Mondays are for Church History
6/17/24
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)
"§36. Spread of Anchoretism. Hilarion." (pp. 1949-1951).
Schaff observes a strong influence upon Christians by the publication of Athanasius' biography of Anthony. "A mania for monasticism possessed Christendom, and seized the people of all classes like an epidemic" (Schaff 2014, p. 1949). The result was an increase in anchorets, those who would place themselves into isolation for their monastic pursuits. These recluses would be frequently trying to find additional means of self-denial. Additionally, monasteries with a communal lifestyle increased in numbers, with often up to 500 monks in a community.
Of such monks, we have a biography of Hilarion, written by Jerome. After a brief time with St. Anthony, Hilarion retreated into Gaza, which, at the time, "was inhabited only by robbers and assassins" (Schaff 2014, p. 1950). He engaged in a strict asceticism, not eating before sundown, committing himself to prayer and Scripture, as well as weaving baskets. His reputation attracted admirers, thus causing him to relocate several times before his death in 371 at the age of 80 (Schaff 2014, p. 1951).
"§37. St. Symeon and the Pillar Saints" (pp. 1951-1956).
Simeon, or Symeon was among those described as "stylites" due to their lifestyle of privation, spending "long years, day and night, summer and winter, rain and sunshine, frost and heat, standing on high, unsheltered pillars, in prayer and penances, and made the way to heaven for themselves so passing hard, that one knows not whether to wonder at their unexampled self-denial, or to pity their ignorance of the gospel salvation" (Schaff 2014, p. 1952). Symeon, at age 13, sought to be received into a cloister, lying on the threshold for several days. Once admitted, he typically would eat only on Sundays, and was known to fast entirely throughout the 40 days of Lent. He was dismissed from the cloister due to some of his radical behavior, then relocated to a mountain where he spent substantial time in chains. In the year 423 he moved about 40 miles east of Antioch, where he spent the subsequent 36 years on a pillar, where he would never lie or sit down, but would bow and genuflect before God. Schaff observes that Symeon was heavily burdened by sin, "never attaining to the true comfort and peace of soul which is derived from a child-like trust in Christ's infinite merits, earnestly striving after a superhuman holiness, and looking to a glorious reward in heaven, and immortal fame on earth" (Schaff 2014, p. 1953). Schaff clearly considers Symeon to have missed the point of the Gospel of forgiveness through Jesus.
Despite Symeon's failure to grasp forgiveness, and his isolation, Schaff observes that he used his pillar as a pulpit, preaching repentance, settling controversies, and doing miracles (Schaff 2014, p. 1954). He was widely recognized in his day as an exemplary Christian. After his death in 459 at the age of 69, he was brought in state to Antioch.
Schaff observes that Symeon's humility, visions, and dedication to self-abasement were recognized as outstanding, and led others to imitate him. There were numerous additional stylites in his time period and following it (Schaff 2014, p. 1955).
6/17/24
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)
"§36. Spread of Anchoretism. Hilarion." (pp. 1949-1951).
Schaff observes a strong influence upon Christians by the publication of Athanasius' biography of Anthony. "A mania for monasticism possessed Christendom, and seized the people of all classes like an epidemic" (Schaff 2014, p. 1949). The result was an increase in anchorets, those who would place themselves into isolation for their monastic pursuits. These recluses would be frequently trying to find additional means of self-denial. Additionally, monasteries with a communal lifestyle increased in numbers, with often up to 500 monks in a community.
Of such monks, we have a biography of Hilarion, written by Jerome. After a brief time with St. Anthony, Hilarion retreated into Gaza, which, at the time, "was inhabited only by robbers and assassins" (Schaff 2014, p. 1950). He engaged in a strict asceticism, not eating before sundown, committing himself to prayer and Scripture, as well as weaving baskets. His reputation attracted admirers, thus causing him to relocate several times before his death in 371 at the age of 80 (Schaff 2014, p. 1951).
"§37. St. Symeon and the Pillar Saints" (pp. 1951-1956).
Simeon, or Symeon was among those described as "stylites" due to their lifestyle of privation, spending "long years, day and night, summer and winter, rain and sunshine, frost and heat, standing on high, unsheltered pillars, in prayer and penances, and made the way to heaven for themselves so passing hard, that one knows not whether to wonder at their unexampled self-denial, or to pity their ignorance of the gospel salvation" (Schaff 2014, p. 1952). Symeon, at age 13, sought to be received into a cloister, lying on the threshold for several days. Once admitted, he typically would eat only on Sundays, and was known to fast entirely throughout the 40 days of Lent. He was dismissed from the cloister due to some of his radical behavior, then relocated to a mountain where he spent substantial time in chains. In the year 423 he moved about 40 miles east of Antioch, where he spent the subsequent 36 years on a pillar, where he would never lie or sit down, but would bow and genuflect before God. Schaff observes that Symeon was heavily burdened by sin, "never attaining to the true comfort and peace of soul which is derived from a child-like trust in Christ's infinite merits, earnestly striving after a superhuman holiness, and looking to a glorious reward in heaven, and immortal fame on earth" (Schaff 2014, p. 1953). Schaff clearly considers Symeon to have missed the point of the Gospel of forgiveness through Jesus.
Despite Symeon's failure to grasp forgiveness, and his isolation, Schaff observes that he used his pillar as a pulpit, preaching repentance, settling controversies, and doing miracles (Schaff 2014, p. 1954). He was widely recognized in his day as an exemplary Christian. After his death in 459 at the age of 69, he was brought in state to Antioch.
Schaff observes that Symeon's humility, visions, and dedication to self-abasement were recognized as outstanding, and led others to imitate him. There were numerous additional stylites in his time period and following it (Schaff 2014, p. 1955).
RSS Feed