasticism bears a very close resemblance to that of Roman Catholics, but that it cannot be an imitation of Christian monasticism, as it was present in India before Christianity (Schaff 2014, p. 1913). There may be a relationship between the Pythagorean and Platonic asceticism and that within Christianity, particularly that found among followers of Origen and the Alexandrians. Judaism also was known to have some elements of asceticism, but not to a great extend. Finally, Schaff notes that Islam has ascetic movements, which he takes as being an imitation of those found in Christianity.
It seems clear to Schaff that Christian practice by the fourth century contained elements borrowed from foreign cultures. However, Christian monasticism was supported by leaders such as Athanasius, Chrysostom, Jerome, and Augustine, all of whom are seen as highly orthodox, educated, and dedicated to the purity of Christianity (Schaff 2014, p. 1913).
Schaff notes two significant forms of asceticism related to Christianity. There was both an ascetic form of Gnostic dualism and also a Catholic form of self-denial and pursuit of moral perfection (Schaff 2014, p. 1914). The asceticism of the Gnostics and Manichaeans is based on their "dualism between mind and matter; the Catholic Christian Monachism arises from the moral conflict between the spirit and the flesh" (Schaff 2014, p. 1914). The two are irreconcilable.
Christian monasticism has roots possibly in the apostolic age, and certainly by the middle of the second century. The characteristics of fasting and celibacy were commended among early fathers (Schaff 2014, p. 1915). As early as 250 Schaff finds moves of ascetic Chrsitians into the wilderness, escaping persecution. By the time of Constantine, as Christianity became more widespread, there was a tendency of more zealous Christians to move to places which were more remote and challenging to live in. The discipline required to live in such places could serve as a corrolary to the discipline of the Christian life. Schaff observes that monasticism could be seen as a voluntary type of martyrdom through suffering for Christ (Schaff 2014, p. 1916).
"§29. Development of Monasticism." (pp 1917-1919).
Schaff identifies four stages in the development of monasticism. "The first stage is an ascetic life as yet not organized nor separated from the church" (Schaff 2014, p. 1917). It typically takes the form of some individuals, particularly clergy, who tend to be solitary. "The second stage is hermit life or anchoretism" (Schaff 2014, p. 1917). This appears in the fourth century and involves a relatively permanent separation from human society. "The third step in the progress of the monastic life brings us to coenobitism or cloister life, monasticism in the ordinaty sense of the word" (Schaff 2014, p. 1918). This developed in Egypt but was carried from there to both East and West. There is a communal association of people dedicated to worship, prayer, works of charity, and the like. "The same social impulse, finally, which produced monastic congregations, led afterward to monastic orders, unions of a number of cloisters under one rule and a common government" (Schaff 2014, p. 1919). Here the monastic work becomes a movement to spread Christianity and other learning.
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