{"1": {"fulltext": "LIBRARY OF CONGRESS\\nflflDOL,", "height": "4416", "width": "2925", "jp2-path": "shorthistoryofmo02wish_0001.jp2"}, "2": {"fulltext": "\u00e2\u0080\u00a2Vi* A\\n77T\u00c2\u00ab A\\nI*****\\nV\\nV.?\\nv^\\\\/ V", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0002.jp2"}, "3": {"fulltext": "X\\n\u00c2\u00b0o", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0003.jp2"}, "4": {"fulltext": "", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0004.jp2"}, "5": {"fulltext": "A SHORT HISTORY OF\\nMONKS\\nAND MONASTERIES\\n7\\nBy ALFRED WESLEY WISHART\\nSometime Fellow in Church nistory in The University of Chicago\\nALBERT BRANDT, PUBLISHER\\nTrenton, New Jersey MEXjCCCC", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0005.jp2"}, "6": {"fulltext": "TWO COPIES H EC El V ED,\\nLibrary of COBgrei*\\nCfflco of tht\\nAPR 1 8 1900\\nKeglstar of Copyrights\\nCOPYRIGHT, 1900, BY\\nALBERT BRANDT\\nENTERED AT STATION-\\nERS HALL, LONDON\\n57941\\nS\u00c2\u00a3COND COr Y t\\nPrinted at The Brandt Press, Trenton, N. J., U. S. A.\\no", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0006.jp2"}, "7": {"fulltext": "PREFAC E\\n~p v HE AIM of this volume is to sketch the his-\\ntory of the monastic institution from its\\norigin to its overthrow in the Reformation period,\\nfor although the institution is by no means now\\nextinct, its power was practically broken in the\\nsixteenth century, and no new orders of importance\\nor new types have arisen since that time.\\nA little reflection will enable one to understand\\nthe great difficulties in the execution of so broad\\na purpose. It was impracticable in the majority of\\ninstances to consult original sources, although inter-\\nmediate authorities have been studied as widely as\\npossible and the greatest caution has been exercised\\nto avoid those errors which naturally arise from the\\nuse of such avenues of information. It was also\\ndeemed unadvisable to burden the work with\\nnumerous notes and citations. Such notes as were\\nnecessary to a true unfolding of the subject will be\\nfound in the appendix.\\nA presentation of the salient features of the\\n5", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0007.jp2"}, "8": {"fulltext": "6 PREFACE\\nwhole history was essential to a proper conception\\nof the orderly development of the ascetic ideal.\\nTo understand the monastic institution one must\\nnot only study the isolated anchorite seeking a\\nvictory over a sinful self in the Egyptian desert or\\nthe monk in the secluded cloister, but he must also\\ntrace the fortunes of ascetic organizations, involving\\nmultitudes of men, vast aggregations of wealth, and\\nsurviving the rise and fall of empires. Almost\\nevery phase of human life is encountered in such an\\nundertaking. Attention is divided between hermits,\\nbeggars, diplomatists, statesmen, professors, mis-\\nsionaries and pontiffs. It is hoped the critical or\\nliterary student will appreciate the immense diffi-\\nculties of an attempt to paint so vast a scene on so\\nsmall a canvas. No other claim is made upon his\\nbenevolence.\\nThere is a process of writing history which\\nTrench describes as a moral whitewashing of such\\nthings as in men s sight were as blackamoors\\nbefore. Religious or temperamental prejudice\\noften obscures the vision and warps the judgment\\nof even the most scholarly minds. Conscious of\\nthis infirmity in the ablest writers of history it", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0008.jp2"}, "9": {"fulltext": "PREFACE 7\\nwould be absurd to claim complete exemption from\\nthe power of personal bias. It is sincerely hoped,\\nhowever, that the strongest passion in the prep-\\naration of this work has been that commendable\\npredilection for truth and justice which should\\ncharacterize every historical narrative, and that,\\nwhatever other shortcomings may be found herein,\\nthere is an absence of that unreasonable suspicion,\\nnot to say hatred, of everything monastic, which\\nmars many otherwise valuable contributions to\\nmonastic history.\\nThe author s grateful acknowledgment is made,\\nfor kindly services and critical suggestions, to Eri\\nBaker Hulbert, D.D., LL.D., Dean of the\\nDivinity School, and Professor and Head of the\\nDepartment of Church History Franklin John-\\nson, D.D., LL.D., Professor of Church History\\nand Homiletics Benjamin S. Terry, Ph.D., Pro-\\nfessor of Medieval and English History and\\nRalph C. H. Catterall, Instructor in Modern\\nHistory all of The University of Chicago. Also\\nto James M. Whiton, Ph.D., of the Editorial\\nStaff of The Outlook Ephraim Emerton,\\nPh.D., Winn Professor of Ecclesiastical History in", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0009.jp2"}, "10": {"fulltext": "8 PREFACE\\nHarvard University; S. Giffard Nelson, L.H.D.,\\nof Brooklyn, New York; A. H. Newman, D.D.,\\nLL.D., Professor of Church History in McMaster\\nUniversity of Toronto, Ontario and Paul van\\nDyke, D.D., Professor of History in Princeton\\nUniversity.\\nA. W. W.\\nTrenton, March, 1900.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0010.jp2"}, "11": {"fulltext": "CONTENTS\\nPage\\nPreface, 5\\nBibliography, 13\\nI\\nMONASTICISM IN THE EAST, 1 7\\nThe Hermits of Egypt, 33\\nThe Pillar Saint, 51\\nThe Cenobites of the East, 57\\nII\\nMONASTICISM IN THE WEST ANTE-BENEDICTINE MONKS,\\n340-480 A. D., 71\\nMonasticism and Women, 106\\nThe Spread of Monasticism in Europe, 115\\nDisorders and Oppositions, 124\\nIII\\n.The Benedictines, 131\\nThe Rules of Benedict, 138\\nThe Struggle Against Barbarism, 148\\nThe Spread of the Benedictine Rule, 158\\nIV\\nReformed and Military Orders, 173\\nThe Military Religious Orders, 197\\nV\\nThe Mendicant Friars, 205\\nFrancis Bernardone, 1182-1226 A. D., 208\\nThe Franciscan Orders, 226\\n9", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0011.jp2"}, "12": {"fulltext": "IO\\nCONTENTS\\nThe Mendicant Friars {Continued).\\nDominic de Guzman, n 70-1 221 A. D.,\\nThe Dominican Orders,\\nThe Success of the Mendicant Orders,\\nThe Decline of the Mendicants,\\nVI\\nThe Society of Jesus,\\nIgnatius de Loyola, 1 491-1556 A. D.,\\nConstitution and Polity of the Order,\\nThe Vow of Obedience,\\nThe Casuistry of the Jesuits,\\nThe Mission of the Jesuits,\\nRetrospect,\\nVII\\nThe Fall of the Monasteries,\\nThe Character of Henry VIII.,\\nEvents Preceding the Suppression,\\nThe Monks and the Oath of Supremacy,\\nThe Royal Commissioners and their Methods of Investi-\\ngation,\\nThe Report of the Commissioners,\\nThe Action of Parliament,\\nThe Effect of the Suppression Upon the People,\\nHenry s Disposal of Monastic Revenues,\\nWas the Suppression Justifiable\\nResults of the Dissolution,\\nPage\\n230\\n241\\n242\\n253\\n258\\n261\\n265\\n266\\n272\\n276\\n284\\n286\\n290\\n293\\n301\\n308\\n316\\n319\\n322\\n328\\n331\\n347\\nVIII\\nCauses and Ideals of Monasticism,\\nCausative Motives of Monasticism,\\nBeliefs Affecting the Causative Motives,\\nCauses of Variations in Monasticism,\\nThe Fundamental Monastic Vows,\\n354\\n355\\n365\\n371\\n375", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0012.jp2"}, "13": {"fulltext": "CONTENTS\\nIX\\nThe Effects of Monasticism,\\nThe Effects of Self-Sacrifice Upon the Individual,\\nThe Effects of Solitude Upon the Individual,\\nThe Monks as Missionaries,\\nMonasticism and Civic Duties,\\nThe Agricultural Services of the Monks,\\nThe Monks and Secular Learning,\\nThe Charity of the Monks,\\nMonasticism and Religion,\\nAppendix,\\nIndex,\\nPage\\n386\\n39\u00c2\u00b0\\n393\\n398\\n399\\n403\\n405\\n410\\n412\\n4*5\\n433\\nLIST OF PORTRAITS\\nSaint Francis of Assisi, Dying, is Conveyed to the\\nChurch of Sainte Marie de Portiuncule, facing title.\\nAfter the painting by J. J. Weerts. Originally published by\\nGoupil Co. of Paris, and here reproduced by their permission.\\n[Jean Joseph Weerts was born at Roubaix (Nord), on May 1, 1847. He was a pupil of\\nCabanel, Mils and Pils. He was awarded the second-class medal in 1875, was made\\nChevalier of the Legion of Honor in 1884, received the silver medal at the Universal\\nExposition of 1889, and was created an Officer of the Legion of Honor in 1897. He is a\\nmember of the Societe des Artistes Francois, and is hors concoursJ]\\nSaint Bernard, 192\\nAfter an engraving by Ambroise Tardieu, from a painting on glass\\nin the Convent of the R. P. Minimes, at Rheims.\\n[Ambroise Tardieu was born in Paris, in 1790, and died in 1837. He was an engraver\\nof portraits, landscapes and architecture, and a clever manipulator of the burin. For a\\ntime he held the position of Geographical Engraver to the Departments of Marine,\\nFortifications and Forests. He was a member of the French Geographical and Mathe-\\nmatical Societies.] Knagler.\\nSaint Dominic, 230\\nFrom a photograph of Bozzani s painting, preserved in his cell at\\nSanta Sabina, Rome. Here reproduced from Augusta T. Drane s", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0013.jp2"}, "14": {"fulltext": "12 CONTENTS\\nHistory of St. Dominic, by courtesy of the author and the publish-\\ners, Longmans, Green Co., of London and New York.\\nAlthough several so-called portraits (of St. Dominic) are preserved, yet none of them\\ncan be regarded as the vera effigies of the saint, though that preserved at Santa Sabina\\nprobably presents us with a kind of traditionary likeness. History of St. Dominic.\\n[In the History of St. Dominic, on page 226, the author credits the portrait shown\\nto Bozzani. We are unable to find any record of a painter by that name. Knagler,\\nhowever, tells of a painter of portraits and historical subjects, Carlo Bozzoni by name,\\nwho was born in 1607 and died in 1657. He was a son of Luciano Bozzoni, a Genoese\\npainter and engraver. He is said to have done good work, but no other mention is made\\nof him.]\\nIgnatius de Loyola, 261\\nAfter the engraving by Greatbach, from a scarce print by H.\\nWierz. Originally published by Richard Bentley, London, in 1 842.\\n[W. Greatbach was a London engraver in the first half of the nineteenth century. He\\nworked chiefly for the calendars and annuals of his time, and did notable work\\nfor the general book trade of the better class.]\\n[A search of the authorities does not reveal an engraver named H. Wierz. This\\nis probably intended for Hieronymus Wierex (or Wierix, according to Bryant), a famous\\nengraver, born in 1552, and who is credited by Knagler, in his Kunstler-Lexikon,\\nwith having produced a beautiful and rare plate of St. Ignaz von Loyola. The\\nerror, if such it be, is easily explained by the fact that portrait engravers seldom cut the\\nlettering of a plate themselves, but have it engraved by others, who have a special aptitude\\nfor making shapely letters.]", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0014.jp2"}, "15": {"fulltext": "BIBLIOGRAPHY\\nAdams, G. B. Civilization during the Middle Ages.\\nArcher, T. A., and Kingsford, Charles L. The Crusaders.\\nBarrows, John H., (Editor) The World s Parliment of Religions.\\nBlunt, I. J. Sketches of the Reformation in England.\\nBlunt, John Henry The Reformation of the Church of England,\\nits History, Principles and Results.\\nBrewer, John Sherren The Reign of Henry VIII.\\nBryce, James i The Holy Roman Empire.\\nBurnet, Gilbert History of the Reformation of the Church of\\nEngland.\\nButler, Alban Lives of the Saints.\\nCarlyle, Thomas Past and Present The Ancient Monk. Mis-\\ncellaneous Papers Jesuitism.\\nCazenove, John G. St. Hilary of Poitiers and St. Martin of Tours.\\nChalippe, Candide The Life of St. Francis of Assisi.\\nChild, Gilbert W. Church and State Under the Tudors.\\nChurch, R. W. The Beginning of the Middle Ages.\\nClark, William The Anglican Reformation.\\nClarke, Stephen Reynolds Vestigia Anglicana.\\nClarke, James Freeman Events and Epochs in Religious History.\\nCook, Keningale The Fathers of Jesus.\\nCox, G. W. The Crusaders.\\nCutts, Edward Lewes St. Jerome and St. Augustine.\\nDill, Samuel Roman Society in the Last Century of the Western\\nEmpire.\\nDraper, John William History of the Intellectual Development\\nof Europe.\\nDrane, Augusta T. The History of St. Dominic.\\nDugdale, Sir William Monasticum Anglicanum.\\nl 3", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0015.jp2"}, "16": {"fulltext": "i 4 BIBLIOGRAPHY\\nDuruy, Victor History of Rome.\\nEckenstein, Lina Woman Under Monasticism.\\nEdersheim, Alfred The Life and Times of Jesus the Messiah.\\nEliot, Samuel History of Liberty.\\nFarrar, Frederick W. The Early Days of Christianity.\\nFosbroke, J. D. British Monachism.\\nFroude, James Anthony History of England.\\nFroude, James Anthony Short Studies.\\nGairdner, James, and Spedding, James Studies in English History.\\nGASgUET, Francis A. Henry VIII. and the English Monasteries.\\nGasouet, Francis A. The Eve of the Reformation.\\nGibbon, Edward Decline and Fall of the Roman Empire.\\nGieseler, J. K. L. Manual of Church History.\\nGneist, Rudolph: History of the English Constitution.\\nGneist, Rudolph The English Parliament.\\nGreen, John Richard History of the English People.\\nGueranger, Prosper Life of St. Cecilia.\\nGuizot, F. P. G. The History of France.\\nGuizot, F. P. G. The History of Civilization in Europe.\\nHallam, Henry Europe During the Middle Ages.\\nHallam, Henry Constitutional History of England.\\nHallam, Henry Introduction to the Literature of Europe.\\nHardy, R. Spencer Eastern Monasticism.\\nHardwick, Charles History of the Christian Church in the Mid-\\ndle Ages.\\nHarnack, Adolf Monasticism Its Ideals and Its History Christ-\\nian Literature Magazine, 1894-95.\\nHill, O Dell T. English Monasticism Its Rise and Influence.\\nHughes, T. Loyola and the Educational System of the Jesuits.\\nHume, David The History of England.\\nJameson, Anna Legends of the Monastic Orders.\\nJessopp, Augustus The Coming of the Friars.\\nKingsley, Charles The Hermits.\\nKingsley, Charles Hypatia.\\nKingsley, Charles The Roman and the Teuton.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0016.jp2"}, "17": {"fulltext": "M\\nO\\nN\\nK\\nS\\nAND\\nMON ASTE RIES\\nMONASTICISM IN THE EAST\\nTHE MONK is a type of religious\\ncharacter by no means peculiar to\\nChristianity. Every great religion in\\nancient and modern times has expressed\\nitself in some form of monastic life.\\nThe origin of the institution is lost in antiquity.\\nIts genesis and gradual progress through the cen-\\nturies are like the movement of a mighty river\\nspringing from obscure sources, but gathering\\nvolume by the contributions of a multitude of\\nsprings, brooks, and lesser rivers, entering the main\\nstream at various stages in its progress. While\\nthe mysterious source of the monastic stream may\\nnot be found, it is easy to discover many different\\ni 17", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0017.jp2"}, "18": {"fulltext": "i8 MONKS and MONASTERIES\\ninfluences and causes that tended to keep the\\nmighty current flowing majestically on. It is not\\nso easy to determine which of these forces was the\\ngreatest.\\nMonasticism, says SchafF, proceeds from\\nreligious seriousness, enthusiasm and ambition\\nfrom a sense of the vanity of the world, and an\\ninclination of noble souls toward solitude, contem-\\nplation, and freedom from the bonds of the flesh\\nand the temptations of the world. A strong\\nascetic tendency in human nature, particularly\\nactive in the Orient, undoubtedly explains in a\\ngeneral way the origin and growth of the institu-\\ntion. Various forms of philosophy and religious\\nbelief fostered this monastic inclination from\\ntime to time by imparting fresh impetus to\\nthe desire for soul-purity or by deepening the\\nsense of disgust with the world.\\nIndia is thought by some to have been the birth-\\nplace of the institution. In the sacred writings of\\nthe venerable Hindus, portions of which have been\\ndated as far back as 2400 B. C, there are numer-\\nous legends about holy monks arid many ascetic\\nrules. Although based on opposite philosophical", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0018.jp2"}, "19": {"fulltext": "MONASTIC ISM in the EAST 19\\nprinciples, the earlier Brahminism and the later\\nsystem, Buddhism, each tended toward ascetic\\npractices, and they each boast to-day of long\\nlines of monks and nuns.\\nThe Hindoo (Brahmin) ascetic, or naked philos-\\nopher, as the Greeks called him, exhausted his\\nimagination in devising schemes of self-torture.