A Short History of Monks and Monasteries Part 1

A Short History of Monks and Monasteries.

by Alfred Wesley Wishart.

PREFACE

The aim of this volume is to sketch the history of the monastic inst.i.tution from its origin to its overthrow in the Reformation period, for although the inst.i.tution is by no means now extinct, its power was practically broken in the sixteenth century, and no new orders of importance or new types have arisen since that time.

A little reflection will enable one to understand the great difficulties in the execution of so broad a purpose. It was impracticable in the majority of instances to consult original sources, although intermediate authorities have been studied as widely as possible and the greatest caution has been exercised to avoid those errors which naturally arise from the use of such avenues of information. It was also deemed unadvisable to burden the work with numerous notes and citations. Such notes as were necessary to a true unfolding of the subject will be found in the appendix.

A presentation of the salient features of the whole history was essential to a proper conception of the orderly development of the ascetic ideal. To understand the monastic inst.i.tution one must not only study the isolated anchorite seeking a victory over a sinful self in the Egyptian desert or the monk in the secluded cloister, but he must also trace the fortunes of ascetic organizations, involving mult.i.tudes of men, vast aggregations of wealth, and surviving the rise and fall of empires. Almost every phase of human life is encountered in such an undertaking. Attention is divided between hermits, beggars, diplomatists, statesmen, professors, missionaries and pontiffs. It is hoped the critical or literary student will appreciate the immense difficulties of an attempt to paint so vast a scene on so small a canvas. No other claim is made upon his benevolence.

There is a process of writing history which Trench describes as "a moral whitewas.h.i.+ng of such things as in men's sight were as blackamoors before." Religious or temperamental prejudice often obscures the vision and warps the judgment of even the most scholarly minds. Conscious of this infirmity in the ablest writers of history it would be absurd to claim complete exemption from the power of personal bias. It is sincerely hoped, however, that the strongest pa.s.sion in the preparation of this work has been that commendable predilection for truth and justice which should characterize every historical narrative, and that, whatever other shortcomings may be found herein, there is an absence of that unreasonable suspicion, not to say hatred, of everything monastic, which mars many otherwise valuable contributions to monastic history.

The author's grateful acknowledgment is made, for kindly services and critical suggestions, to Eri Baker Hulbert, D.D., LL.D., Dean of the Divinity School, and Professor and Head of the Department of Church History; Franklin Johnson, D.D., LL.D., Professor of Church History and Homiletics; Benjamin S. Terry, Ph.D., Professor of Medieval and English History; and Ralph C.H. Catterall, Instructor in Modern History; all of The University of Chicago. Also to James M. Whiton, Ph.D., of the Editorial Staff of "The Outlook"; Ephraim Emerton, Ph.D., Winn Professor of Ecclesiastical History in Harvard University; S. Giffard Nelson, L.H.D., of Brooklyn, New York; A.H. Newman, D.D., LL.D., Professor of Church History in McMaster University of Toronto, Ontario; and Paul Van d.y.k.e, D.D., Professor of History in Princeton University.

A.W.W.

Trenton, March, 1900.

MONKS

AND MONASTERIES

I

_MONASTICISM IN THE EAST_

The monk is a type of religious character by no means peculiar to Christianity. Every great religion in ancient and modern times has expressed itself in some form of monastic life.

The origin of the inst.i.tution is lost in antiquity. Its genesis and gradual progress through the centuries are like the movement of a mighty river springing from obscure sources, but gathering volume by the contributions of a mult.i.tude of springs, brooks, and lesser rivers, entering the main stream at various stages in its progress. While the mysterious source of the monastic stream may not be found, it is easy to discover many different influences and causes that tended to keep the mighty current flowing majestically on. It is not so easy to determine which of these forces was the greatest.

"Monasticism," says Schaff, "proceeds from religious seriousness, enthusiasm and ambition; from a sense of the vanity of the world, and an inclination of n.o.ble souls toward solitude, contemplation, and freedom from the bonds of the flesh and the temptations of the world." A strong ascetic tendency in human nature, particularly active in the Orient, undoubtedly explains in a general way the origin and growth of the inst.i.tution. Various forms of philosophy and religious belief fostered this monastic inclination from time to time by imparting fresh impetus to the desire for soul-purity or by deepening the sense of disgust with the world.

India is thought by some to have been the birthplace of the inst.i.tution.

