Mondays are for Church History
7/1/24
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)
"§40. Monasticism in the West. Athanasius, Ambrose, Augustine, Martin of Tours. (pp. 1960-1965).
After a brief introductory bibliography, Schaff observes that monasticism in the Latin church was "milder . . . but assumed greater variety, and found a larger field of usefulness than in the Greek" (Schaff 2014, p. 1961). Rather than devoting themselves solely to contemplation the monks divided their time between contemplation and work. Though monks in the East would sometimes engage in interactions with the broader society, it was more common in the West (Schaff 2014, p. 1961).
In 340, Athanasius, exiled to the West, was accompanied by two desert hermits from Egypt (Schaff 2014, p. 1962). By his three visits to Rome and his biography of Anthony, the monastic spirit was planted in the West. Some went to Egypt or Palestine, including Jerome, who also translated the Rule of Pachomius into Latin. The monastic fervor spread from Italy throughout the Mediterranean.
Ambrose established a monastery in Milan which was popular with many. Schaff notes Ambrose had a strong commitment to celibacy (Schaff 2014, p. 1962).
Augustine, who Schaff considers less Pelagian than many involved in monasticism, did urge a monk-like life of celibacy and poverty (Schaff 2014, p. 1963). However, in North Africa he was not able to attract any but freed slaves and lower classes to monasticism. He maintained that the monastic life should involve labor.
Martin of Tours brought monasticism to Gaul. Martin was known for "temperance, humility, and love" (Schaff 2014, p. 1963). He converted to Christianity at age 18 and eventually built a monastery near Poitiers. Against his will he was elected as bishop of Tours in 370. The monastery he founded in Tours eventually grew to 80 monks (Schaff 2014, p. 1964). He was well known as a man of constant prayer, who also performed numerous miracles, though he avoided talking about them. He was also known to take courageous stands, such as once at a dinner at the court of Emperor Maximus, serving a presbyter before the Emperor (Schaff 2014, p. 1965).
"§41. St. Jerome as a Monk. (pp. 1965-1973).
In Schaff's estimation Jerome was both a zealous advocate of monasticism and an important connection between East and West (Schaff 2014, p. 1966). One of the important factors in this was the fact that Jerome had extensive academic credentials, unlike most of the monastics. Under his influence it became conceivable that one could engage in learning as a monk (Schaff 2014, p. 1966). He was known as both a scholar and a zealous ascetic who was uncompromising and even intolerant. Jerome, born sometime between 331 and 342 to a Christian family, was trained in grammar and rhetoric in Rome. About 370 he was baptized and devoted himself zealously to serving the Lord (Schaff 2014, p. 1967). Shortly after, spurred on by a dream, he formally renounced "worldly books" and rejected classical scholarship. He did, however, later in life, have some interaction with works of Cicero and Vergil. Jerome was known to travel between Rome, Antioch, and some desert area of Syria (Schaff 2014, p. 1968). During his struggles with his fleshly desires he poured himself into studies of Hebrew. Jerome wrote a number of biographies of prominent anchorets. Schaff quotes at some length a 373 appeal of Jerome to flee the broader culture and pursue monasticism (Schaff 2014, p. 1969). When reading the quotation I cannot help but find parallels in the imagery to Vergil's Aeneid book 2 and Aeneas' flight from his house.
Jerome was ordained as a presbyter in Antioch by the bishop Paulinus (Schaff 2014, p. 1969), but rather than taking a parish he lived as an itinerant monk and scholar, journeying to Antioch, then Rome (Schaff 2014, p. 1970). While in Rome he worked on revisions to an improved Latin version of the Bible, as well as encouraging the further development of monasticism. His time in Rome saw many members of the patrician class embracing Christianity (Schaff 2014, p. 1971). Because of Jerome's extensive work among educated and wealthy women, urging a form of monasticism, he met with considerable censure and satire.
In 385, Jerome left Rome for Jerusalem (Schaff 2014, p. 1972). He subsequently settled in Bethlehem in 386, presiding over a monastery and hospital. His last years were spent in literary and apologetic pursuits, often engaging in significant disputes with other monks, driving many away from Jerusalem. Jerome died in 419 or 420.
Schaff observes that while Rome has considered Jerome among the chief of teachers and saints, they regularly "disapprove his glaring inconsistencies and violent passions" (Schaff 2014, p. 1973). His great zeal was also his great weakness.