\\nHe buried himself with his nose just above the\\nground, or wore an iron collar, or suspended\\nweights from his body. He clenched his fists until\\nthe nails grew into his palms, or kept his head\\nturned in one direction until he was unable to turn\\nit back. He was a miracle-worker, an oracle of\\nwisdom, and an honored saint. He was bold,\\nspiritually proud, capable of almost superhuman\\nendurance. We will meet him again in the person\\nof his Christian descendant on the banks of the\\nNile.\\nThe Buddhist ascetic was, perhaps, less severe\\nwith himself, but the general spirit and form of\\nthe institution was, and is, the same as among the\\nBrahmins. In each religion we observe the same\\nselfish individualism, a desire to save one s own\\nsoul by slavish obedience to ascetic rules, the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0019.jp2"}, "20": {"fulltext": "20 MONKS and MONASTERIES\\nextinction of natural desires by self-punishment.\\nA Brahmin who wishes to become an ascetic,\\nsays Clarke, cc must abandon his home and family,\\nand go live in the forest. His food must be\\nroots and fruit, his clothing a bark garment or a\\nskin, he must bathe morning and evening, and\\nsuffer his hair to grow.\\nThe fact to be remembered, however, is that in\\nIndia, centuries before the Christian Era, there\\nexisted both phases of Christian monasticism, the\\nhermit* and the crowded convent.\\nDhaquit, a Chaldean ascetic, who is said to have\\nlived about 2000 B. C, is reported to have earn-\\nestly rebuked those who tried to preserve the body\\nfrom decay by artificial resources. Not by nat-\\nural means, he said, can man preserve his body\\nfrom corruption and dissolution after death, but\\nonly through good deeds, religious exercises and\\noffering of sacrifices, by invoking the gods by\\ntheir great and beautiful names, by prayers dur-\\ning the night, and fasts during the day.\\nWhen Father Bury, a Portuguese missionary,\\nfirst saw the Chinese bonzes, tonsured and using\\nAppendix, Note A.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0020.jp2"}, "21": {"fulltext": "MONASTICISM in the EAST 21\\ntheir rosaries, he cried out, There is not a single\\narticle of dress, or a sacerdotal function, or a single\\nceremony of the Romish church, which the Devil\\nhas not imitated in this country. I have not\\nthe courage to follow this streamlet back into the\\ndevil s heart. The attempt would be too daring.\\nWho invented shaved heads and monkish gowns\\nand habits, we cannot tell, but this we know:\\nlong before Father Bury saw and described those\\nthings in China, there existed in India the Grand\\nLama or head monk, with monasteries under him,\\nfilled with monks who kept the three vows of fj\\nchastity, poverty and obedience. They had their\\nroutine of prayers, of fasts and of labors, like the\\nChristian monks of the middle ages.\\nAmong the Greeks there were many philoso-\\nphers who taught ascetic principles. Pythagoras,\\nborn about 580 B. C, established a religious\\nbrotherhood in which he sought to realize a high\\nideal of friendship. His whole plan singularly\\nsuggests monasticism. His rules provided for a\\nrigid self-examination and unquestioning submis-\\nsion to a master. Many authorities claim that the\\ninfluence of the Pythagorean philosophy was", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0021.jp2"}, "22": {"fulltext": "0.2 MONKS and MONASTERIES\\nstrongly felt in Egypt and Palestine, after the\\ntime of Christ. Certain it is that more than\\ntwo thousand years before Ignatius Loyola assem-\\nbled the nucleus of his great society in his subter-\\nranean chapel in the city of Paris, there was\\nfounded at Crotona, in Greece, an order of monks\\nwhose principles, constitution, aims, method and\\nfinal end entitle them to be called c The Pagan\\nJesuits/\\nThe teachings of Plato, no doubt, had a pow-\\nerful monastic influence, under certain social con-\\nditions, upon later thinkers and upon those who\\nyearned for victory over the flesh. Plato strongly\\ninsisted on an ideal life in which higher pleasures\\nare preferred to lower. Earthly thoughts and\\nambitions are to yield before a holy communion\\nwith the Divine. Some of his views might seem\\nlike broken visions of the future, when we think\\nof the first disciples who had all things in common,\\nand, in later days, of the celibate clergy, and the\\ncloisteral life of the religious orders. The effect\\nof such a philosophy in times of general corruption\\nupon those who wished to acquire exceptional moral\\n\u00e2\u0099\u00a6Appendix, Note B.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0022.jp2"}, "23": {"fulltext": "MONASTICISM in the EAST 23\\nand intellectual power, and who felt unable to cope\\nwith the temptations of social life, may be easily\\nimagined. It meant, in many cases, a retreat from\\nthe world to a life of meditation and soul-conflict.\\nIn later times it exercised a marked influence upon\\nascetic literature.\\nComing closer to Christianity in time and in\\nteaching, we find a Jewish sect, called Essenes,\\nliving in the region of the Dead Sea, which bore\\nremarkable resemblances to Christian monasticism.\\nThe origin and development of this band, which\\nnumbered four thousand about the time of Christ,\\nare unknown. Even the derivation of the name is\\nin doubt, there being at least twenty proposed\\nexplanations. The sect is described by Philo, an\\nAlexandrian-Jewish philosopher, who was born\\nabout 25 B. C, and by Josephus, the Jewish\\nhistorian, who was born at Jerusalem A. D. 37.\\nThese writers evidently took pains to secure the\\nfacts, and from their accounts, upon which modern\\ndiscussions of the subject are largely based, the\\nfollowing facts are gleaned.\\nThe Essenes were a sect outside the Jewish\\necclesiastical body, bound by strict vows and pro-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0023.jp2"}, "24": {"fulltext": "24 MONKS and MONASTERIES\\nfessing an extraordinary purity. While there were\\nno vows of extreme penance, they avoided cities as\\ncenters of immorality, and, with some exceptions,\\neschewed marriage. They held aloof from traffic,\\noaths, slave-holding, and weapons of offence.\\nThey were strict Sabbath observers, wore a uniform\\nrobe, possessed all things in common, engaged in\\nmanual labor, abstained from forbidden food, and\\nprobably rejected the bloody sacrifices of the\\nTemple, although continuing to send their thank-\\nofferings. Novitiates were kept on probation\\nthree years. The strictest discipline was main-\\ntained, excommunication following detection in\\nheinous sins. Evidently the standard of character\\nwas pure and lofty, since their emphasis on self-\\nmastery did not end in absurd extravagances.\\nTheir frugal food, simple habits, and love of clean-\\nliness, combined with a regard for ethical prin-\\nciples, conduced to a high type of life. Edersheim\\nremarks, We can scarcely wonder that such Jews\\nas Josephus and Philo, and such heathens as Pliny,\\nwere attracted by such an unworldly and lofty\\nsect.\\nSome writers maintain that they were also wor-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0024.jp2"}, "25": {"fulltext": "MONASTIC ISM in the EAST 25\\nshipers of the sun, and hence that their origin is\\nto be traced to Persian sources. Even if so, they\\nseemed to have escaped that confused and mystical\\nphilosophy which has robbed Oriental thought of\\nmuch power in the realm of practical life. Philo\\nsays, cc Of philosophy, the dialectical department,\\nas being in no wise necessary for the acquisition of\\nvirtue, they abandon to the word-catchers and\\nthe part which treats of the nature of things, as\\nbeing beyond human nature, they leave to specu-\\nlative air-gazers, with the exception of that part of\\nit which deals with the subsistance of God and the\\ngenesis of all things but the ethical they right\\nwell work out.\\nPliny the elder, who lived A. D. 23-79, made\\nthe following reference to the Essenes, which is\\nespecially interesting because of the tone of sadness\\nand weariness with the world suggested in its praise\\nof this Jewish sect. On the western shore (of\\nthe Dead Sea) but distant from the sea far enough\\nto escape from its noxious breezes, dwelt the\\nEssenes. They are an eremite clan, one marvelous\\nbeyond all others in the whole world without any\\nwomen, with sexual intercourse entirely given up,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0025.jp2"}, "26": {"fulltext": "26 MONKS and MONASTERIES\\nwithout money, and the associates of palm trees.\\nDaily is the throng of those that crowd about them\\nrenewed, men resorting to them in numbers, driven\\nthrough weariness of existence, and the surges of\\nill-fortune, to their manner of life. Thus it is\\nthat through thousands of ages incredible to\\nrelate their society, in which no one is born,\\nlives on perennial. So fruitful to them is the irk-\\nsomeness of life experienced by other men.\\nAdmission to the order was granted only to\\nadults, yet children were sometimes adopted for\\ntraining in the principles of the sect. Some\\nbelieved in marriage as a means of perpetuating\\nthe order.\\nSince it would not throw light on our present\\ninquiry, the mooted question as to the connection\\nof Essenism and the teachings of Jesus may be\\npassed by. The differences are as great as the\\nresemblances and the weight of opinion is against\\nany vital relation.\\nThe character of this sect conclusively shows that\\nsome of the elements of Christian monasticism\\nexisted in the time of Jesus, not only in Palestine\\nbut in other countries. In an account of the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0026.jp2"}, "27": {"fulltext": "MONASTICISM in the EAST 27\\nTherapeutae, or true devotees, an ascetic body simi-\\nlar to the Essenes, Philo says, There are many\\nparts of the world in which this class may be\\nfound. They are, however, in greatest\\nabundance in Egypt/\\nDuring Apostolic times various teachings and\\npractices were current that may be characterized as\\nascetic. The Apostle Paul, in his letter to the\\nColossians, doubtless had in mind a sect or school\\nwhich despised the body and abstained from meats\\nand wine. A false asceticism, gathering inspira-\\ntion from pagan philosophy, was rapidly spreading\\namong Christians even at that early day. The\\nteachings of the Gnostics, a speculative sect of\\nmany schools, became prominent in the closing\\ndays of the Apostolic age or very soon thereafter.\\nMany of these schools claimed a place in the\\nchurch, and professed a higher life* and knowledge\\nthan ordinary Christians possessed. The Gnostics\\nbelieved in the complete subjugation of the body\\nby austere treatment.\\nThe Montanists, so called after Montanus, their\\nfamous leader, arose in Asia Minor during the\\nsecond century, when Marcus Aurelius was em-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0027.jp2"}, "28": {"fulltext": "28 MONKS and MONASTERIES\\nperor. Schaff describes the movement as a mor-\\nbid exaggeration of Christian ideas and demands.\\nIt was a powerful and frantic protest against the\\ngrowing laxity of the church. It despised orna-\\nmental dress and prescribed numerous fasts and\\nseverities.\\nThese facts and many others that might be men-\\ntioned throw light on our inquiry in several ways.\\nThey show that asceticism was in the air. The\\nliterature, philosophy and religion of the day\\ndrifted toward an ascetic scheme of life and stimu-\\nlated the tendency to acquire holiness, even at the\\ncost of innocent joys and natural gratifications.\\nThey show that worldliness was advancing in the\\nchurch, which called for rebuke and a return to\\nApostolic Christianity that the church was failing\\nto satisfy the highest cravings of the soul. True,\\nit was well-nigh impossible for the church, in the\\nmidst of such a powerful and corrupt heathen\\nenvironment, to keep itself up to its standards.\\nIt is a common tradition that in the first three\\ncenturies the practices and spirit of the church\\nwere comparatively pure and elevated. Harnack\\nsays, This tradition is false. The church was", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0028.jp2"}, "29": {"fulltext": "MONASTICISM in the EAST 29\\nalready secularized to a great extent in the middle\\nof the third century. She was no longer in a\\nposition to give peace to all sorts and conditions\\nof men/ It was then that the great exodus of\\nChristians from the villages and cities to mountains\\nand deserts began. Although from the time of\\nChrist on there were always some who understood\\nChristianity to demand complete separation from\\nall earthly pleasures, yet it was three hundred years\\nand more before large numbers began to adopt a\\nhermit s life as the only method of attaining salva-\\ntion. cc They fled not only from the world, but\\nfrom the world within the church. Nevertheless,\\nthey did not flee out of the church.\\nWe can now see why no definite cause for the\\nmonastic institution can be given and no date\\nassigned for its origin. It did not commence at\\nany fixed time and definite place. Various philos-\\nophies and religious customs traveled for centuries\\nfrom country to country, resulting in singular resem-\\nblances and differences between different ascetic or\\nmonastic sects. Christian monasticism was slowly\\nevolved, and gradually assumed definite organization", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0029.jp2"}, "30": {"fulltext": "30 MONKS and MONASTERIES\\nas a product of a curious medley of Heathen-Jewish-\\nChristian influences.\\nA few words should be said here concerning the\\ninfluence of the Bible upon monasticism. Naturally\\nthe Christian hermits and early fathers appealed to\\nthe Bible in support of their teachings and practices.\\nIt is not necessary, at this point, to discuss the cor-\\nrectness of their interpretations. The simple fact\\nis that many passages of scripture were considered\\nas commands to attain perfection by extraordinary\\nsacrifices, and certain Biblical characters were rever-\\nenced as shining monastic models. In the light of\\nthe difficulties of Biblical criticism it is easy to for-\\ngive them if they were mistaken, a question to be\\ndiscussed farther on. They read of those Jewish\\nprophets described in Hebrews They went about\\nin sheepskins, in goatskins; wandering in\\ndeserts and mountains and caves, and the holes of\\nthe earth. They pointed to Elijah and his school\\nof prophets to John the Baptist, with his raiment\\nof camel s hair and a leathern girdle about his loins,\\nwhose meat was locusts and wild honey. They\\nrecalled the commandment of Jesus to the rich", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0030.jp2"}, "31": {"fulltext": "MONASTICISM in the EAST\\n3i\\nyoung man to sell all his possessions and give to\\nthe poor. They quoted the words, Take no\\nthought for the morrow what ye shall eat and what\\nye shall drink or wherewithal ye shall be clothed.\\nThey construed following Christ to mean in His\\nown words, forsaking father, mother, brethren, wife,\\nchildren, houses and lands. They pointed tri-\\numphantly to the Master himself, unmarried and\\npoor, who had not where to lay his head. They\\nappealed to Paul s doctrine of marriage. They\\nremembered that the Church at Jerusalem was com-\\nposed of those who sold their possessions and had\\nall things in common. Whatever these and numer-\\nous other passages may truly mean, they interpreted\\nthem in favor of a monastic mode of life they\\nunderstood them to teach isolation, fastings, severi-\\nties, and other forms of rigorous self-denial. Accept-\\ning Scripture in this sense, they trampled upon\\nhuman affection and gave away their property, that\\nthey might please God and save their souls.\\nBetween the time of Christ and Paul of Thebes,\\nwho died in the first half of the fourth century, and\\nwho is usually recognized as the founder of monasti-\\ncism, many Christian disciples voluntarily abandoned", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0031.jp2"}, "32": {"fulltext": "3 2 MONKS and MONASTERIES\\ntheir wealth, renounced marriage and adopted an\\nascetic mode of life, while still living in or near the\\nvillages or cities. As the corruption of society and\\nthe despair of men became more widespread, these\\nanxious Christians wandered farther and farther away\\nfrom fixed habitations until, in an excess of spiritual\\nfervor, they found themselves in the caves of the\\nmountains, desolate and dreary, where no sound of\\nhuman voice broke in upon the silence. The com-\\npanions of wild beasts, they lived in rapt contempla-\\ntion on the eternal mysteries of this most strange\\nworld.