A Short History of Monks and Monasteries

ar to Christianity. Every great religion in ancient and mode

by the contributions of a multitude 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 f

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 institutio

ted as far back as 2400 B.C., there are numerous legends about holy monks and many ascetic rules. Although based on opposite philosophical principles,

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-work

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

ies before the Christian Era, there existed both phases of C

y artificial resources. "Not by natural means," he said, "can man preserve his body from corruption and dissolution after death, but only through good deeds, r

his 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

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 Igna

oly 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

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

robe, possessed all things in common, engaged in manual labor, abstained from forbidden food, and probably rejected the bloody 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 pu

ught 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

om its noxious breezes, dwelt the Essenes. They are an eremite clan, one marvelous beyond all others in the whole world; without any women, with sexual intercourse entirely given up, without money, and the associates of palm trees. Daily is the throng of those that crowd about them renewed, men resorting to

were sometimes adopted for training in the principles of the sec

onnection of Essenism and the teachings of Jesus may be passed by. The differences are

ly in Palestine but in other countries. In an account of the Therapeut?, or true devotees, an ascetic body similar to the Essenes, Ph

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 Apos

s was emperor. Schaff describes the movement as "a morbid exaggeration of Christian ideas and demands." It was a powerful and fra

e 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 Christian

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

Various philosophies and religious customs traveled for centuries from country to country, resulting in singular resemblances and differences between different ascetic or m

s 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

ic 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 spirit

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."

metans, I mean to say all the good of Mahomet I justly can." So, without distorting the picture that

rmits

stian monasticism, as she ha

r; strange, grotesque rocks and peaks that assumed all sorts of fantastic shapes to the overwrought fancy; in many places no water, no verdure, and scarcely a thing in motion; the crocodile and the bird lazily seekin

geous pageant passed over the poor hermit's head without a sound, and though sun, moon and planet might change their places as the years rolled round, the earth beneath his feet seemed not to change." As for the companionless men, who gazed for years upon this glorious scene, they too were of unusual character, Waddington finely says: "The serious enthusiasm of the natives of Egypt and Asia, that combination of indolence and energy, of the calmest languor with the fiercest passions, ... disposed them to embrace with eagerness the tranq

Paul was the real founder of the hermit life, although not the first to bear the name. During the Decian persecution, when churches were laid waste and Christians were slain with barbarous cruelty, Paul and his sister were bereaved of both their parents. He was then a lad of sixteen, an inheritor of wealth and skilled for one of his years in Greek and Egyptian learning. He was of a gentle and loving disposition. On account of his riches he was denounced as a Christian by an envious brother-in-law and compelled t

he monastic literature of the times--a story which was once accepted as a credible narrative. Imagine the influence of such a tale, when believed to be true, upon a mind inclined to embrace the doctrines of asceticism. Its power at that time is not to be measured by i

en, rather than spoken, through his bristling lips, points out the way with his right hand and swiftly vanishes from the hermit's sight. Anthony, amazed, proceeds thoughtfully on his way when a mannikin, with hooked snout, horned forehead and goat's feet, stands before him and offers him food. Anthony asks who he is. The beast thus replies: "I am a mortal being, and one of those inhabitants of the desert, whom the Gentiles deluded by various forms of error worship, under the name of Fauns and Satyrs." As he utters these and other words, tears stream down the aged traveler's face! He rej

nd peers within. All is dark, but perfect love casteth out fear. With halting step and bated breath, he enters. After a while a light gleams in the distant midnight darkness. With eagerness he presses forward, but his foot strikes against a stone and arouses the echoes; where

onstant cry; un

ero thus brie

ey converse of things human and divine, Paul, close to the dust of the grave, asks, Are new houses springing up in ancient cities? What government directs the world? Little did this

ut when yet three days' journey from the cave he saw Paul on high among the angels. Weeping, he trudged on his way. On entering the cave he saw the lifeless body kneeling, with head erect and hands uplifted. He tenderly wrapped the body in the cloak and began to lament that he had no implements to dig a g

s are wrought of gold; he had not the raiment of your meanest slave. But on the other hand, poor as he was, Paradise is open to him; you, with all your gold, will be received into Gehenna. He, though naked, yet kept the robe of Christ; you, clad in your silks, have lost the vesture of Christ. Paul lies covered with worthless du

nd poor, appealing with wondrous force to

weary of the wickedness of the age, and moved by his noblest sentiments, he sold hi