In the sacred writings of the venerable Hindus, portions of which have been dated as far back as 2400 B.C., there are numerous legends about holy monks and many ascetic rules. Although based on opposite philosophical principles, the earlier Brahminism and the later system, Buddhism, each tended toward ascetic practices, and they each boast to-day of long lines of monks and nuns.

The Hindoo (Brahmin) ascetic, or naked philosopher, as the Greeks called him, exhausted his imagination in devising schemes of self-torture. He buried himself with his nose just above the ground, or wore an iron collar, or suspended weights from his body. He clenched his fists until the nails grew into his palms, or kept his head turned in one direction until he was unable to turn it back. He was a miracle-worker, an oracle of wisdom, and an honored saint. He was bold, spiritually proud, capable of almost superhuman endurance. We will meet him again in the person of his Christian descendant on the banks of the Nile.

The Buddhist ascetic was, perhaps, less severe with himself, but the general spirit and form of the inst.i.tution was and is the same as among the Brahmins. In each religion we observe the same selfish individualism,--a desire to save one's own soul by slavish obedience to ascetic rules,--the extinction of natural desires by self-punishment.

"A Brahmin who wishes to become an ascetic," says Clarke, "must abandon his home and family and go live in the forest. His food must be roots and fruit, his clothing a bark garment or a skin, he must bathe morning and evening, and suffer his hair to grow."

The fact to be remembered, however, is that in India, centuries before the Christian Era, there existed both phases of Christian monasticism, the hermit[A] and the crowded convent.

[Footnote A: Appendix, Note A.]

Dhaquit, a Chaldean ascetic, who is said to have lived about 2000 B.C., is reported to have earnestly rebuked those who tried to preserve the body from decay by artificial resources. "Not by natural means," he said, "can man preserve his body from corruption and dissolution after death, but only through good deeds, religious exercises and offering of sacrifices,--by invoking the G.o.ds by their great and beautiful names, by prayers during the night, and fasts during the day."

When Father Bury, a Portuguese missionary, first saw the Chinese bonzes, tonsured and using their rosaries, he cried out, "There is not a single article of dress, or a sacerdotal function, or a single ceremony of the Romish church, which the Devil has not imitated in this country." I have not the courage to follow this streamlet back into the devil's heart.

The attempt would be too daring. Who invented shaved heads and monkish gowns and habits, we cannot tell, but this we know: long before Father Bury saw and described those things in China, there existed in India the Grand Lama or head monk, with monasteries under him, filled with monks who kept the three vows of chast.i.ty, poverty and obedience. They had their routine of prayers, of fasts and of labors, like the Christian monks of the middle ages.

Among the Greeks there were many philosophers who taught ascetic principles. Pythagoras, born about 580 B.C., established a religious brotherhood in which he sought to realize a high ideal of friends.h.i.+p.

His whole plan singularly suggests monasticism. His rules provided for a rigid self-examination and unquestioning submission to a master. Many authorities claim that the influence of the Pythagorean philosophy was strongly felt in Egypt and Palestine, after the time of Christ. "Certain it is that more than two thousand years before Ignatius Loyola a.s.sembled the nucleus of his great society in his subterranean chapel in the city of Paris, there was founded at Crotona, in Greece, an order of monks whose principles, const.i.tution, aims, method and final end ent.i.tle them to be called 'The Pagan Jesuits[B].'"

[Footnote B: Appendix, Note B.]

The teachings of Plato, no doubt, had a powerful monastic influence, under certain social conditions, upon later thinkers and upon those who yearned for victory over the flesh. Plato strongly insisted on an ideal life in which higher pleasures are preferred to lower. Earthly thoughts and ambitions are to yield before a holy communion with the Divine. Some of his views "might seem like broken visions of the future, when we think of the first disciples who had all things in common, and, in later days, of the celibate clergy, and the cloisteral life of the religious orders." The effect of such philosophy in times of general corruption upon those who wished to acquire exceptional moral and intellectual power, and who felt unable to cope with the temptations of social life, may be easily imagined. It meant, in many cases, a retreat from the world to a life of meditation and soul-conflict. In later times it exercised a marked influence upon ascetic literature.

Coming closer to Christianity in time and in teaching, we find a Jewish sect, called Essenes, living in the region of the Dead Sea, which bore remarkable resemblances to Christian monasticism. The origin and development of this band, which numbered four thousand about the time of Christ, are unknown. Even the derivation of the name is in doubt, there being at least twenty proposed explanations. The sect is described by Philo, an Alexandrian-Jewish philosopher, who was born about 25 B.C., and by Josephus, the Jewish historian, who was born at Jerusalem A.D.