\\nMy task now is to describe some of those recluses\\nwho still live in the biographies of the saints and\\nthe traditions of the church. Ducis, while reading\\nof these hermits, wrote to a friend as follows I\\nam now reading the lives of the Fathers of the\\nDesert. I am dwelling with St. Pachomius, the\\nfounder of the monastery at Tabenna. Truly there\\nis a charm in transporting one s self to that land of\\nthe angels one could not wish ever to come out of\\nit. Whether the reader will call these strange\\ncharacters angels, and will wish he could have shared\\ntheir beds of stone and midnight vigils, I will not", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0032.jp2"}, "33": {"fulltext": "M O N A S T I C I S M in the E A S T 33\\nventure to say, but at all events his visit will be made\\nas pleasant as possible.\\nIn writing the life of Mahomet, Carlyle said, As\\nthere is no danger of our becoming, any of us,\\nMahometans, I mean to say all the good of\\nMahomet I justly can. So, without distorting\\nthe picture that has come down to us, I mean to\\nsay all the good of these Egyptian hermits that the\\nfacts will justify.\\nThe Hermits of Egypt\\nEgypt was the mother of Christian monasticism,\\nas she has been of many other wonders.\\nVast solitudes lonely mountains, honey-combed\\nwith dens and caves arid valleys and barren hills\\ndreary deserts that glistened under the blinding glare\\nof the sun that poured its heat upon them steadily\\nall the year strange, grotesque rocks and peaks\\nthat assumed all sorts of fantastic shapes to the\\noverwrought fancy in many places no water, no\\nverdure, and scarcely a thing in motion the croco-\\ndile and the bird lazily seeking their necessary food\\nand stirring only as compelled unbounded expanse\\n3", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0033.jp2"}, "34": {"fulltext": "34 MONKS and MONASTERIES\\nin the wide star-lit heavens unbroken quiet on the\\nlonely mountains a fit home for the hermit, a\\nparadise to the lover of solitude and peace.\\nOf life under such conditions Kingsley has said\\nThey enjoyed nature, not so much for her beauty\\nas for her perfect peace. Day by day the rocks\\nremained the same. Silently out of the Eastern\\ndesert, day by day, the rising sun threw aloft those\\narrows of light which the old Greeks had named\\nc the rosy fingers of the dawn/ Silently he passed\\nin full blaze above their heads throughout the day,\\nand silently he dipped behind the Western desert\\nin a glory of crimson and orange, green and purple.\\nDay after day, night after night, that\\ngorgeous pageant passed over the poor hermit s\\nhead without a sound, and though sun, moon\\nand planet might change their places as the years\\nrolled round, the earth beneath his feet seemed not\\nto change. As for the companionless men, who\\ngazed for years upon this glorious scene, they too\\nwere of unusual character. Waddington finely says\\nThe serious enthusiasm of the natives of Egypt\\nand Asia, that combination of indolence and energy,\\nof the calmest languor with the fiercest passions,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0034.jp2"}, "35": {"fulltext": "M O N A S T I C I S M in the E A S T 35\\ndisposed them to embrace with eagerness\\nthe tranquil but exciting duties of religious seclu-\\nsion. Yes, here are the angels of Ducis in real\\nflesh and blood. They revel in the wildest eccen-\\ntricities with none to molest or make afraid, always\\nexcepting the black demons from the spiritual world.\\nOne dwells in a cave in the bowels of the earth\\none lies on the sand beneath a blazing sun one has\\nshut himself forever from the sight of man in a\\nmiserable hut among the bleak rocks of yonder\\nprojecting peak one rests with joy in the marshes,\\nbreathing with gratitude the pestilential vapors.\\nSome of these saints became famous for piety and\\nmiraculous power. Athanasius, fleeing from perse-\\ncution, visited them, and Jerome sought them out to\\nlearn from their own lips the stories of their lives.\\nTo these men and to others we are indebted for\\nmuch of our knowledge concerning this chapter of\\nman s history. Less than fifty years after Paul of\\nThebes died, or about 375 A. D., Jerome wrote the\\nstory of his life, which SchafF justly characterizes as\\na pious romance. From Jerome we gather the\\nfollowing account Paul was the real founder of the\\nhermit life, although not the first to bear the name.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0035.jp2"}, "36": {"fulltext": "36 MONKS and MONASTERIES\\nDuring the Decian persecution, when churches were\\nlaid waste and Christians were slain with barbarous\\ncruelty, Paul and his sister were bereaved of both\\ntheir parents. He was then a lad of sixteen, an\\ninheritor of wealth and skilled for one of his years\\nin Greek and Egyptian learning. He was of a\\ngentle and loving disposition. On account of his\\nriches he was denounced as a Christian by an envious\\nbrother-in-law and compelled to flee to the moun-\\ntains in order to save his life. He took up his\\nabode in a cave shaded by a palm that afforded him\\nfood and clothing. fC And that no one may deem\\nthis impossible, affirms Jerome, I call to witness\\nJesus and his holy angels that I have seen and still\\nsee in that part of the desert which lies between\\nSyria and the Saracens country, monks of whom\\none was shut up for thirty years and lived on barley\\nbread and muddy water, while another in an old\\ncistern kept himself alive on five dried figs a day.\\nIt is impossible to determine how much of the\\nstory which follows is historically true. Undoubt-\\nedly, it contains little worthy of belief, but it gives\\nus some faint idea of how these hermits lived. Its\\nchief value consists in the fact that it preserves a", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0036.jp2"}, "37": {"fulltext": "M O N A S T I C I S M in the E A S T 37\\nfragment of the monastic literature of the times a\\nstory which was once accepted as a credible narrative.\\nImagine the influence of such a tale, when believed\\nto be true, upon a mind inclined to embrace the\\ndoctrines of asceticism. Its power at that time is\\nnot to be measured by its reliability now. Jerome\\nhimself declares in the prologue that many incredible\\nthings were related of Paul which he will not repeat.\\nAfter reading the following story, the reader may\\nwell inquire what more fanciful tale could be pro-\\nduced even by a writer of fiction.\\nThe blessed Paul was now one hundred and\\nthirteen years old, and Anthony, who dwelt in\\nanother place of solitude, was at the age of ninety.\\nIn the stillness of the night it was revealed to\\nAnthony that deeper in the desert there was a\\nbetter man than he, and that he ought to see him.\\nSo, at the break of day, the venerable old man,\\nsupporting and guiding his weak limbs with a staff,\\nstarted out, whither he knew not. At scorching\\nnoontide he beholds a fellow-creature, half man,\\nhalf horse, called by the poets Hippo-centaur. After\\ngnashing outlandish utterances, this monster, in\\nwords broken, rather than spoken, through his brist-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0037.jp2"}, "38": {"fulltext": "38 MONKS and MONASTERIES\\nling lips, points out the way with his right hand and\\nswiftly vanishes from the hermit s sight. Anthony,\\namazed, proceeds thoughtfully on his way when a\\nmannikin, with hooked snout, horned forehead and\\ngoat s feet, stands before him and offers him food.\\nAnthony asks who he is. The beast thus replies\\nI am a mortal being, and one of those inhabitants\\nof the desert, whom the Gentiles deluded by various\\nforms of error worship, under the name of Fauns\\nand Satyrs. As he utters these and other words,\\ntears stream down the aged traveler s face He\\nrejoices over the glory of God and the destruction\\nof Satan. Striking the ground with his staff, he\\nexclaims, cc Woe to thee, Alexandria, who, instead\\nof God, worshipest monsters Woe to thee, harlot\\ncity, into which have flowed together the demons of\\nthe world What will you say now Beasts speak\\nof Christ, and you, instead of God, worship mon-\\nsters. Let none scruple to believe this incident,\\nsays the chronicler, for a man of this kind was\\nbrought alive to Alexandria and the people saw\\nhim when he died his body was preserved in salt\\nand brought to Antioch that the Emperor might\\nview him.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0038.jp2"}, "39": {"fulltext": "MONASTIC ISM in the EAST\\n39\\nAnthony continues to traverse the wild region\\ninto which he had entered. There is no trace of\\nhuman beings. The darkness of the second night\\nwears away in prayer. At day-break he beholds far\\naway a she-wolf gasping with parched thirst and\\ncreeping into a cave. He draws near and peers\\nwithin. All is dark, but perfect love casteth out\\nfear. With halting step and bated breath, he enters.\\nAfter a while a light gleams in the distant midnight\\ndarkness. With eagerness he presses forward, but\\nhis foot strikes against a stone and arouses the\\nechoes whereupon the blessed Paul closes the\\ndoor and makes it fast. For hours Anthony lay\\nat the door craving admission. I know I am not\\nworthy, he humbly cries, yet unless I see you I\\nwill not turn away. You welcome beasts, why not\\na man If I fail, I will die here on your threshold.\\nSuch was his constant cry 5 unmoved he stood,\\nTo whom the hero thus brief answer made.\\nPrayers like these do not mean threats, there is\\nno trickery in tears/ So, with smiles, Paul gives\\nhim entrance and the two aged hermits fall into each", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0039.jp2"}, "40": {"fulltext": "4 o MONKS and MONASTERIES\\nother s embrace. Together they converse of things\\nhuman and divine, Paul, close to the dust of the\\ngrave, asks, Are new houses springing up in ancient\\ncities What government directs the world Little\\ndid this recluse know of his fellow-beings and how\\nfared it with the children of men who dwelt in those\\ngreat cities around the blue Mediterranean. He\\nwas dead to the world and knew it no more.\\nA raven brought the aged brothers bread to\\neat and the hours glided swiftly away. Anthony\\nreturned to get a cloak which Athanasius had given\\nhim in which to wrap the body of Paul. So eager\\nwas he to behold again his newly-found friend that\\nhe set out without even a morsel of bread, thirsting\\nto see him. But when yet three days journey from\\nthe cave he saw Paul on high among the angels.\\nWeeping, he trudged on his way. On entering the\\ncave he saw the lifeless body kneeling, with head\\nerect and hands uplifted. He tenderly wrapped the\\nbody in the cloak and began to lament that he had\\nno implements to dig a grave. But Providence\\nsent two lions from the recesses of the mountain\\nthat came rushing with flying manes. Roaring, as\\nif they too mourned, they pawed the earth and thus", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0040.jp2"}, "41": {"fulltext": "MONASTICISM in the EAST 41\\nthe grave was dug. Anthony, bending his aged\\nshoulders beneath the burden of the saint s body,\\nlaid it lovingly in the grave and departed.\\nJerome closes this account by challenging those\\nwho do not know the extent of their possessions,\\nwho adorn their homes with marble and who string\\nhouse to house, to say what this old man in his\\nnakedness ever lacked. Your drinking vessels are\\nof precious stones he satisfied his thirst with the\\nhollow of his hand. Your tunics are wrought of\\ngold he had not the raiment of your meanest slave.\\nBut on the other hand, poor as he was, Paradise is\\nopen to him you. with all your gold, will be\\nreceived into Gehenna. He, though naked, yet\\nkept the robe of Christ you, clad in your silks,\\nhave lost the vesture of Christ. Paul lies covered\\nwith worthless dust, but will rise again to glory\\nover you are raised costly tombs, but both you and\\nyour wealth are doomed to burning. I beseech you,\\nreader, whoever you may be, to remember Jerome\\nthe sinner. He, if God would give him his choice,\\nwould sooner take Paul s tunics with his merits, than\\nthe purple of kings with their punishment.\\nSuch was the story circulated among rich and", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0041.jp2"}, "42": {"fulltext": "42 MONKS and MONASTERIES\\npoor, appealing with wondrous force to the hearts\\nof men in those wretched years.\\nWhat was the effect upon the mind of the\\nthoughtful If he believed such teaching, weary\\nof the wickedness of the age, and moved by his\\nnoblest sentiments, he sold his tunics wrought of\\ngold and fled from his palaces of marble to the\\ndesert solitudes.\\nBut the monastic story that most strongly\\nimpressed the age now under consideration, was the\\nbiography of Anthony, the patriarch of monks\\nand virtual founder of Christian monasticism. It\\nwas said to have been written by Athanasius, the\\nfamous defender of orthodoxy and Archbishop of\\nAlexandria yet some authorities reject his author-\\nship. It exerted a power over the minds of men\\nbeyond all human estimate. It scattered the seeds\\nof asceticism wherever it was read. Traces of its\\ninfluence are found all over the Roman empire, in\\nEgypt, Asia Minor, Palestine, Italy and Gaul.\\nKnowing the character of Athanasius, we may rest\\nassured that he sincerely believed all he really\\nrecorded (it is much interpolated) of the strange\\nlife of Anthony, and, true or false, thousands of", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0042.jp2"}, "43": {"fulltext": "M O N A S T I C I S M in the E A S T 43\\nothers believed in him and in his story. August-\\nine, the great theologian of immortal fame, acknowl-\\nedged that this book was one of the influences\\nthat led to his conversion, and Jerome, whose\\nlife I will review later, was mightily swayed by it.\\nAnthony was born about 251 A. D., in Upper\\nEgypt, of wealthy and noble parentage. He was\\na pious child, an obedient son, and a lover of soli-\\ntude and books. His parents died when he was\\nabout twenty years old, leaving to his care their\\nhome and his little sister. One day, as he entered\\nthe church, meditating on the poverty of Christ, a\\ntheme much reflected upon in those days, he heard\\nthese words read from the pulpit, If thou wouldst\\nbe perfect, go and sell all that thou hast, and give to\\nthe poor, and come, follow me. As if the call came\\nstraight from heaven to his own soul, he left the\\nchurch at once and made over his farm to the people\\nof the village. He sold his personal possessions\\nfor a large sum, and distributed the proceeds among\\nthe poor, reserving a little for his sister. Still he\\nwas unsatisfied. Entering the church on another\\noccasion, he heard our Lord saying in the gospel,\\nTake no thought for the morrow. The clouds", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0043.jp2"}, "44": {"fulltext": "44 MONKS and MONASTERIES\\ncleared away. His anxious search for truth and\\nduty was at an end. He went out and gave away\\nthe remnant of his belongings. Placing his sister\\nin a convent, the existence of which is to be noted,\\nhe fled to the desert. Then follows a striking\\nstatement, For monasteries were not common in\\nEgypt, nor had any monk at all known the great\\ndesert but every one who wished to devote him-\\nself to his own spiritual welfare performed his\\nexercise alone, not far from the village.\\nLaboring with his hands, recalling texts of Scrip-\\nture, praying whole sleepless nights, fasting for\\nseveral days at a time, visiting his fellow saints,\\nfighting demons, so passed the long years away. He\\nslept on a small rush mat, more often on the bare\\nground. Forgetting past austerities, he was ever on\\nthe search for some new torture and pressing for-\\nward to new and strange experiences. He changed\\nhis habitation from time to time. Now he lived in\\na tomb, in company with the silent dead then for\\ntwenty years in a deserted castle, full of reptiles,\\nnever going out and rarely seeing any one. From\\neach saint he learned some fresh mode of spiritual\\ntraining, observing his practice for future imitation", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0044.jp2"}, "45": {"fulltext": "MONASTICISM in the EAST 45\\nand studying the charms of his Christian character\\nthat he might reproduce them in his own life thus\\nhe would return richly laden to his cell.