Mondays are for Church History
6/3/24
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)
"§32 Lights and Shades of Monastic Life" (pp. 1923-1933).
Schaff describes "pure and normal Bible-Christianity and abnormal Monastic Christianity" as the distinction made as the monastic movement grew (Schaff 2014, p. 1924). He does not consider it likely that there could be a monastic movement in his time period, as people are more accustomed to comforts. In comparison, during the rise of the monastic movement the cultural, economic, and political landscape were all characterized by some level of dissipation. Those who chose to pursue monasticism had an opportunity to escape one lifestyle and pursue a different one. Of course, Schaff also observes that some pursued monasticism out of selfish and haughty desires. However, in the movement known as "anchoretism" some outstanding individuals exuded an otherworldly air, and seem to have been effective in their intercessions for communities (Schaff 2014, p. 1925). However, Schaff observes that there is no support in the Bible, in the life of Christ, or in the apostolic church for the radical monasticism. Rather, he thinks "it has far more resemblance to heathen than to biblical precedents" (Schaff 2014, p. 1925). The asceticism practiced was of the monks' own devising, rather than due to the command of God. Schaff does describe some of the extreme acts of asceticism, adequately distinguishing between these monks and the rest of society. Schaff compares the monastic life rather to Hindu spiritualism than to Christianity (Schaff 2014, p. 1929).
Schaff concludes of the life of the hermits that it "confounds the fleeing from the outward world with the mortification of the inward world of the corrupt heart. It mistakes the duty of lofe; not rarely, under its mask of humility and the utmostself-denial, cherishes spiritual pride and jealousy; and exposes itself to all the dangers of solitude, even to savage barbarism, beastly grossness, or despair and suicide" (Schaff 2014, p. 1930.
In comparison to the anchoret movement, the life in the cloister was more similar to life in a civilized society. It lacked the ostentatious acts of heroic asceticism. However, it was not a life free from dangers (Schaff 2014, p. 1930). Many of the monks lived with considerable peace and simplicity, and many were very knowledgeable about Scripture and a life of prayer. However, those who were not devoted to reading, contemplation, and study tended to fall into gloom. The monastic life could lead to worship of images or to "tedious routine, or hypocritically practised secret vices" (Schaff 2014, p. 1930). Schaff observes that in essence the fallen nature and imagination went with the monks into the cloister, rather than remaining behind in the culture at large (Schaff 2014, p. 1931).
The monastic life, in Schaff's estimation, uniformly is averse to women and marriage. Within the areas where monasticism was well established, marriage, family, and home life have typically been devalued (Schaff 2014, p. 1932). Men would abandon their wives, often divorcing them, so as to pursue the life in the cloister. In their zeal for the "holy" life, many families were broken to pieces. That is counter to the virtue of Christ and the harmony which develops humanity. Schaff avers, "There is more virtue in the temperate and thankful enjoyment of the gifts of God, than in total abstinence; in charitable and well-seasoned speech, than in total silence; in connubial chastity, than in celibacy; in self-denying practical labor for the church, than in solitary asceticism, which only pleases self and profits no one else" (Schaff 2014, p. 1933).
"§33. Position of Monks in the Church" (pp. 1933-1934).
Monasticism, at the start, was considered a lay institution, rather than a part of the clergy. However, monks would be referred to as "religiosi" rather than "seculares." They were midway between laity and clergy (Schaff 2014, p. 1933). This was similar to a noble class, but a spiritual one, not considered authoritative within church hierarchy. Typically, even when given opportunity to be elevated to the episcopacy, monks would refuse. The abbot of a monastery was typically a priest, but was subject to the bishop of the diocese, though in some settings the monastery would become independent of the bishops (Schaff 2014, p. 1934). In many cases the monks would consider themselves to be above the clergy, possibly due to their separation from the world. Cloisters did become active seminaries by the fourth century.
6/3/24
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)
"§32 Lights and Shades of Monastic Life" (pp. 1923-1933).
Schaff describes "pure and normal Bible-Christianity and abnormal Monastic Christianity" as the distinction made as the monastic movement grew (Schaff 2014, p. 1924). He does not consider it likely that there could be a monastic movement in his time period, as people are more accustomed to comforts. In comparison, during the rise of the monastic movement the cultural, economic, and political landscape were all characterized by some level of dissipation. Those who chose to pursue monasticism had an opportunity to escape one lifestyle and pursue a different one. Of course, Schaff also observes that some pursued monasticism out of selfish and haughty desires. However, in the movement known as "anchoretism" some outstanding individuals exuded an otherworldly air, and seem to have been effective in their intercessions for communities (Schaff 2014, p. 1925). However, Schaff observes that there is no support in the Bible, in the life of Christ, or in the apostolic church for the radical monasticism. Rather, he thinks "it has far more resemblance to heathen than to biblical precedents" (Schaff 2014, p. 1925). The asceticism practiced was of the monks' own devising, rather than due to the command of God. Schaff does describe some of the extreme acts of asceticism, adequately distinguishing between these monks and the rest of society. Schaff compares the monastic life rather to Hindu spiritualism than to Christianity (Schaff 2014, p. 1929).
Schaff concludes of the life of the hermits that it "confounds the fleeing from the outward world with the mortification of the inward world of the corrupt heart. It mistakes the duty of lofe; not rarely, under its mask of humility and the utmostself-denial, cherishes spiritual pride and jealousy; and exposes itself to all the dangers of solitude, even to savage barbarism, beastly grossness, or despair and suicide" (Schaff 2014, p. 1930.
In comparison to the anchoret movement, the life in the cloister was more similar to life in a civilized society. It lacked the ostentatious acts of heroic asceticism. However, it was not a life free from dangers (Schaff 2014, p. 1930). Many of the monks lived with considerable peace and simplicity, and many were very knowledgeable about Scripture and a life of prayer. However, those who were not devoted to reading, contemplation, and study tended to fall into gloom. The monastic life could lead to worship of images or to "tedious routine, or hypocritically practised secret vices" (Schaff 2014, p. 1930). Schaff observes that in essence the fallen nature and imagination went with the monks into the cloister, rather than remaining behind in the culture at large (Schaff 2014, p. 1931).
The monastic life, in Schaff's estimation, uniformly is averse to women and marriage. Within the areas where monasticism was well established, marriage, family, and home life have typically been devalued (Schaff 2014, p. 1932). Men would abandon their wives, often divorcing them, so as to pursue the life in the cloister. In their zeal for the "holy" life, many families were broken to pieces. That is counter to the virtue of Christ and the harmony which develops humanity. Schaff avers, "There is more virtue in the temperate and thankful enjoyment of the gifts of God, than in total abstinence; in charitable and well-seasoned speech, than in total silence; in connubial chastity, than in celibacy; in self-denying practical labor for the church, than in solitary asceticism, which only pleases self and profits no one else" (Schaff 2014, p. 1933).
"§33. Position of Monks in the Church" (pp. 1933-1934).
Monasticism, at the start, was considered a lay institution, rather than a part of the clergy. However, monks would be referred to as "religiosi" rather than "seculares." They were midway between laity and clergy (Schaff 2014, p. 1933). This was similar to a noble class, but a spiritual one, not considered authoritative within church hierarchy. Typically, even when given opportunity to be elevated to the episcopacy, monks would refuse. The abbot of a monastery was typically a priest, but was subject to the bishop of the diocese, though in some settings the monastery would become independent of the bishops (Schaff 2014, p. 1934). In many cases the monks would consider themselves to be above the clergy, possibly due to their separation from the world. Cloisters did become active seminaries by the fourth century.
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