7/1/24
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)
"§40. Monasticism in the West. Athanasius, Ambrose, Augustine, Martin of Tours. (pp. 1960-1965).
After a brief introductory bibliography, Schaff observes that monasticism in the Latin church was "milder . . . but assumed greater variety, and found a larger field of usefulness than in the Greek" (Schaff 2014, p. 1961). Rather than devoting themselves solely to contemplation the monks divided their time between contemplation and work. Though monks in the East would sometimes engage in interactions with the broader society, it was more common in the West (Schaff 2014, p. 1961).
In 340, Athanasius, exiled to the West, was accompanied by two desert hermits from Egypt (Schaff 2014, p. 1962). By his three visits to Rome and his biography of Anthony, the monastic spirit was planted in the West. Some went to Egypt or Palestine, including Jerome, who also translated the Rule of Pachomius into Latin. The monastic fervor spread from Italy throughout the Mediterranean.
Ambrose established a monastery in Milan which was popular with many. Schaff notes Ambrose had a strong commitment to celibacy (Schaff 2014, p. 1962).
Augustine, who Schaff considers less Pelagian than many involved in monasticism, did urge a monk-like life of celibacy and poverty (Schaff 2014, p. 1963). However, in North Africa he was not able to attract any but freed slaves and lower classes to monasticism. He maintained that the monastic life should involve labor.
Martin of Tours brought monasticism to Gaul. Martin was known for "temperance, humility, and love" (Schaff 2014, p. 1963). He converted to Christianity at age 18 and eventually built a monastery near Poitiers. Against his will he was elected as bishop of Tours in 370. The monastery he founded in Tours eventually grew to 80 monks (Schaff 2014, p. 1964). He was well known as a man of constant prayer, who also performed numerous miracles, though he avoided talking about them. He was also known to take courageous stands, such as once at a dinner at the court of Emperor Maximus, serving a presbyter before the Emperor (Schaff 2014, p. 1965).
"§41. St. Jerome as a Monk. (pp. 1965-1973).
In Schaff's estimation Jerome was both a zealous advocate of monasticism and an important connection between East and West (Schaff 2014, p. 1966). One of the important factors in this was the fact that Jerome had extensive academic credentials, unlike most of the monastics. Under his influence it became conceivable that one could engage in learning as a monk (Schaff 2014, p. 1966). He was known as both a scholar and a zealous ascetic who was uncompromising and even intolerant. Jerome, born sometime between 331 and 342 to a Christian family, was trained in grammar and rhetoric in Rome. About 370 he was baptized and devoted himself zealously to serving the Lord (Schaff 2014, p. 1967). Shortly after, spurred on by a dream, he formally renounced "worldly books" and rejected classical scholarship. He did, however, later in life, have some interaction with works of Cicero and Vergil. Jerome was known to travel between Rome, Antioch, and some desert area of Syria (Schaff 2014, p. 1968). During his struggles with his fleshly desires he poured himself into studies of Hebrew. Jerome wrote a number of biographies of prominent anchorets. Schaff quotes at some length a 373 appeal of Jerome to flee the broader culture and pursue monasticism (Schaff 2014, p. 1969). When reading the quotation I cannot help but find parallels in the imagery to Vergil's Aeneid book 2 and Aeneas' flight from his house.
Jerome was ordained as a presbyter in Antioch by the bishop Paulinus (Schaff 2014, p. 1969), but rather than taking a parish he lived as an itinerant monk and scholar, journeying to Antioch, then Rome (Schaff 2014, p. 1970). While in Rome he worked on revisions to an improved Latin version of the Bible, as well as encouraging the further development of monasticism. His time in Rome saw many members of the patrician class embracing Christianity (Schaff 2014, p. 1971). Because of Jerome's extensive work among educated and wealthy women, urging a form of monasticism, he met with considerable censure and satire.
In 385, Jerome left Rome for Jerusalem (Schaff 2014, p. 1972). He subsequently settled in Bethlehem in 386, presiding over a monastery and hospital. His last years were spent in literary and apologetic pursuits, often engaging in significant disputes with other monks, driving many away from Jerusalem. Jerome died in 419 or 420.
Schaff observes that while Rome has considered Jerome among the chief of teachers and saints, they regularly "disapprove his glaring inconsistencies and violent passions" (Schaff 2014, p. 1973). His great zeal was also his great weakness.
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