\\nBut in all these struggles Anthony had one foe\\nthe arch-enemy of all good. He suggests impure\\nthoughts, but the saint repels them by prayer he\\nincites to passion, but the hero resists the fiend with\\nfastings and faith. Once the dragon, foiled in his\\nattempt to overcome Anthony, gnashed his teeth,\\nand coming out of his body, lay at his feet in the\\nshape of a little black boy. But the hermit was\\nnot beguiled into carelessness by th s victory. He\\nresolved to chastise himself more severely. So he\\nretired to the tombs of the dead. One dark night\\na crowd of demons flogged the saint until he fell to\\nthe ground speechless with torture. Some friends\\nfound him the next day, and thinking that he was\\ndead, carried him to the village, where his kinsfolk\\ngathered to mourn over his remains. But at mid-\\nnight he came to himself, and, seeing but one\\nacquaintance awake, he begged that he would carry\\nhim back to the tombs, which was done. Unable\\nto move, he prayed prostrate and sang, If an host\\nbe laid against me, yet shall not my heart be afraid/", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0045.jp2"}, "46": {"fulltext": "46 MONKS and MONASTERIES\\nThe enraged devils made at him again. There was\\na terrible crash through the walls the fiends came\\nin shapes like beasts and reptiles. In a moment\\nthe place was filled with lions roaring at him, bulls\\nthrusting at him with their horns, creeping serpents\\nunable to reach him, wolves held back in the act of\\nspringing. There, too, were bears and asps and\\nscorpions. Mid the frightful clamor of roars,\\ngrowls and hisses, rose the clear voice of the\\nsaint, as he triumphantly mocked the demons in\\ntheir rage. Suddenly the awful tumult ceased the\\nwretched beings became invisible and a ray of light\\npierced the roof to cheer the prostrate hero. His\\npains ceased. A voice came to him saying, cc Thou\\nhast withstood and not yielded. I will always be\\nthy helper, and will make thy name famous every-\\nwhere. Hearing this he rose up and prayed, and\\nwas stronger in body than ever before.\\nThis is but one of numerous stories chronicling\\nAnthony s struggles with the devil. Like conflicts\\nwere going on at that hour in many another cave\\nin those great and silent mountains.\\nThere are also wondrous tales of his miraculous\\npower. He often predicted the coming of sufferers", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0046.jp2"}, "47": {"fulltext": "M O N A S T I C I S M in the E A S T 47\\nand healed them when they came. His fame for\\ncuring diseases and casting out devils became so\\nextensive that Egypt marveled at his gifts, and\\nsaints came even from Rome to see his face and to\\nhear his words. His freedom from pride and\\narrogance was as marked as his fame was great.\\nHe yielded joyful obedience to presbyters and\\nbishops. His countenance was so full of divine\\ngrace and heavenly beauty as to render him easily\\ndistinguishable in a crowd of monks. Letters\\npoured in upon him from every part of the empire.\\nKings wrote for his advice, but it neither amazed\\nhim nor filled his heart with pride. Wonder\\nnot, said he, cc if a king writes to us, for he is but\\na man, but wonder rather that God has written\\nHis law to man and spoken to us by His Son.\\nAt his command princes laid aside their crowns,\\njudges their magisterial robes, while criminals for-\\nsook their lives of crime and embraced with joy\\nthe life of the desert.\\nOnce, at the earnest entreaty of some magistrates,\\nhe came down from the mountain that they might\\nsee him. Urged to prolong his stay he refused,\\nsaying, Fishes, if they lie long on the dry land,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0047.jp2"}, "48": {"fulltext": "48 MONKS and MONASTERIES\\ndie so monks who stay with you lose their strength.\\nAs the fishes, then* hasten to the sea, so must we to\\nthe mountains.\\nAt last the shadows lengthened and waning\\nstrength proclaimed that his departure was nigh.\\nBidding farewell to Jiis monks, he retired to an\\ninner mountain and laid himself down to die. His\\ncountenance brightened as if he saw his friends\\ncoming to see him, and thus his soul was gathered\\nto his fathers. He is said to have been mourned\\nby fifteen thousand disciples.\\nThis is the story which moved a dying empire.\\nAnthony, says Athanasius, became known not\\nby wordly wisdom, nor by any art, but solely by\\npiety, and that this was the gift of God who can\\ndeny The purpose of such a life was, so his\\nbiographer thought, to light up the moral path for\\nmen, that they might imbibe a zeal for virtue.\\nThe Life of St. Anthony is even more\\nremarkable for its omissions than for its incredible\\ntales. While I reserve a more detailed criticism\\nof its Christian ideals until a subsequent chapter, it\\nmay be well to quote here a few words from Isaac\\nTaylor. After pointing out some of its defects he", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0048.jp2"}, "49": {"fulltext": "MONASTICISM in the EAST 49\\ncontinues there is not a word of justification by\\nfaith not a word of the gracious influence of the\\nSpirit in renewing and cleansing the heart not a\\nword responding to any of those signal passages of\\nScripture which make the Gospel Glad Tidings to\\nguilty men. This I must confess to be true,\\neven though I may and do heartily esteem the\\nsaint s enthusiasm for righteousness.\\nSo far I have described chiefly the spiritual\\nexperiences of these men, but the details of their\\nphysical life are hnrdly less interesting. There was\\na holy rivalry among them to excel in self-torture.\\nTheir imaginations were constantly employed in\\ndevising unique tests of holiness and courage.\\nThey lived in holes in the ground or in dried up\\nwells they slept in thorn bushes or passed days\\nand weeks without sleep they courted the com-\\npany of the wildest beasts and exposed their naked\\nbodies to the broiling sun. Macarius became angry\\nbecause an insect bit him and in penitence flung\\nhimself into a marsh where he lived for weeks.\\nHe was so badly stung by gnats and flies that his\\nfriends hardly knew him. Hilarion, at twenty years\\nof age, was more like a spectre than a living man.\\n4", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0049.jp2"}, "50": {"fulltext": "50 MONKS and MONASTERIES\\nHis cell was only five feet high, a little lower than\\nhis stature. Some carried weights equal to eighty\\nor one hundred and fifty pounds suspended from\\ntheir bodies. Others slept standing against the\\nrocks. For three years, as it is recorded, one of\\nthem never reclined. In their zeal to obey the\\nScriptures, they overlooked the fact that cleanliness\\nis akin to godliness. It was their boast that they\\nnever washed. One saint would not even use water\\nto drink, but quenched his thirst with the dew that\\nfell on the grass. St. Abraham never washed his\\nface for fifty years. His biographer, not in the least\\ndisturbed by the disagreeable suggestions of this\\ncircumstance, proudly says, cc His face reflected the\\npurity of his soul. If so, one is moved to think\\nthat the inward light must indeed have been power-\\nfully piercing, if it could brighten a countenance\\nunwashed for half a century. There is a story\\nabout Abbot Theodosius who prayed for water that\\nhis monks might drink. In response to his petition\\na stream burst from the rocks, but the foolish monks,\\novercome by a pitiful weakness for cleanliness, per-\\nsuaded the abbot to erect a bath, when lo, the stream\\ndried. Supplications and repentance availed nothing.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0050.jp2"}, "51": {"fulltext": "MONASTICISM in the EAST 51\\nAfter a year had passed, the monks, promising never\\nagain to insult Heaven by wishing for a bath, were\\ngranted a second Mosaic miracle.\\nThus, unwashed, clothed in rags, their hair uncut,\\ntheir faces unshaven, they lived for years. No\\nwonder that to their disordered fancy the desert was\\nfilled with devils, the animals spake and Heaven\\nsent angels to minister unto them.\\nThe Pillar Saint\\nBut the strangest of all strange narratives yet\\nremains. We turn from Egypt to Asia Minor to\\nmake the acquaintance of that saint whom Tenny-\\nson has immortalized, the idol of monarchs and the\\npride of the East, Saint Simeon Stylites. Stories\\ngrow rank around him like the luxuriant products\\nof a tropical soil. How shall I briefly tell of this\\nman, whom Theodoret, in his zeal, declares all who\\nobey the Roman rule know the man who may be\\ncompared with Moses the Legislator, David the\\nKing and Micah the Prophet? He lived between\\nthe years 390 and 459 A. D. He was a shepherd s\\nson, but at an early age entered a monastery. Here", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0051.jp2"}, "52": {"fulltext": "52 MONKS and MONASTERIES\\nhe soon distinguished himself by his excessive\\nausterities. One day he went to the well, removed\\nthe rope from the bucket and bound it tightly around\\nhis body underneath his clothes. A few weeks later,\\nthe abbot, being angry with him because of his\\nextreme self-torture, bade his companions strip him.\\nWhat was his astonishment to find the rope from\\nthe well sunk deeply into his flesh. Whence,\\nhe cried, has this man come to us, wanting to\\ndestroy the rule of this monastery? I pray thee\\ndepart hence.\\nWith great trouble they unwound the rope and\\nthe flesh with it, and taking care of him until he was\\nwell, they sent him forth to commence a life of\\nausterities that was to render him famous. He\\nadopted various styles of existence, but his miracles\\nand piety attracted such crowds that he determined\\nto invent a mode of life which would deliver him\\nfrom the pressing multitudes. It is curious that he\\ndid not hide himself altogether if he really wished\\nto escape notoriety but, no, he would still be within\\nthe gaze of admiring throngs. His holy and fan-\\nciful genius hit upon a scheme that gave him his\\npeculiar name. He took up his abode on the top", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0052.jp2"}, "53": {"fulltext": "M O N A S T I C I S M in the E A S T $3\\nof a column which was at first about twelve feet\\nhigh, but was gradually elevated until it measured\\nsixty-four feet. Hence, he is called Simeon Stylites,\\nor Simeon the Pillar Saint.\\nOn this lofty column, betwixt earth and heaven,\\nthe hermit braved the heat and cold of thirty years.\\nAt its base, from morning to night, prayed the\\nadmiring worshipers. Kings kneeled in crowds\\nof peasants to do him homage and ask his blessing.\\nTheodoret says, The Ishmaelites, coming by\\ntribes of two hundred and three hundred at a time,\\nand sometimes even a thousand, deny, with shouts,\\nthe error of their fathers, and breaking in pieces\\nbefore that great illuminator, the images which they\\nhad worshiped, and renouncing the orgies of Venus,\\nthey received the Divine sacrament. Rude bar-\\nbarians confessed their sins in tears. Persians,\\nGreeks, Romans and Saracens, forgetting their\\nmutual hatred, united in praise and prayer at the\\nfeet of this strange character.\\nOnce a week the hero partook of food. Many\\ntimes a day he bowed his head to his feet one man\\ncounted twelve hundred and forty-four times and\\nthen stopped in sheer weariness from gazing at the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0053.jp2"}, "54": {"fulltext": "54 MONKS and MONASTERIES\\nmiracle of endurance aloft. Again, from the setting\\nof the sun to its appearance in the East, he would\\nstand unsoothed by sleep with his arms outstretched\\nlike a cross.\\nIf genius can understand such a life as that and\\nfancy the thoughts of such a soul, Tennyson seems\\nnot only to have comprehended the consciousness\\nof the Pillar Saint, but also to have succeeded in\\ngiving expression to his insight. He has laid bare\\nthe soul of Simeon in its commingling of spiritual\\npride with affected humility, and of a consciousness\\nof meritorious sacrifice with a sense of sin. The\\nSaint spurns notoriety and the homage of men, yet\\nexults in his control over the multitudes.\\nThe poet thus imagines Simeon to speak as the\\nSaint is praying God to take away his sin\\nBut yet\\nBethink thee, Lord, while thou and all the saints\\nEnjoy themselves in heaven, and men on earth\\nHouse in the shade of comfortable roofs,\\nSit with their wives by fires, eat wholesome food,\\nAnd wear warm clothes, and even beasts have stalls,\\nI, tween the spring and downfall of the light,\\nBow down one thousand and two hundred times,\\nTo Christ, the Virgin Mother, and the Saints j\\nOr in the night, after a little sleep,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0054.jp2"}, "55": {"fulltext": "M O N A S T I C I S M in the E A S T\\nI wake the chill stars sparkle j I am wet\\nWith drenching dews, or stiff with crackling frost.\\nI wear an undress d goatskin on my back j\\nA grazing iron collar grinds my neck\\nAnd in my weak, lean arms I lift the cross,\\nAnd strive and wrestle with thee till I die\\nO mercy, mercy wash away my sin.\\nO Lord, thou knowest what a man I am\\nA sinful man, conceived and born in sin\\nTis their own doing this is none of mine\\nLay it not to me. Am I to blame for this,\\nThat here come those that worship me Ha ha\\nThey think that I am somewhat. What am I\\nThe silly people take me for a saint,\\nAnd bring me offerings of fruit and flowers\\nAnd I, in truth (thou wilt bear witness here)\\nHave all in all endured as much, and more\\nThan many just and holy men, whose names\\nAre register d and calendar d for saints.\\nGood people, you do ill to kneel to me.\\nWhat is it I can have done to merit this\\nYet do not rise for ;ou may look on me,\\nAnd in your looking you may kneel to God.\\nSpeak is there any of you halt or maim d\\nI think you know I have some power with Heaven\\nFrom my long penance let him speak his wish.\\nYes, I can heal him. Power goes forth from me.\\nThey say that they are heal d. Ah, hark they shout\\nSt. Simeon Stylites. Why, if so,\\nGod reaps a harvest in me. O my soul,\\nGod reaps a harvest in thee. If this be,\\nCan I work miracles and not be saved", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0055.jp2"}, "56": {"fulltext": "56 MONKS and MONASTERIES\\nOnce, the devil, in shape like an angel, riding in\\na chariot of fire, came to carry Simeon to the skies.\\nHe whispered to the weary Saint, Simeon, hear\\nmy words, which the Lord hath commanded thee.\\nHe has sent me, his angel, that I may carry thee\\naway as I carried Elijah/ Simeon was deceived,\\nand lifted his foot to step out into the chariot, when\\nthe angel vanished, and in punishment for his pre-\\nsumption an ulcer appeared upon his thigh.\\nBut time plays havoc with saints as well as sinners,\\nand death slays the strongest. Bowed in prayer, his\\nweary heart ceased to beat and the eyes that gazed\\naloft were closed forever. Anthony, his beloved\\ndisciple, ascending the column, found that his master\\nwas no more. Yet, it seemed as if Simeon was\\nloath to leave the spot, for his spirit appeared to\\nhis weeping follower and said, I will not leave this\\ncolumn, and this blessed mountain. For I have\\ngone to rest, as the Lord willed, but do thou not\\ncease to minister in this place and the Lord will\\nrepay thee in heaven/\\nHis body was carried down the mountain to\\nAntioch. Heading the solemn procession were the\\npatriarch, six bishops, twenty-one counts and six", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0056.jp2"}, "57": {"fulltext": "M O N A ST I C I S M in the E A S T 57\\nthousand soldiers, and Antioch, says Gibbon,\\nrevered his bones as her glorious ornament and\\nimpregnable defence.\\nThe Cenobites of the East\\nWe cannot linger with these hermits. I pass\\nnow to the cenobitic* life. We go back in years\\nand return to Egypt. Man is a social animal, and\\nthe social instinct is so strong that even hermits are\\nswayed by its power and get tired of living apart\\nfrom one another. When Anthony died the deserts\\nwere studded with hermitages, and those of excep-\\ntional fame were surrounded by little clusters of\\nhuts and dens. Into these cells crowded the hermits\\nwho wished to be near their master.\\nThus, step by step, organized or cenobitic\\nmonasticism easily and naturally came into exist-\\nence. The anchorites crawled from their dens every\\nday to hear the words of their chief saint, a\\npractice giving rise to stated meetings, with rules\\nfor worship. Regulations as to meals, occupations,\\ndress, penances, and prayers naturally follow.\\nAppendix, Note C.