37. These writers evidently took pains to secure the facts, and from their accounts, upon which modern discussions of the subject are largely based, the following facts are gleaned.

The Essenes were a sect outside the Jewish ecclesiastical body, bound by strict vows and professing an extraordinary purity. While there were no vows of extreme penance, they avoided cities as centers of immorality, and, with some exceptions, eschewed marriage. They held aloof from traffic, oaths, slave-holding, and weapons of offence. They were strict Sabbath observers, wore a uniform robe, possessed all things in common, engaged in manual labor, abstained from forbidden food, and probably rejected the b.l.o.o.d.y sacrifices of the Temple, although continuing to send their thank-offerings. Novitiates were kept on probation three years. The strictest discipline was maintained, excommunication following detection in heinous sins. Evidently the standard of character was pure and lofty, since their emphasis on self-mastery did not end in absurd extravagances. Their frugal food, simple habits, and love of cleanliness; combined with a regard for ethical principles, conduced to a high type of life. Edersheim remarks, "We can scarcely wonder that such Jews as Josephus and Philo, and such heathens as Pliny, were attracted by such an unworldly and lofty sect."

Some writers maintain that they were also wors.h.i.+pers of the sun, and hence that their origin is to be traced to Persian sources. Even if so, they seemed to have escaped that confused and mystical philosophy which has robbed Oriental thought of much power in the realm of practical life. Philo says, "Of philosophy, the dialectical department, as being in no wise necessary for the acquisition of virtue, they abandon to the word-catchers; and the part which treats of the nature of things, as being beyond human nature, they leave to speculative air-gazers, with the exception of that part of it which deals with the subsistance of G.o.d and the genesis of all things; but the ethical they right well work out."

Pliny the elder, who lived A.D. 23-79, made the following reference to the Essenes, which is especially interesting because of the tone of sadness and weariness with the world suggested in its praise of this Jewish sect. "On the western sh.o.r.e (of the Dead Sea) but distant from the sea far enough to escape from its noxious breezes, dwelt the Essenes. They are an eremite clan, one marvelous beyond all others in the whole world; without any women, with s.e.xual intercourse entirely given up, without money, and the a.s.sociates of palm trees. Daily is the throng of those that crowd about them renewed, men resorting to them in numbers, driven through weariness of existence, and the surges of ill-fortune, to their manner of life. Thus it is that through thousands of ages--incredible to relate!--their society, in which no one is born, lives on perennial. So fruitful to them is the irksomeness of life experienced by other men."

Admission to the order was granted only to adults, yet children were sometimes adopted for training in the principles of the sect. Some believed in marriage as a means of perpetuating the order.

Since it would not throw light on our present inquiry, the mooted question as to the connection of Essenism and the teachings of Jesus may be pa.s.sed by. The differences are as great as the resemblances and the weight of opinion is against any vital relation.

The character of this sect conclusively shows that some of the elements of Christian monasticism existed in the time of Jesus, not only in Palestine but in other countries. In an account of the Therapeutae, or true devotees, an ascetic body similar to the Essenes, Philo says, "There are many parts of the world in which this cla.s.s may be found....

They are, however, in greatest abundance in Egypt."

During Apostolic times various teachings and practices were current that may be characterized as ascetic. The Apostle Paul, in his letter to the Colossians, doubtless had in mind a sect or school which despised the body and abstained from meats and wine. A false asceticism, gathering inspiration from pagan philosophy, was rapidly spreading among Christians even at that early day. The teachings of the Gnostics, a speculative sect of many schools, became prominent in the closing days of the Apostolic age or very soon thereafter. Many of these schools claimed a place in the church, and professed a higher life and knowledge than ordinary Christians possessed. The Gnostics believed in the complete subjugation of the body by austere treatment.

The Montanists, so called after Monta.n.u.s, their famous leader, arose in Asia Minor during the second century, when Marcus Aurelius was emperor.

Schaff describes the movement as "a morbid exaggeration of Christian ideas and demands." It was a powerful and frantic protest against the growing laxity of the church. It despised ornamental dress and prescribed numerous fasts and severities.