. It exerted a power over the minds of men beyond all human estimate. It scattered the seeds of asceticism wherever it was read. Traces of its influence are found all over the Roman empire, in Egypt, Asia Minor, Palestine, Italy and Gaul. Knowing the character of Athanasius, we may rest assured that he sincerely believed all he really re

ou hast, and give to the poor, and come, follow me." As if the call came straight from heaven to his own soul, he left the church at once and made over his farm to the people of the village. He sold his personal possessions for a large sum, and distributed the proceeds among the poor, reserving a little for his sister. Still he was unsatisfied. Entering the church on another occasion, he heard our Lord saying in the gospel, "Take no thought for the morrow." The clouds

ties, he was ever on the search for some new torture and pressing forward to new and strange experiences. He changed his habitation from time to time. Now he lived in a tomb, in company with the silent dead; then for twenty years in a deserted castle, full of reptiles, never going o

e friends found him the next day, and thinking that he was dead, carried him to the village, where his kinsfolk gathered to mourn over his remains. But at midnight he came to himself, and, seeing but one acquaintance awake, he begged that he would carry him back to the tombs, which was done. Unable to move, he prayed prostrate and sang, "If an host be laid against me, yet shall not my heart be afraid." The enraged devils made at him again. There was a terrible crash; through the walls the fiends came in shapes like beasts and reptiles. In a moment the place was filled with lions roaring at him, bulls thrusting at him with their horns

uggles with the devil. Like conflicts were going on at that h

was as marked as his fame was great. He yielded joyful obedience to presbyters and bishops. His countenance was so full of divine grace and heavenly beauty as to render him easily distinguishable in a crowd of monks. Letters poured in upon him from every part of the empire. Kings wrote for his advice, but it neither amazed him nor filled h

Urged to prolong his stay he refused, saying, "Fishes, if they lie long on the dry land, die; so monks wh

he retired to an inner mountain and laid himself down to die. His countenance brightened as if he saw his friends coming

nor by any art, but solely by piety, and that this was the gift of God who can deny?" The purpose of such a lif

ew words from Isaac Taylor. After pointing out some of its defects he continues: there is "not a word of justification by faith; not a word of the gracious influence of the Spirit in renewing and cleansing the heart; not a wo

ilarion, at twenty years of age, was more like a spectre than a living man. His cell was only five feet high, a little lower than his stature. Some carried weights equal to eighty or one hundred and fifty pounds suspended from their bodies. Others slept standing against the rocks. For three years, as it is recorded, one of them never reclined. In their zeal to obey the Scriptures, they overlooked the fact that cleanliness is akin to godliness. It was their boast that they never washed. One saint would not even use water to drink, but quenched his thirst with the dew that fell on the grass. St. Abraham never washed his face for fifty years. His biographer, not in the least disturbed by the disagreeable s

lived for years. No wonder that to their disordered fancy the desert was fille

illar

declares all who obey the Roman rule know--the man who may be compared with Moses the Legislator, David the King and Micah the Prophet? He lived between the years 390 and 459 A.D. He was a shepherd's son, but at an early age entered a monastery. Here he soon distinguished himself by his excessive austerities. One day he went to the well, removed the rope from the bucket and b

wds that he determined to invent a mode of life which would deliver him from the pressing multitudes. It is curious that he did not hide himself altogether if he really wished to escape notoriety; but, no, he would still be within the gaze of admiring throngs. His holy and fa

ays, "The Ishmaelites, coming by tribes of two hundred and three hundred at a time, and sometimes even a thousand, deny, with shouts, the error of their fathers, and breaking in pieces before that great illuminator, the images which they had worshiped, an

forty-four times and then stopped in sheer weariness from gazing at the miracle of endurance aloft. Again, from the set

t, but also to have succeeded in giving expression to his insight. He has laid bare the soul of Simeon in its commingling of spiritual pride with affected humility,