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0057.jp2"}, "58": {"fulltext": "58 MONKS and MONASTERIES\\nThe author of the first monastic rules is said to\\nhave been Pachomius, who was born in Egypt about\\nthe year 292 A. D. He was brought up in pagan-\\nism but was converted in early life while in the\\narmy. On his discharge he retired with a hermit to\\nTabenna, an island in the Nile. It is said he never\\nate a full meal after his conversion, and for fifteen\\nyears slept sitting on a stone. Natural gifts fitted\\nhim to become a leader, and it was not long before\\nhe was surrounded by a congregation of monks\\nfor whom he made his rules.\\nThe monks of Pachomius were divided into\\nbands of tens and hundreds, each tenth man being\\nan under officer in turn subject to the hundredth, and\\nall subject to the superior or abbot of the mother\\nhouse. They lived three in a cell, and a congregation\\nof cells constituted a laura or monastery. There\\nwas a common room for meals and worship. Each\\nmonk wore a close fitting tunic and a white goat-\\nskin upper garment which was never laid aside at\\nmeals or in bed, but only at the Eucharist. Their\\nfood usually consisted of bread and water, but\\noccasionally they enjoyed such luxuries as oil, salt,\\nfruits and vegetables. They ate in silence, which", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0058.jp2"}, "59": {"fulltext": "M O N A S T I C I S M in the E A S T 59\\nwas sometimes broken by the solemn voice of a\\nreader.\\nNo man, says Jerome, dares look at his\\nneighbor or clear his throat. Silent tears roll down\\ntheir cheeks, but not a sob escapes their lips.\\nTheir labors consisted of some light handiwork or\\ntilling the fields. They grafted trees, made bee-\\nhives, twisted fish-lines, wove baskets and copied\\nmanuscripts. It was early apparent that as man\\ncould not live alone so he could not live without\\nlabor. We shall see this principle emphasized\\nmore clearly by Benedict, but it is well to notice\\nthat a t this remote jky_provisiorjL_was m ade__for\\nsecular employments. Jerome enjoins Rusticus,\\na young monk, always to have some work on hand\\nthat the devil may find him busy. Hoe your\\nground, says he, set out cabbages convey\\nwater to them in conduits, that you may see with\\nyour own eyes the lovely vision of the poet,\\nArt draws fresh water from the hilltop near,\\nTill the stream, flashing down among the rocks,\\nCools the parched meadows and allays their thirst.\\nThere were individual cases of excessive self-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0059.jp2"}, "60": {"fulltext": "60 MONKS and MONASTERIES\\ntorture even among these congregations of monks,\\nbut we may say that ordinarily, organized monas-\\nticism was altogether less severe upon the individual\\nthan anchoretic life. The fact that the monk was\\nseeking human fellowship is evidence that he was\\nbecoming more humane, and this softening of his\\nspirit betrayed itself in his treatment of himself.\\nThe aspect of life became a little brighter and\\nhappier.\\nFour objects were comprehended in these monastic\\nrules, solitude, manual labor, fasting and prayer.\\nWe need not pity these dwellers far from walled\\ncities and the marts of trade. Indeed, they claim\\nno sympathy. Religious ideals can make strange\\ntransformations in man s disposition and tastes.\\nThey loved their hard lives.\\nThe hermit Abraham said to John Cassian,\\nWe know that in these, our regions, there are\\nsome secret and pleasant places, where fruits are\\nabundant and the beauty and fertility of the gardens\\nwould supply our necessities with the slightest toil.\\nWe prefer the wilderness of this desolation before\\nall that is fair and attractive, admitting no com-\\nparison between the luxuriance of the most exuber-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0060.jp2"}, "61": {"fulltext": "MONASTICISM in the EAST 61\\nant soil and the bitterness of these sands. Jerome\\nhimself exclaimed, Others may think what they\\nlike and follow each his own bent. But to me a\\ntown is a prison and solitude paradise.\\nThe three vows of chastity, poverty and obedi-\\nence were adopted and became the foundation stones\\nof the monastic institution, to be found in every\\nmonastic order. There is a typical illustration in\\nKingsley s Hypatia of what they meant by obedience.\\nPhilammon, a young monk, was consigned to the care\\nof Cyril, the Bishop of Alexandria, and a factious,\\ncruel man, with an imperious will. The bishop\\nreceived and read his letter of introduction and thus\\naddressed its bearer, Philammon, a Greek. You\\nare said to have learned to obey. If so, you have\\nalso learned to rule. Your father-abbot has trans-\\nferred you to my tutelage. You are now to obey\\nme. And I will, was the quick response.\\nWell said. Go to that window and leap forth into\\nthe court. Philammon walked to it and opened\\nit. The pavement was fully twenty feet below, but\\nhis business was to obey and not to take measure-\\nments. There was a flower in a vase upon the sill.\\nHe quietly removed it, and in an instant would have", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0061.jp2"}, "62": {"fulltext": "6i MONKS and MONASTERIES\\nleaped for life or death, when Cyril s voice thun-\\ndered, Stop\\nThe Pachomian monks despised possessions of\\nevery kind. The following pathetic incident shows\\nthe frightful extent to which they carried this prin-\\nciple, and also illustrates the character of that sub-\\nmission to which the novitiate voluntarily assented\\nCassian described how Mutius sold his possessions\\nand with his little child of eight asked admission to\\na monastery. The monks received but disciplined\\nhim. He had already forgotten that he was rich,\\nhe must forget that he was a father. His child\\nwas taken, clothed in rags, beaten and spurned.\\nObedience compelled the father to look upon his\\nchild wasting with pain and grief, but such was his\\nlove for Christ, says the narrator, that his heart was\\nrigid and immovable. He was then told to throw\\nthe boy into the river, but was stopped in the act\\nof obeying.\\nYet men, women, and even children, coveted this\\nlife of unnatural deprivations. Posterity, says\\nGibbon, might repeat the saying which had\\nformerly been applied to the sacred animals of the\\nsame country, that in Egypt it was less difficult to", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0062.jp2"}, "63": {"fulltext": "M O N A S T I C I S M in the E A S T 6 3\\nfind a god than a man. Though the hermit did\\nnot claim to be a god, yet there were more monks\\nin many monasteries than inhabitants in the neigh-\\nboring villages. Pachomius had fourteen hundred\\nmonks in his own monastery and seven thousand\\nunder his rule. Jerome says fifty thousand monks\\nwere sometimes assembled at Easter in the deserts\\nof Nitria. It was not uncommon for an abbot to V\\ncommand five thousand monks. St. Serapion\\nboasted of ten thousand. Altogether, so we are\\ntold, there were in the fifth century more than one\\nhundred thousand persons in the monasteries, three-\\nfourths of whom were men.\\nThe rule of Pachomius spread over Egypt into\\nSyria and Palestine. It was carried by Athanasius\\ninto Italy and Gaul. It existed in various modified\\nforms until it was supplanted by the Benedictine\\nrule.\\nLeaving Egypt, again we cross the Mediter-\\nranean into Asia Minor. Near the Black Sea, in a\\nwild forest abounding in savage rocks and gloomy\\nravines, there dwelt a young man of twenty-six.\\nHe had traveled in Egypt, Syria and Palestine.\\nHe had visited the hermits of the desert and studied", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0063.jp2"}, "64": {"fulltext": "64 MONKS and MONASTERIES\\nphilosophy and eloquence in cultured Athens. In\\nvirtue eminent, in learning profound, this poetic\\nsoul sought to realize its ideal in a lonely and\\ncherished retreat in a solitude of Pontus.\\nThe young monk is the illustrious saint and\\ngenius, Basil the Great, the Bishop of Caesarea,\\nand the virtual founder of the monastic institution\\nin the Greek church. The forest and glens around\\nhis hut belonged to him, and on the other bank of\\nthe river Iris his mother and sister were leading\\nsimilar lives, having abandoned earthly honors in\\npursuit of heaven. Hard crusts of bread appeased\\nhis hunger. No fires, except those which burned\\nwithin his soul, protected him from the wintry blast.\\nHis years were few but well spent. After a while^/\\nhis powerful intellect asserted itself and he was led\\ninto a clearer view of the true spiritual life. His\\npractical mind revolted against the gross ignorance\\nand meaningless asceticism of Egypt. He deter-\\nmined to form an order that would conform to the\\ninner meaning of the Bible and to a more sensible\\nconception of the religious life. For his time he\\nwas a wise legislator, a cunning workman and a\\ndaring thinker. The modification of his ascetic", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0064.jp2"}, "65": {"fulltext": "M O N A S T I C I S M in the E A S T 65\\nideal was attended by painful struggles. Many an\\nhour he spent with his bosom friend, Gregory of\\nNazianza, discussing the subject. The middle\\ncourse which they finally adopted is thus neatly\\ndescribed by Gregory\\nLong was the inward strife, till ended thus:\\nI saw, when men lived in the fretful world,\\nThey vantaged other men, but missed the while\\nThe calmness, and the pureness of their hearts.\\nThey who retired held an uprighter post,\\nAnd raised their eyes with quiet strength toward heaven\\nYet served self only, unfraternally.\\nAnd so, twixt these and those, I struck my path,\\nTo meditate with the free solitary,\\nYet to live secular, and serve mankind.\\nMonks in large numbers flocked to this mountain\\nretreat of Basil s. These he banded together in an\\norganization, the remains of which still live in the\\nGreek church. So great is the influence of his life\\nand teachings, that it is common though erroneous\\nto call all Oriental monks Basilians. His rules\\nare drawn up in the form of answers to two hundred\\nand three questions. He added to the three monastic\\nvows a fourth, which many authorities claim now\\n5", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0065.jp2"}, "66": {"fulltext": "66 MONKS and MONASTERIES\\nappeared for the first time, namely, that of irrevo-^/\\ncable vows once a monk, always a monk.\\nBasil did not condemn marriage, but he believed\\nthat it was incompatible with the highest spiritual\\nattainments. For the Kingdom of God s sake it\\nwas necessary to forsake all. Love not the world,\\nneither the things of the world, embraced to his\\nmind the married state. By avoiding the cares of\\nmarriage a man was sure to escape, so he thought,\\nthe gross sensuality of the age. He struck at the\\ndangers which attend the possession of riches, by\\nenforcing poverty. An abbot was appointed over\\nhis cloisters to whom absolute obedience was\\ndemanded. Everywhere men needed this lesson\\nof obedience. The discipline of the armies was\\nrelaxed. The authority of religion was set at\\nnaught laxity and disorder prevailed even among\\nthe monks. They went roaming over the country\\ncontrolled only by their whims. Insubordination\\nhad to be checked or the monastic institution was\\ndoomed. Hence, Basil was particular to enforce a\\nrespect for law and order.\\nAltogether this was an honest and serious attempt", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0066.jp2"}, "67": {"fulltext": "M O N A S T I C I S M in the E A S T 67\\nto introduce fresh power into a corrupt age and to\\nfaithfully observe the Biblical commands as Basil\\nunderstood them. The floods of iniquity were\\nengulfing even the church. A new standard had\\nto be raised and an inner circle of pious ana zealous\\nbelievers gathered from the multitude of half-pagan\\nChristians, or all was lost.\\nThe subsequent history of Greek monachism has\\nlittle interest. In Russia, at a late date, the Greek\\nmonks served some purpose in keeping alive the\\nnational spirit under the Tartar yoke, but the\\npractical benefits to the East were few, in com-\\nparison with the vigorous life of the Western mon-\\nasticism.\\nMontalembert, the brilliant champion of Christ-\\nian monasticism, becomes an adverse critic of the\\nsystem in the East, although it is noteworthy he\\nnow speaks of monasticism as it appears in the\\nGreek church, which he holds to be heretical yet\\nhis indictment is quite true They yielded to all\\nthe deleterious impulses of that declining society.\\nThey have saved nothing, regenerated nothing,\\nelevated nothing.\\nWe have visited the hermit in the desert and in", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0067.jp2"}, "68": {"fulltext": "68 MONKS and MONASTERIES\\nthe monastery governed by its abbot and its rules.\\nWe must view the monk in one other aspect, that\\nof theological champion. Here the hermit and the\\nmonk of the monastery meet on common ground.\\nThey were fighters, not debaters fighters, not dis-\\nciplined soldiers fighters, not persuading Christians.\\nThey swarmed down from the mountains like hun-\\ngry wolves. They fought heretics, they fought\\nbishops, they fought Roman authorities, they fought\\nsoldiers, and fought one another. Ignorant, fanat-\\nical and cruel, they incited riots, disturbed the public\\npeace and shed the blood of foes.\\nTheological discord was made a thousand times\\nmore bitter by their participation in the controversies\\nof the time. Furious monks became the armed\\nchampions of Cyril, the Bishop of Alexandria.\\nThey insulted the prefect, drove out the Jews and,\\nto the everlasting disgrace of the monks, Cyril and\\nthe church, they dragged the lovely Hypatia from\\nher lecture hall and slew her with all the cruelty\\nsatanic ingenuity could devise. Against a back-\\nground of black and angry sky she stands forth,\\nas a soul through whose reason God made himself\\nmanifest. Her unblemished character, her learning", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0068.jp2"}, "69": {"fulltext": "MONASTICISM in the EAST 69\\nand her grace forever cry aloud against an ortho-\\ndoxy bereft alike of reason and of the spirit of the\\nNazarene.\\nThe fighting monks crowded councils and forced\\ndecisions. They deposed hostile bishops or kept\\ntheir favorites in power by murder and violence.\\nTwo black-cowled armies met in Constantinople,\\nand amid curses fought with sticks and stones a\\nbattle of creeds. Cries of Holy Holy! Holy!\\nmingled with, It s the day of martyrdom Down\\nwith the tyrant The whole East was kept in a\\nfeverish state. The Imperial soldiers confessed\\ntheir justifiable fears when they said, We would\\nrather fight with barbarians than with these monks.\\nNo wonder our perplexity increases and it seems\\nimpossible to determine what these men really did\\nfor the cause of truth. We have been unable to\\ndistinguish the hermit from the beasts of the fields.\\nWe hear his groans, see his tears, and watch him\\nstruggle with demons. We are disgusted with his\\nfilth, amused at his fancies, grieved at his supersti-\\ntion. We pity his agony and admire his courage.\\nWe watch the progress of order and rule out of\\nchaos. We see monasteries grow up around damp", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0069.jp2"}, "70": {"fulltext": "yo MONKS and MONASTERIES\\ncaves and dismal huts. We behold Simeon praying\\namong the birds of heaven, and look into the face\\nof the young and handsome Basil, in whom the\\nmonastic institution of the East reaches the zenith\\nof its power.\\nI am free to confess a profound reverence for\\nmany of these men determined at all hazards to\\nkeep their souls unspotted from the world. I bow\\nbefore a passion for righteousness ready to part\\nwith life itself if necessary. Yet the gross extrava-\\ngances, the almost incredible absurdities of their\\nunnatural lives compel us to withhold our judgment.\\nOne thing is certain, the strange life of those\\nfar-off years is an eloquent testimony to the inde-\\nstructible craving of the human soul for self-mastery\\nand soul-purity.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0070.jp2"}, "71": {"fulltext": "II\\nMONASTICISM IN THE WEST: ANTE-\\nBENEDICTINE MONKS 340-480 A. D.\\nWE ARE NOW to follow the fortunes\\nof the monastic system from its\\nintroduction in Rome to the time\\nof Benedict of Nursia, the founder\\nof the first great monastic order.