These facts and many others that might be mentioned throw light on our inquiry in several ways. They show that asceticism was in the air. The literature, philosophy and religion of the day drifted toward an ascetic scheme of life and stimulated the tendency to acquire holiness, even at the cost of innocent joys and natural gratifications. They show that worldliness was advancing in the church, which called for rebuke and a return to Apostolic Christianity; that the church was failing to satisfy the highest cravings of the soul. True, it was well-nigh impossible for the church, in the midst of such a powerful and corrupt heathen environment, to keep itself up to its standards.

It is a common tradition that in the first three centuries the practices and spirit of the church were comparatively pure and elevated. Harnack says, "This tradition is false. The church was already secularized to a great extent in the middle of the third century." She was "no longer in a position to give peace to all sorts and conditions of men." It was then that the great exodus of Christians from the villages and cities to mountains and deserts began. Although from the time of Christ on there were always some who understood Christianity to demand complete separation from all earthly pleasures, yet it was three hundred years and more before large numbers began to adopt a hermit's life as the only method of attaining salvation. "They fled not only from the world, but from the world within the church. Nevertheless, they did not flee out of the church."

We can now see why no definite cause for the monastic inst.i.tution can be given and no date a.s.signed for its origin. It did not commence at any fixed time and definite place. Various philosophies and religious customs traveled for centuries from country to country, resulting in singular resemblances and differences between different ascetic or monastic sects. Christian monasticism was slowly evolved, and gradually a.s.sumed definite organization as a product of a curious medley of Heathen-Jewish-Christian influences.

A few words should be said here concerning the influence of the Bible upon monasticism. Naturally the Christian hermits and early fathers appealed to the Bible in support of their teachings and practices. It is not necessary, at this point, to discuss the correctness of their interpretations. The simple fact is that many pa.s.sages of scripture were considered as commands to attain perfection by extraordinary sacrifices, and certain Biblical characters were reverenced as s.h.i.+ning monastic models. In the light of the difficulties of Biblical criticism it is easy to forgive them if they were mistaken, a question to be discussed farther on. They read of those Jewish prophets described in Hebrews: "They went about in sheepskins, in goatskins; ... wandering in deserts and mountains and caves, and the holes of the earth." They pointed to Elijah and his school of prophets; to John the Baptist, with his raiment of camel's hair and a leathern girdle about his loins, whose meat was locusts and wild honey. They recalled the commandment of Jesus to the rich young man to sell all his possessions and give to the poor. They quoted the words, "Take no thought for the morrow what ye shall eat and what ye shall drink or wherewithal ye shall be clothed." They construed following Christ to mean in His own words, "forsaking father, mother, brethren, wife, children, houses and lands." They pointed triumphantly to the Master himself, unmarried and poor, who had not "where to lay his head." They appealed to Paul's doctrine of marriage. They remembered that the Church at Jerusalem was composed of those who sold their possessions and had all things in common. Whatever these and numerous other pa.s.sages may truly mean, they interpreted them in favor of a monastic mode of life; they understood them to teach isolation, fastings, severities, and other forms of rigorous self-denial. Accepting Scripture in this sense, they trampled upon human affection and gave away their property, that they might please G.o.d and save their souls.

Between the time of Christ and Paul of Thebes, who died in the first half of the fourth century, and who is usually recognized as the founder of monasticism, many Christian disciples voluntarily abandoned their wealth, renounced marriage and adopted an ascetic mode of life, while still living in or near the villages or cities. As the corruption of society and the despair of men became more widespread, these anxious Christians wandered farther and farther away from fixed habitations until, in an excess of spiritual fervor, they found themselves in the caves of the mountains, desolate and dreary, where no sound of human voice broke in upon the silence. The companions of wild beasts, they lived in rapt contemplation on the eternal mysteries of this most strange world.

My task now is to describe some of those recluses who still live in the biographies of the saints and the traditions of the church. Ducis, while reading of these hermits, wrote to a friend as follows: "I am now reading the lives of the Fathers of the Desert. I am dwelling with St.

Pachomius, the founder of the monastery at Tabenna. Truly there is a charm in transporting one's self to that land of the angels--one could not wish ever to come out of it." Whether the reader will call these strange characters angels, and will wish he could have shared their beds of stone and midnight vigils, I will not venture to say, but at all events his visit will be made as pleasant as possible.

In writing the life of Mahomet, Carlyle said, "As there is no danger of our becoming, any of us, Mahometans, I mean to say all the good of Mahomet I justly can." So, without distorting the picture that has come down to us, I mean to say all the good of these Egyptian hermits that the facts will justify.