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hear my words, which the Lord hath commanded thee. He has sent me, his angel, that I may carry thee away as I carried Elijah." Simeon was deceived,

his beloved disciple, ascending the column, found that his master was no more. Yet, it seemed as if Simeon was loath to leave the spot, for his spirit appeared to his weeping follower and said

the patriarch, six bishops, twenty-one counts and six thousand soldiers, "and Antioc

bites of

ct is so strong that even hermits are swayed by its power and get tired of living apart from one another. When Anthony died the deserts were studded with hermit

crawled from their dens every day to hear the words of their chief saint,--a practice giving rise to stated meet

ife while in the army. On his discharge he retired with a hermit to Tabenna, an island in the Nile. It is said he never ate a full meal after his conversion, and for fifteen y

nd a congregation of cells constituted a laura or monastery. There was a common room for meals and worship. Each monk wore a close fitting tunic and a white goatskin upper garment which was never laid aside at meals or in bed, but o

ove baskets and copied manuscripts. It was early apparent that as man could not live alone so he could not live without labor. We shall see this principle emphasized more clearly by Benedict, but it is well to notice that at this remote day provision was made for secula

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as altogether less severe upon the individual than anchoretic life. The fact that the monk was seeking human fellowship is evidence that he was becom

d not pity these dwellers far from walled cities and the marts of trade. Indeed, they claim no sympathy. Re

uld supply our necessities with the slightest toil. We prefer the wilderness of this desolation before all that is fair and attractive, admitting no comparison between the luxuriance of the mos

s, cruel man, with an imperious will. The bishop received and read his letter of introduction and thus addressed its bearer, "Philammon, a Greek. You are said to have learned to obey. If so, you have also learned to rule. Your father-abbot has transferred you to my tutelage. You are now to obey me." "And I will," was the quick response. "Well said

ow Mutius sold his possessions and with his little child of eight asked admission to a monastery. The monks received but disciplined him. "He had already forgotten that he was rich, he must forget that he was a father." His child was taken, clothed in rags, beaten and sp

rmit did not claim to be a god, yet there were more monks in many monasteries than inhabitants in the neighboring villages. Pachomius had fourteen hundred monks in his own monastery and seven thousand under his rule. Jerome says fifty thousand monks were sometimes assembled at East

t was carried by Athanasius into Italy and Gaul. It existed in vari

a young man of twenty-six. He had traveled in Egypt, Syria and Palestine. He had visited the hermits of the desert and studied philosophy and eloquence in cul

ger. No fires, except those which burned within his soul, protected him from the wintry blast. His years were few but well spent. After a while his powerful intellect asserted itself and he was led into a clearer view of the true spiritual life. His practical mind revolted against the gross ignorance and meaningless asceticism of Egypt. He determined to form an order that would conform to the inner

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influence of his life and teachings, "that it is common though erroneous to call all Oriental monks Basilians." His rules are drawn up in the form of answers to two hundred and three

sure to escape, so he thought, the gross sensuality of the age. He struck at the dangers which attend the possession of riches, by enforcing poverty. An abbot was appointed over his cloisters to whom absolute obedience was demanded. Everywhere men needed this lesson of obedience. The discipline of the armies was

iblical commands as Basil understood them. The floods of iniquity were engulfing even the church. A new standard had to be ra

monks served some purpose in keeping alive the national spirit under the Tartar yoke, but the prac

orthy he now speaks of monasticism as it appears in the Greek church, which he holds to be heretical; yet his indictment is quite true:

nastery meet on common ground. They were fighters, not debaters; fighters, not disciplined soldiers; fighters, not persuading Christians. They swarmed down from the mountains like hungry wolves. They fought her

Jews and, to the everlasting disgrace of the monks, Cyril and the church, they dragged the lovely Hypatia from her lecture hall and slew her with all the cruelty satanic ingenuity could devise. Against a background of black and ang

onstantinople, and amid curses fought with sticks and stones a battle of creeds. Cries of "Holy! Holy! Holy!" mingled with, "It's the day of martyrdom! Down with the tyrant!" T

, and watch him struggle with demons. We are disgusted with his filth, amused at his fancies, grieved at his superstition. We pity his agony and admire his courage. We watch the progress of order and rule out of chaos. We see monast

tted from the world. I bow before a passion for righteousness ready to part with life itself if necessary. Yet the

years is an eloquent testimony to the indestructible cra