\\nConstantine the Great, the first Christian em-\\nperor, who made Christianity the predominant\\nreligion in the Roman Empire, died in 337\\nA. D. Three years later Rome heard, probably\\nfor the first time, an authentic account of the\\nEgyptian hermits. The story was carried to the\\nEternal City by Athanasius, Bishop of Alexandria,\\none of the most remarkable characters in the early\\nchurch, a man of surpassing courage and persever-\\nance, an intrepid foe of heresy, heroic and\\ninvincible, as Milton styled him. Twenty of the\\n7i", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0071.jp2"}, "72": {"fulltext": "J2 MONKS and MONASTERIES\\nforty-six years of his official life were spent in\\nbanishment.\\nAthanasius was an intimate friend of the hermit\\nAnthony and a persistent advocate of the ascetic\\nideal. When he fled to Rome, in 340, to escape the\\npersecutions of the Arians, he took with him two\\nspecimens of monastic virtue Ammonius and\\nIsidore. These hermits, so filthy and savage in\\nappearance, albeit, as I trust, clean in heart, excited\\ngeneral disgust, and their story of the tortures and\\nholiness of their Egyptian brethren was received\\nwith derision. But men who had faced and con-\\nquered the terrors of the desert were not to be so\\neasily repulsed. Aided by other ascetic travelers\\nfrom the East they persisted in their propaganda\\nuntil contempt yielded to admiration. The enthu-\\nsiasm of the uncouth hermits became contagious.\\nThe Christians in Rome now welcomed the story\\nof the recluses as a Divine call to abandon a\\ndissolute society for the peace and joy of a desert\\nlife.\\nBut before this transformation of public opinion\\ncan be appreciated, it is needful to know something\\nof the social and religious condition of Rome in", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0072.jp2"}, "73": {"fulltext": "MONASTICISM in the WEST 73\\nthe days when Athanasius and his hermits walked\\nher streets.\\nAfter suffering frightful persecutions for three\\ncenturies, the Church had at last nominally con-\\nquered the Roman Empire nominally, because\\nalthough Christianity was to live, the Empire had to\\ndie. No medicine could have prevented the\\ndiseased old body from dying. The time had tome.\\nWhen the wretched inebriate embraces a spiritual\\nreligion with one foot in the grave, with a constitu-\\ntion completely undermined, and the seeds of death\\nplanted, then no repentance or lofty aspiration can\\nprevent physical death. It was so in Rome. The\\ndeath-throes were long and lingering, as befits the\\nend of a mighty giant, but death was certain. There\\nare many facts which explain the inability of a\\nconquering faith to save a tottering empire, but it\\nis impracticable for us to enter upon that wide\\nfield. Some help may be gained from that which\\nfollows.\\nOf morals, Rome was destitute. She possessed\\nthe material remains and superficial acquirements of\\na proud civilization, such as great public highways,\\nmarble palaces, public baths, temples and libraries.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0073.jp2"}, "74": {"fulltext": "74 MONKS and MONASTERIES\\nElegance of manners and acquisitions of wealth\\nindicate specious outward refinement. But these\\nthings are not sufficient to guarantee the permanence\\nof institutions or the moral welfare of a nation. In\\nthe souls of men there was a fatal degeneracy.\\nThere was outward prosperity but inward cor-\\nruption.\\nProfessor Samuel Dill, in his highly instructive\\nwork on Roman Society in the Last Century of\\nthe Western Empire, points out the fact that\\nRome s fall was due to economic and political causes\\nas well as to the deterioration of her morals. A\\nclose study of these causes, however, will reveal the\\npresence of moral influences. Professor Dill says\\nThe general tendency of modern inquiry has to\\ndiscover in the fall of that august and magnificent\\norganization, not a cataclysm, precipitated by the\\nimpact of barbarous forces, but a process slowly\\nprepared and evolved by internal and economic\\ncauses. Two of these causes were the dying out of\\nmunicipal liberty and self-government, and the separ-\\nation of the upper class from the masses by sharp\\ndistributions of wealth and privilege. It is indeed\\ntrue that these causes contributed to Rome s ruin", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0074.jp2"}, "75": {"fulltext": "M O N A S T I C I S M in the W E S T 75\\nthat the central government was weak that the civil\\nservice was oppressive and corrupt that the aristo-\\ncratic class was selfish and that the small landed\\nproprietors were steadily growing poorer and fewer,\\nwhile, on the contrary, the upper or senatorial class\\nwas increasing in wealth and power. But after due\\nemphasis has been accorded to these destructive\\nfactors, it yet remains true that the want of public\\nspirit and the prevailing cultivated selfishness may\\nbe traced to a decline of faith in those religious\\nideals that serve to stimulate the moral life and thus\\npreserve the national integrity.\\nSociety was divided into three classes. It is\\ncomputed that one-half the population were slaves.\\nA large majority of the remainder were paupers,\\nliving on public charity, and constituting a festering\\nsore that threatened the life of the social organism.\\nThe rich, who were relatively few, squandered\\nprincely incomes in a single night, and exhausted\\ntheir imaginations devising new and expensive forms\\nof sensuous pleasure. The profligacy of the nobles\\nalmost surpasses credibility, so that trustworthy des-\\ncriptions read like works of fiction. Farrar says\\nA whole population might be trembling lest they", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0075.jp2"}, "76": {"fulltext": "76 MONKS and MONASTERIES\\nshould be starved by the delay of an Alexandrian\\ncorn ship, while the upper classes were squandering\\na fortune at a single banquet, drinking out of\\nmyrrhine and jeweled vases worth hundreds of\\npounds, and feasting on the brains of peacocks and\\nthe tongues of nightingales. The frivolity of the\\nsocial and political leaders of Rome, the insane\\nthirst for lust and luxury, the absence of seriousness\\nin the face of frightful, impending ruin, almost\\njustify the epigram of Silvianus, Rome was laugh-\\ning when she died.\\nOn that hard pagan world disgust\\nAnd secret loathing fell\\nDeep weariness and sated lust\\nMade human life a hell.\\nIn his cool hall, with haggard eyes,\\nThe Roman noble lay j\\nHe drove abroad in furious guise\\nAlong the Appian Way j\\nHe made a feast, drank fierce and fast,\\nAnd crowned his hair with flowers\\nNo easier nor no quicker past\\nThe impracticable hours.\\nPagan mythology and Pagan philosophy were\\npowerless to resist this downward tendency.\\nAlthough Christianity had become the state religion,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0076.jp2"}, "77": {"fulltext": "MONASTICISM in the WEST 77\\nit was itself in great danger of yielding to the decay-\\nthat prevailed. The Empire was, in fact, but\\nnominally Christian. Thousands of ecclesiastical\\nadherents were half pagan in their spirit and prac-\\ntice. Harnack declares, They were too deeply\\naffected by Christianity to abandon it, but too little\\nto be Christians, Pure religious enthusiasm waned,\\nideals received a new form, and the dependence and\\nresponsibility of individuals became weaker. Even\\nordinary courage had everywhere declined and the\\npleasures of the senses controlled the heart of\\nChristian society.\\nMany of the men who should have resisted this\\ngross secularization of the church, who ought to\\nhave set their faces against the departure from\\napostolic ideals by exalting the standards of the\\nearlier Christianity these men, the clergy of the\\nChristian church, had deserted their post of duty\\nand surrendered to the prevailing worldliness.\\nJerome describes, with justifiable sarcasm, these\\nmoral weaklings, charged with the solemn respon-\\nsibility of preaching a pure gospel to a dying\\nempire. cc Such men think of nothing but their\\ndress they use perfumes freely, and see that there", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0077.jp2"}, "78": {"fulltext": "78 MONKS and MONASTERIES\\nare no creases in their leather shoes. Their curling\\nhair shows traces of the tongs their fingers glisten\\nwith rings they walk on tiptoe across a damp\\nroad, not to splash their feet. When you see men\\nacting that way, think of them rather as bride-\\ngrooms than as clergymen. If he sees a pillow\\nthat takes his fancy, or an elegant table-cover, or,\\nindeed, any article of furniture, he praises it, looks\\nadmiringly at it, takes it into his hand, and, com-\\nplaining that he has nothing of the kind, begs or\\nrather extorts it from its owner. Such trifling folly\\nwas fatal. The times demanded men of vigorous\\nspirit, who dared to face the general decline, and cry\\nout in strong tones against it. The age needed\\nmoral warriors, with the old Roman courage and\\nlove of sacrifice martyrs willing to rot in prison or\\nshed their blood in the street, not effeminate men,\\ntoying with fancy table-covers and tiptoeing across a\\nsprinkled road. cc And as a background, says\\nKingsley, to all this seething heap of corruption,\\nmisrule and misery, hung the black cloud of the\\nbarbarians, the Teutonic tribes from whom we derive\\nour best blood, ever coming nearer and nearer,\\nwaxing stronger and stronger, to be soon the con-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0078.jp2"}, "79": {"fulltext": "M O N A S T I C I S M in the W E S T 79\\nquerors of the Caesars and the masters of the world.\\nBut there were many pure and sincere Christians\\na saving remnant. The joyous alacrity with which\\nmen and women responded to the monastic call, and\\nentered upon careers of self-torture for the sake of\\ndeliverance from moral corruption, shows that the\\nspirit of true faith was not extinct. These seekers\\nafter righteousness may be described as cc a dismal\\nand fanatical set of men, overlooking the practical\\naims of life, but it is a fair question to ask, if\\nthey had not abandoned the world to its fate would\\nthey not have shared that fate The glory of\\nthat age, says Professor Dill, is the number of\\nthose who were capable of such self-surrender and\\nan age should be judged by its ideals, not by the\\nmediocrity of conventional religion masking worldly\\nself-indulgence. This we have always with us the\\nother we have not always.\\nYet the sad fact remains that the transforming\\npower of Christianity was practically helpless before\\nthe surging floods of vice and superstition. The\\nnoble struggles of a few saints were as straws in a\\nhurricane. The church had all she could do to save\\nherself.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0079.jp2"}, "80": {"fulltext": "80 MONKS and MONASTERIES\\nWhen Christianity itself was in such need of\\nreform, says Lord, when Christians could scarcely\\nbe distinguished from pagans in love of display,\\nand in egotistical ends, how could it reform the\\nworld? When it was a pageant, a ritualism, an\\narm of the state, a vain philosophy, a superstition,\\na formula, how could it save, if ever so dominant\\nThe corruptions of the church in the fourth century\\nare as well authenticated as the purity and moral\\nelevation of Christians in the second century.\\nEven in the early days of Christianity the ruin of\\nRome was impending, but, at that time, the\\nadherents of the Christian religion were few and\\npoor. They did not possess enough power and\\ninfluence to save the state. When monasticism\\ncame to Rome, the lords of the church were get-\\nting ready to sit upon the thrones of princes, but\\nthe dazzling victory of the church was not a spiritual\\nconquest of sin, so the last ray of hope for the\\nEmpire was extinguished. Her fall was inevitable.\\nWith this outlined picture in mind, fancy Athan-\\nasius and his monks at Rome. These men despise\\nluxury and contemn riches. They have come to\\nmake Rome ring with the old war cries, although", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0080.jp2"}, "81": {"fulltext": "MONASTICISM in the WEST 81\\nthey wrestled not against flesh and blood, but against\\nspiritual wickedness in high places. Terror and\\ndespair are on every side, but they are not afraid.\\nThey know what it means to face the demons of\\nthe desert, to lie down at night with wild beasts\\nfor companions. They have not yielded to the\\ndepravity of the human heart and the temptations\\nof a licentious age. They have conquered sinful\\nappetites by self-abnegation and fasting. They come\\nto a distracted society with a message of peace a\\npeace won by courageous self-sacrifice. They call\\nmen to save their perishing souls by surrendering\\ntheir wills to God and enlisting in a campaign\\nagainst the powers of darkness. They appeal to\\nthe ancient spirit of courage and love of hardship.\\nThey arouse the dormant moral energies of the\\nprofligate nobles, proud of the past and sick of the\\npresent. The story of Anthony admonished Rome\\nthat a life of sensuous gratification was inglorious,\\nunworthy of the true Roman, and that the flesh\\ncould be mastered by heroic endeavor.\\nWomen, who spent their hours in frivolous\\namusements, welcomed with gratitude the discovery\\nthat they could be happy without degradation, and\\nT~T", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0081.jp2"}, "82": {"fulltext": "82 MONKS and MONASTERIES\\njoyfully responded to the call of righteousness.\\nDespising themselves, says Kingsley, despising\\ntheir husbands to whom they had been wedded in\\nloveless wedlock, they too fled from a world which\\nhad sated and sickened them.\\nWoman s natural craving for lofty friendships and\\npure aspirations found satisfaction in the monastic\\nideal. She fled from the incessant broils of a cor-\\nrupt court, from the courtesans that usurped the\\nplace of the wife, from the insolence and selfishness\\nof men who scorned even the appearance of virtue\\nand did not hesitate to degrade even their wives and\\nsisters. She would disprove the biting sarcasm of\\nJuvenal,\\nWomen, in judgment weak, in feeling strong,\\nBy every gust of passion borne along.\\nA woman stops at nothing, when she wears\\nRich emeralds round her neck, and in her ears\\nPearls of enormous size these justify\\nHer faults, and make all lawful in her eye.\\nTherefore did the women hear with tremulous\\neagerness the story of the saintly inhabitants of the\\ndesert, and flinging away their trinkets, they\\nhastened to the solitude of the cell, there to mourn", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0082.jp2"}, "83": {"fulltext": "MONASTICISM in the WEST 83\\ntheir folly and seek pardon and peace at the feet\\nof the Most High.\\nLikewise, the men, born to nobler tasks than\\nfawning upon princes and squandering life and\\nfortune in gluttony and debauchery, blushed for\\nshame, and abandoned forever the company of\\nsensualists and parasites. Potitianus, a young\\nofficer of rank, read the life of Anthony, and cried\\nto his fellow-soldier cc Tell me, I pray thee,\\nwhither all our labors tend What do we seek\\nFor whom do we carry arms What can be our\\ngreatest hope in the palace but to be friends to the\\nEmperor And how frail is that fortune What\\nperils When shall this be Inspired by the\\nmonastic story he exchanged the friendship of the\\nEmperor for the friendship of God, and the military\\nlife lost all its attractiveness.\\nA philosopher and teacher hears the same narra-\\ntive, and his countenance becomes grave he seizes\\nthe arm of Alypius, his friend, and earnestly asks\\nWhat, then, are we doing How is this What\\nhast thou been hearing These ignorant men rise\\nthey take Heaven by force, and we, with our heart-\\nless sciences, behold us wallowing in the flesh and", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0083.jp2"}, "84": {"fulltext": "84 MONKS and MONASTERIES\\nin our blood Is it shameful to follow them, and\\nare we not rather disgraced by not following them\\nSo, disgusted with his self-seeking career, his round\\nof empty pleasures, he, too, is moved by this higher\\ncall to abandon his wickedness and devote his genius\\nto the cause of righteousness.\\nAmbrose, Paulinus, Chrysostom, Basil, Gregory,\\nand many others, holding important official posts or\\ncandidates for the highest honors, abandoned all\\ntheir chances of political preferment in order to\\npreach the gospel of ascetic Christianity.\\nYes, for good or evil, Rome is profoundly stirred.\\nThe pale monk, in all his filth and poverty, is the\\nmaster of the best hearts in the capital. Every one\\nin whom aspiration is still alive, who longs for some\\nnew light, and all who vaguely grope after a higher\\nlife, hear his voice and become pliant to his will.\\nGreat historic movements, says Grimke, are\\nborn not in whirlwinds, in earthquakes, and pomps\\nof human splendor and power, but in the agonies\\nand enthusiasms of grand, heroic spirits. Monastic\\nhistory, like secular, centers in the biographies of\\nsuch great men as Anthony, Basil, Jerome, Benedict,\\nFrancis, Dominic and Loyola. To understand the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0084.jp2"}, "85": {"fulltext": "M O N A S T I C I S M in the W E S T 85\\ncharacter of the powerful forces set in motion by\\nthe coming of the monks to Rome, it is necessary\\nto know the leading spirits whose preeminent\\nabilities and lofty personalities made Western\\nmonasticism what it was.\\nThe time is about 418 A. D. the place, a\\nmonastery in Bethlehem, near the cave of the\\nNativity. In a lonely cell, within these monastic\\nwalls, we shall find the man we seek. He is so\\nold and feeble that he has to be raised in his bed by\\nmeans of a cord affixed to the ceiling. He spends\\nhis time chiefly in reciting prayers. His voice, once\\nclear and resonant, sinks now to a whisper. His\\nfailing vision no longer follows the classic pages of\\nVirgil or dwells fondly on the Hebrew of the Old\\nTestament. This is Saint Jerome, the champion\\nof asceticism, the biographer of hermits, the lion of\\nChristian polemics, the translator of the Bible, and\\nthe worthy, brilliant, determined foe of a dissolute\\nsociety and a worldly church. Although he spent\\nthirty-four years of his life in Palestine, I shall con-\\nsider Jerome in connection with the monasticism of\\nthe West, for it was in Rome that he exercised his\\ngreatest influence. His translation of the Scriptures", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0085.jp2"}, "86": {"fulltext": "86 MONKS and MONASTERIES\\nis the Vulgate of the Roman church, and his name\\nis enrolled in the calendar of her saints. He is,\\nobserves Schaff, cc the connecting link between the\\nEastern and Western learning and religion.\\nBy charming speech and eloquent tongue Jerome\\nwon over the men, but principally the women, of\\nRome to the monastic life. So powerful was his\\nmessage when addressed to the feminine heart, that\\nmothers are said to have locked their daughters in\\ntheir rooms lest they should fall under the influence\\nof his magnetic voice. It was largely owing to his\\nown labors that he could write in after years\\nFormerly, according to the testimony of the\\napostles, there were few rich, few noble, few powerful\\namong the Christians. Now, it is no longer so.\\nNot only among the Christians, but among the\\nmonks are to be found a multitude of the wise, the\\nnoble and the rich.\\nNear to the very year that Athanasius came to\\nRome, or about 340 A. D., Jerome was born at\\nStridon, in Dalmatia, in what is now called the\\nAustro-Hungarian monarchy. His parents were\\nmodestly wealthy and were slaveholders. His\\nstudent days were spent in Rome, where he divided", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0086.jp2"}, "87": {"fulltext": "M O N A S T I C I S M in the W E S T 87\\nhis time between the study of books and the revels\\nof the streets. One day some young Christians\\ninduced him to visit the catacombs with them.\\nHere, before the graves of Christian martyrs, a\\nquiet and holy influence stole into his heart, that\\nfinally led to his conversion and baptism. Embrac-\\ning the monastic ideal, he gathered around him a\\nfew congenial friends, who joined him in a covenant\\nof rigid abstinence and ascetic discipline. Then\\nfollowed a year of travel with these companions,\\nthrough Asia Minor, ending disastrously at Antioch.\\nOne of his friends returned home, two of them\\ndied, and he himself became so sick with fever that\\nhis life was despaired of. Undismayed by these\\nevils, brought on by excessive austerities, he\\ndetermined to retire to a life of solitude.\\nAbout fifty miles southeast from Antioch was a\\nbarren waste of nature but a paradise for monks\\nthe Desert of Chalcis. On its western border were\\nseveral monasteries. All about for miles, the dreary\\nsolitudes were peopled with shaggy hermits. They\\nsaw visions and dreamed dreams in caves infested\\nby serpents and wild beasts. They lay upon the\\nsands, scorched in summer by the blazing sun, and", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0087.jp2"}, "88": {"fulltext": "88 MONKS and MONASTERIES\\nchilled in winter by the winds that blew from snow-\\ncapped mountains. For five years, Jerome dwelt\\namong these demon-fighting recluses. Clad in\\nsackcloth stained by penitential tears, he toiled for\\nhis daily bread, and struggled against visions of\\nRoman dancing girls. He was a most industrious\\nreader of books and a great lover of debate.\\nMonks from far and near visited him, and together\\nthey discussed questions of theology and philosophy.\\nBut we may not follow this varied and eventful\\nlife in all its details. After a year or two spent at\\nConstantinople, and three years at Rome, he returned\\nto the East, visiting the hermits of Egypt on his\\nway, and finally settled at Bethlehem. His fame\\nsoon drew around him a great company of monks.\\nThese he organized into monasteries. He built a\\nhospital, and established an inn for travelers. Lack-\\ning the necessary funds to carry out his projects, he\\ndispatched his brother to the West with instructions\\nto sell what was left of his property, and the pro-\\nceeds of this sale he devoted to the cause. While\\nin Bethlehem he wrote defences of orthodoxy,\\neulogies of the dead, lives of saints and com-\\nmentaries on the Bible. He also completed his", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0088.jp2"}, "89": {"fulltext": "MONASTICISM in the WEST 89\\ntranslation of the Scriptures, and wrote numerous\\nletters to persons dwelling in various parts of the\\nempire.\\nJerome rendered great service to monasticism by\\nhis literary labors. He invested the dullest of lives\\nwith a halo of glory under the magic touch of his\\nrhetoric the wilderness became a gladsome place and\\nthe desert blossomed as the rose. His glowing lan-\\nguage transfigured the pale face and sunken eyes\\nof the starved hermit into features positively beau-\\ntiful, while the rags that hung lobsely upon his\\nemaciated frame became garments of lustrous\\nwhite. Oh, that I could behold the desert, he\\ncries, lovelier than any city Oh, that I could see\\nthose lonely spots made into a paradise by the saints\\nthat throng them Without detracting from the\\nbitterness of the prospect, he glorifies the courage\\nthat can face the horrors of the desert, and the heart\\nthat can rejoice midst the solitude of the seas.\\nHear him describe the home of Bonosus, a hermit\\non an isle in the Adriatic\\nBonosus, your friend, is now climbing the ladder\\nforeshown in Jacob s dream. He is bearing his\\ncross, neither taking thought for the morrow, nor", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0089.jp2"}, "90": {"fulltext": "90 MONKS and MONASTERIES r\\nlooking back at what he has left. Here you have\\na youth, educated with us in the refining accom-\\nplishments of the world, with abundance of wealth\\nand in rank inferior to none of his associates\\nyet he forsakes his mother, his sister, and his\\ndearly loved brother, and settles like a new tiller\\nof Eden on a dangerous island, with the sea roar-\\ning round its reefs, while its rough crags, bare\\nrocks and desolate aspect make it more terrible\\nstill. He sees the glory of God which\\neven the apostles saw not, save in the desert.\\nHe beholds, it is true, no embattled towns, but\\nhe has enrolled his name in the new city. Gar-\\nments of sackcloth disfigure his limbs, yet so he\\nwill the sooner be caught up to meet Christ in\\nthe clouds. Round the entire island roars the\\nfrenzied sea, while the beetling crags along its\\nwinding shores resound as the billows beat against\\nthem. Precipitous cliffs surround his dreadful\\nabode as if it were a prison. He is careless,\\nfearless, armed from head to foot in the apostles*\\narmor.\\nListen to these trumpet tones as Jerome calls\\nto a companion of his youth in Rome O des-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0090.jp2"}, "91": {"fulltext": "M O N A S T I C I S M in the W E S T 91\\nert, enamelled with the flowers of Christ O\\nretreat, which rejoicest in the friendship of God\\nWhat dost thou in the world, my brother, with\\nthy soul greater than the world How long wilt\\nthou remain in the shadow of roofs, and in the\\nsmoky dungeons of cities Believe me, I see\\nhere more light.\\nTo pass hastily over such appeals, coming from\\ndistant lands across the sea to stir the minds of\\nthe thoughtful in Rome, is to ignore one of the\\ncauses which produced the great exodus that fol-\\nlowed. He made men see that they were living in\\na moral Sodom, and that if they would save their\\nsouls they must escape to the desert. The power\\nof personal influence, of inspiring private letters,\\ncan hardly be overemphasized in studying the\\nremarkable progress of asceticism. Great awaken-\\nings in the moral, as in the political or the social\\nworld, may be traced to the profound influence\\nof individuals, whose prophetic insight and moral\\nenthusiasm unfold the germ of the larger move-\\nments. There may be widespread unrest, the\\nground may be prepared for the seed, but the\\nimmediate cause of universal uprisings is the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0091.jp2"}, "92": {"fulltext": "92 MONKS W MONASTERIES\\nclarion call of genius. Thus Luther s was the\\nvoice that cried in the wilderness, inciting a vast\\nhost for whom centuries had been preparing.\\nBut Jerome s fame as a man of learning, pos-\\nsessing a critical taste and a classic style of rare\\nbeauty and simplicity, must not blind us to the\\ncrowning glory of his brilliant career. He was\\nabove all a spiritual force. His chief appeal was\\nto the conscience. He warmed the most torpid\\nhearts by the fervor of his love, and encouraged\\nthe most hopeless by his fiery zeal and heroic\\nfaith. As a promoter of monasticism, he clashed\\nwith the interests of an enfeebled clergy and a\\ncorrupt laity. Nothing could swerve him from\\nhis course. False monks might draw terrible\\nrebukes from him, but the conviction that the soul\\ncould be delivered from captivity to the body\\nonly by mortification remained unshaken. He\\ninduced men to break the fetters of society that\\nthey might, under the more favorable circum-\\nstances of solitude, wage war against their unruly\\npassions.\\nWhen parents objected to his monastic views,\\nJerome quoted the saying of Jesus respecting the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0092.jp2"}, "93": {"fulltext": "MONASTICISM in the WEST 93\\nrenunciation of father and mother, and then said\\nThough thy mother with flowing hair and rent\\ngarments, should show thee the breasts which have\\nnourished thee though thy father should lie upon\\nthe threshold yet depart thou, treading over thy\\nfather, and fly with dry eyes to the standard of the\\ncross. The love of God and the fear of hell easily\\nrend the bonds of the household asunder. The\\nHoly Scripture indeed enjoins obedience, but he\\nwho loves them more than Christ loses his soul.\\nJerome vividly portrays his own spiritual conflicts.\\nThe deserts were crowded with saintly soldiers\\nbattling against similar temptations, the nature of\\nwhich is suggested by the following excerpt from\\nJerome s writings: How often, he says, when\\nI was living in the desert, in the vast solitude which\\ngives to hermits a savage dwelling-place, parched\\nby a burning sun, how often did I fancy myself\\namong the pleasures of Rome I used to sit\\nalone because I was filled with bitterness. Sack-\\ncloth disfigured my unshapely limbs and my skin\\nfrom long neglect had become black as an Ethio-\\npian s. Tears and groans were every day my\\nportion and if drowsiness chanced to overcome", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0093.jp2"}, "94": {"fulltext": "94 MONKS and MONASTERIES\\nmy struggles against it, my bare bones, which hardly\\nheld together, clashed against the ground. Now,\\nalthough in my fear of hell I had consigned myself\\nto this prison where I had no companions but\\nscorpions and wild beasts, I often found myself\\namid bevies of girls. Helpless, I cast myself at\\nthe feet of Jesus, I watered them with my tears,\\nand I subdued my rebellious body with weeks of\\nabstinence. I remember how I often cried aloud\\nall night till the break of day. I used to dread my\\ncell as if it knew my thoughts, and stern and angry\\nwith myself, I used to make my way alone into the\\ndesert. Wherever I saw hollow valleys, craggy\\nmountains, steep cliffs, there I made my oratory\\nthere the house of correction for my unhappy flesh.\\nThere, also, when I had shed copious tears and\\nhad strained my eyes to heaven, I sometimes felt\\nmyself among angelic hosts and sang for joy and\\ngladness/\\nNo doubt these men were warring against nature.\\nTheir yielding to the temptation to obtain spiritual\\ndominance by self-flagellation and fasting may be\\ncriticized in the light of modern Christianity.\\nFanaticism defies nature, says F. W. Robertson,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0094.jp2"}, "95": {"fulltext": "M O N A S T I C I S M in the W E S T 95\\nChristianity refines it and respects it. Christianity\\ndoes not denaturalize, but only sanctifies and refines\\naccording to the laws of nature. Christianity does\\nnot destroy our natural instincts, but gives them a\\nhigher and nobler direction. To all this I must\\nassent, but, at the same time, I cannot but reve-\\nrence that pure passion for holiness which led men,\\ndespairing of acquiring virtue in a degenerate age,\\nto flee from the world and undergo such torments\\nto attain their soul s ideal. The form, the method\\nof their conflict was transient, the spirit and pur-\\npose eternal. All honor to them for their magnifi-\\ncent and terrible struggle, which has forever exalted\\nthe spiritual ideal, and commanded men everywhere\\nto seek first the Kingdom of God and its right-\\neousness.\\nJerome was always fond of the classics, although\\npagan writers were not in favor with the early\\nChristians. One night he dreamed he was called\\nto the skies where he was soundly flogged for read-\\ning certain pagan authors. This vision interrupted\\nhis classical studies for a time. In later years he\\nresumed his beloved Virgil and he vigorously\\ndefended himself against those who charged him", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0095.jp2"}, "96": {"fulltext": "96 MONKS and MONASTERIES\\nwith being a Pagan and an apostate on account of\\nhis love for Greek and Roman literature. If his\\nadmiration for Virgil was the Devil s work, I but\\ngive the Devil his due when I declare that much\\nof the charm of Jerome s literary productions is\\nowing to the inspiration of classic models.\\nOur attention must now be transferred from\\nJerome to the high-born Roman matrons, who laid\\noff their silks that they might clothe themselves in\\nthe humble garb of the nun. As the narrative\\nproceeds I shall let Jerome speak as often as pos-\\nsible, that the reader may become acquainted with\\nthe style of those biographies and eulogies which\\nwere the talk of Rome, and which have been\\nadmired so highly by succeeding generations.\\nThose who embraced monasticism in Rome did\\nso in one of two ways. Some sold their posses-\\nsions, adopted coarse garments, and subsisted on\\nthe plainest food, but they did not leave the city\\nand were still to be seen upon the streets. Jerome\\nwrites to Pammachius Who would have believed\\nthat a last descendant of the consuls, an ornament\\nof the race of Camillus, could make up his mind\\nto traverse the city in the black robe of a monk,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0096.jp2"}, "97": {"fulltext": "M O N A S T I C I S M in the W E S T 97\\nand should not blush to appear thus clad in the\\nmidst of senators. Some of those who remained\\nat Rome established a sort of retreat for their ascetic\\nfriends.\\nBut another class left Rome altogether. Some\\ntook up their abode on the rugged isles of the\\nAdriatic or the Mediterranean. Large numbers of\\nthem went to the East, principally to Palestine.\\nJerome was practically the abbot of a Roman\\ncolony of monks and nuns. Two motives, beside\\nthe general ruling desire to achieve holiness, pro-\\nduced this exodus to the Holy Land, which culmi-\\nnated centuries later in the crusades. One was a\\ndesire to see the deserts and caves, the abode of\\nhermits famous for piety and miracles. Jerome, as\\nI have shown, invested these lonely retreats and\\nstrange characters with a sort of holy romance, and\\nhence, faith, mingled with curiosity, led men to the\\nEast. Another motive was the desire to visit the\\nland of the Saviour, to tread the soil consecrated\\nby his labors of love, to live a life of poverty in the\\nland where He had no home He could call his own.\\nSt. Paula was one of the women who left Rome\\nand went to Palestine. The story of her life is\\n7", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0097.jp2"}, "98": {"fulltext": "98 MONKS and MONASTERIES\\ntold in a letter designed to comfort her daughter\\nEustochium at the time of Paula s death. The\\nepistle begins If all the members of my body-\\nwere to be converted into tongues, and if each of\\nmy limbs were to be gifted with a human voice, I\\ncould still do no justice to the virtues of the holy\\nand venerable Paula. Of the stock of the Gracchi,\\ndescended from the Scipios, she yet preferred Beth-\\nlehem to Rome, and left her palace glittering with\\ngold to dwell in a mud cabin. Her husband was\\nof royal blood and had died leaving her five children.\\nAt his death, she gave herself to works of charity.\\nThe poor and sick she wrapped in her own blankets.\\nShe began to tire of the receptions and other social\\nduties which her position entailed upon her. While\\nin this frame of mind, two Eastern bishops were\\nentertained at her home during a gathering of\\necclesiastics. They seem to have imparted the\\nmonastic impulse, perhaps by the rehearsal of\\nmonastic tales, for we are informed that at this time\\nshe determined to leave servants, property and\\nchildren, in order to embrace the monastic life.\\nLet us stand with her children and kinsfolk on\\nthe shore of the sea as they take their final farewell", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0098.jp2"}, "99": {"fulltext": "M O N A S T I C I S M in the W E S T 99\\nof Paula. The sails were set and the strokes of\\nthe rowers carried the vessel into the deep. On\\nthe shore little Toxotius stretched forth his hands\\nin entreaty, while Rufina, now grown up, with\\nsilent sobs besought her mother to wait until she\\nshould be married. But still Paula s eyes were dry\\nas she turned them heavenwards, and she overcame\\nher love for her children by her love for God. She\\nknew herself no more as a mother that she might\\napprove herself a handmaid of Christ. Yet her\\nheart was rent within her, and she wrestled with her\\ngrief as though she were being forcibly separated\\nfrom parts of herself. The greatness of the affec-\\ntion she had to overcome made all admire her\\nJ victory the more. Though it is against the laws\\nof nature, she endured this trial with unabated\\nfaith.\\nSo the vessel ploughed onward, carrying the\\nmother who thought she was honoring God and\\nattaining the true end of being through ruthless\\nstrangling of maternal love. She visited Syria and\\nEgypt and the islands of Ponta and Cyprus. At\\nthe feet of the hermit fathers she begged their\\nblessing and tried to emulate the virtues she", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0099.jp2"}, "100": {"fulltext": "ioo MONKS and MONASTERIES\\nbelieved they possessed. At Jerusalem she fell\\nupon her face and kissed the stone before the\\nsepulcher. What tears she shed, what groans\\nshe uttered, what grief she poured out all Jeru-\\nsalem knows\\nShe established two monasteries at Bethlehem,\\none of which was for women. Here, with her\\ndaughter, she lived a life of rigid abstinence. Her\\nnuns had nothing they could call their own. If\\nthey paid too much attention to dress Paula said,\\nA clean body and a clean dress mean an unclean\\nsoul. To her credit, she was more lenient with\\nothers than with herself. Jerome admits she went\\nto excess, and prudently observes Difficult as it\\nis to avoid extremes, the philosophers are quite\\nright in their opinion that virtue is a mean and vice\\nan excess, or, as we may express it in one short\\nsentence, in nothing too much. Paula swept\\nfloors and toiled in the kitchen. She slept on the\\nground, covered by a mat of goat s hair. Her\\nweeping was incessant. As she meditated over the\\nScriptures, her tears fell so profusely that her sight\\nwas endangered. Jerome warned her to spare her\\neyes, but she said I must disfigure that face", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0100.jp2"}, "101": {"fulltext": "MONASTICISM in the WEST 101\\nwhich, contrary to God s commandment, I have\\npainted with rouge, white lead and antimony.\\nIf this be a sin against the Almighty, bear witness,\\nO ye daughters of Eve Her love for the poor\\ncontinued to be the motive of her great liberality.\\nIn fact, her giving knew no bounds. Fuller wisely\\nremarks that liberality must have banks as well as\\na stream but Paula said Cf My prayer is that I\\nmay die a beggar, leaving not a penny to my\\ndaughter and indebted to strangers for my winding\\nsheet. Her petition was literally granted, for she\\ndied leaving her daughter not only without a penny\\nbut overwhelmed in a mass of debts.\\nAs Jerome approaches the description of Paula s\\ndeath, he says Hitherto the wind has all been in\\nmy favor and my keel has smoothly ploughed\\nthrough the heaving sea. But now my bark is\\nrunning upon the rocks, the billows are mountain\\nhigh, and imminent shipwreck awaits me. Yet\\nPaula, like David, must go the way of all the earth.\\nSurrounded by her followers chanting psalms, she\\nbreathed her last. An immense concourse of\\npeople attended her funeral. Not a single monk\\nlingered in his cell. Thus, the twenty hard years", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0101.jp2"}, "102": {"fulltext": "io2 MONKS and MONASTERIES\\nof self-torture for this Roman lady of culture ended\\nin the rest of the grave.\\nUpon her tombstone was placed this significant\\ninscription\\nWithin this tomb a child of Scipio lies,\\nA daughter of the far-famed Pauline house,\\nA scion of the Gracchi, of the stock\\nOf Agamemnon s self, illustrious\\nHere rests the lady Paula, well beloved\\nOf both her parents, with Eustochium\\nFor daughter j she the first of Roman dames\\nWho hardship chose and Bethlehem for Christ.\\nAnother interesting character of that period was\\nMarcella, a beautiful woman of illustrious lineage,\\na descendant of consuls and prefects. After a\\nmarried life of seven years her husband died. She\\ndetermined not to embark on the matrimonial seas\\na second time, but to devote herself to works of\\ncharity. Cerealis, an old man, but of consular\\nrank, offered her his fortune that he might consider\\nher less his wife than his daughter. Had I a wish\\nto marry, was her noble reply, I should look for\\na husband and not for an inheritance. Disdaining\\nall enticements to remain in society, she began her", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0102.jp2"}, "103": {"fulltext": "MONASTICISM in the WEST 103\\nmonastic career with joy and turned her home into\\na retreat for women who, like herself, wished to\\nretire from the world. It is not known just what\\nrules governed their relations, but they employed\\nthe time in moderate fasting, prayers and alms-\\ngiving.\\nMarcella lavished her wealth upon the poor.\\nJerome praises her philanthropic labors thus\\nOur widow s clothing was meant to keep out the\\ncold and not to show her figure. She stored her\\nmoney in the stomachs of the poor rather than to\\nkeep it at her own disposal/ Seldom seen upon\\nthe streets, she remained at home, surrounded by\\nvirgins and widows, obedient and loving to her\\nmother. Among the high-born women it was\\nregarded as degrading to assume the costume of\\nthe nun, but she bore the scorn of her social\\nequals with humility and grace.\\nThis quiet and useful life was rudely and abruptly\\nended by a dreadful catastrophe. Alaric the Goth\\nhad seized and sacked Rome. The world stood\\naghast. The sad news reached Jerome in his cell at\\nBethlehem, who expressed his sorrow in forceful\\nlanguage My voice sticks in my throat and as", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0103.jp2"}, "104": {"fulltext": "io 4 MONKS and MONASTERIES\\nI dictate, sobs choke my utterance. The city\\nwhich has taken the whole world is itself taken.\\nRude barbarians invaded the sanctity of Marcella s\\nretreat. They demanded her gold, but she pointed\\nto the coarse dress she wore to show them she had\\nno buried treasures. They did not believe her, and\\ncruelly beat her with cudgels. A few days after the\\nsaintly heroine of righteousness went to her long\\nhome to enjoy richly-merited rest and peace.\\nWho can describe the carnage of that night\\nWhat tears are equal to its agony\\nOf ancient date a sovran city falls\\nAnd lifeless in its streets and houses lie\\nUnnumbered bodies of its citizens.\\nIn many a ghastly shape doth death appear.\\nMarcella and her monastic home fell in the\\ngeneral ruin, but in the words of Horace, she\\nleft a monument more enduring than brass.\\nHer noble life, so full of kind words and loving\\ndeeds, still stirs the hearts of her sisters who, while\\nthey may reject her ascetic ideal, will, nevertheless,\\ntry to emulate her noble spirit. As Jerome said of\\nPaula By shunning glory she earned glory for\\nglory follows virtue as its shadow; and deserting", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0104.jp2"}, "105": {"fulltext": "MONASTICISM in the WEST\\n105\\nthose who seek it, it seeks those who despise it.\\nStill another woman claims our attention,\\nFabiola, the founder of the first hospital. Lecky\\ndeclares that the first public hospital and the\\ncharity planted by that woman s hand overspread\\nthe world, and will alleviate to the end of time the\\ndarkest anguish of humanity. She, too, was a\\nwidow who refused to marry again, but broke up\\nher home, sold her possessions, and with the pro-\\nceeds founded a hospital into which were gathered\\nthe sick from the streets. She nursed the sufferers\\nand washed their ulcers and wounds. No task was\\nbeneath her, no sacrifice of personal comfort too\\ngreat for her love. Many helped her with their\\ngold, but she gave herself. She also aided in\\nestablishing a home for strangers at Portus, which\\nbecame one of the most famous inns of the time.\\nTravelers from all parts of the world found a\\nwelcome and a shelter on landing at this port.\\nWhen she died the roofs of Rome were crowded\\nwith those who watched the funeral procession.\\nPsalms were chanted, and the gilded ceilings of the\\nchurches resounded to the music in commendation\\nof her loving life and labors.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0105.jp2"}, "106": {"fulltext": "106 MONKS and MONASTERIES\\nThese and other characters of like zeal and\\nfortitude exemplify the spirit of the men and\\nwomen who interested the West in monasticism.\\nMuch as their errors and extravagances may be\\ndeplored, there is no question that some of them\\nwere types of the loftiest Christian virtues, inspired\\nby the most laudable motives.\\nNoble and true are Kingsley s words We may\\nblame those ladies, if we will, for neglecting their\\nduties. We may sneer, if we will, at their weak-\\nnesses, the aristocratic pride, the spiritual vanity,\\nwe fancy we discover. We must confess that in\\nthese women the spirit of the old Roman matrons,\\nwhich seemed to have been dead so long, flashed\\nup for one splendid moment ere it sank into the\\ndarkness of the middle ages/\\nMonasticism and Women\\nThe origin of nunneries was coeval with that of\\nmonasteries, and the history of female recluses runs\\nparallel to that of the men. Almost every male\\norder had its counterpart in some sort of a sister-\\nhood. The general moral character of these female", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0106.jp2"}, "107": {"fulltext": "MONASTICISM in the WEST 107\\nassociations was higher than that of the male\\norganizations. I have confined my treatment in\\nthis work to the monks, but a few words may be\\nsaid at this point concerning female ascetics.\\nHermit life was unsuited to women, but we know\\nthat at a very early date many of them retired to\\nthe seclusion of convent life. It will be recalled\\nthat in the biography of St. Anthony, before\\ngoing into the desert he placed his sister in the care\\nof some virgins who were living a life of abstinence,\\napart from society. It is very doubtful if any\\nuniform rule governed these first religious houses,\\nor if definitely organized societies appear much\\nbefore the time of Benedict. The variations in\\nthe monastic order among the men were accom-\\npanied by similar changes in the associations of\\nwomen.\\nThe history of these sisterhoods discloses three\\ninteresting and noteworthy facts that merit brief\\nmention\\nFirst, the effect of a corrupt society upon women.\\nAs in the case of men, women were moved to\\nforsake their social duties because they were weary\\nof the sensual and aimless life of Rome. Those", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0107.jp2"}, "108": {"fulltext": "108 MONKS and MONASTERIES\\nwere the days of elaborate toilettes, painted faces\\nand blackened eyelids, of intrigues and foolish bab-\\nbling. Venial faults it may be thought innocent\\ndisplays of tender frailty but woman s nature\\ndemands loftier employments. A great soul craves\\noccupations and recognizes obligations more in\\nharmony with the true nobility of human nature.\\nRome had no monitor of the higher life until the\\nmonks came with their stories of heroic self-abne-\\ngation and unselfish toil. The women felt the\\nforce and truth of Jerome s criticism of their\\ntrifling follies when he said Do not seek to\\nappear over-eloquent, nor trifle with verse, nor\\nmake yourself gay with lyric songs. And do not,\\nout of affectation, follow the sickly taste of married\\nladies, who now pressing their teeth together, now\\nkeeping their lips wide apart, speak with a lisp,\\nand purposely clip their words, because they fancy\\nthat to pronounce them naturally is a mark of\\ncountry breeding.\\nProfessor Dill is inclined to discount the testi-\\nmony of Jerome respecting the morals of Roman\\nsociety. He thinks Jerome exaggerated the perils\\nsurrounding women. He says: The truth is", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0108.jp2"}, "109": {"fulltext": "MONASTICISM in the WEST 109\\nJerome is not only a monk but an artist in words\\nand his horror of evil, his vivid imagination, and\\nhis passion for literary effect, occasionally carry him\\nbeyond the region of sober fact. There was much\\nto amend in the morals of the Roman world. But\\nwe must not take the leader of a great moral\\nreformation as a cool and dispassionate observer.\\nBut this observation amounts to nothing more than\\na cautionary word against mistaking evils common\\nto all times for special symptoms of excessive\\nimmorality. Professor Dill practically concedes\\nthe truthfulness of contemporary witnesses, includ-\\ning Jerome, when he says Yet, after all allow-\\nances, the picture is not a pleasant one. We feel\\nthat we are far away from the simple, unworldly\\ndevotion of the freedmen and obscure toilers whose\\nexistence was hardly known to the great world\\nbefore the age of the Antonines, and who lived in\\nthe spirit of the Sermon on the Mount and in\\nconstant expectation of the coming of their Lord.\\nThe triumphant Church, which has brought Pagan-\\nism to its knees, is very different from the Church\\nof the catacombs and the persecutions. The\\npicture which Jerome draws of the Roman women", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0109.jp2"}, "110": {"fulltext": "no MONKS and MONASTERIES\\nis indeed repulsive, and Professor Dill would gladly\\nbelieve it to be exaggerated, but, nevertheless, he\\nthinks that if the priesthood, with its enormous\\ninfluence, was so corrupt, it is only probable that it\\ndebased the sex which is always most under clerical\\ninfluence.\\nBut far graver charges cling to the memories of\\nthe Roman women. Crime darkened every house-\\nhold. The Roman lady was cruel and impure.\\nShe delighted in the blood of gladiators and in\\nillicit love. Roman law at this time permitted\\nwomen to hold and to control large estates, and it\\nbecame a fad for these patrician ladies to marry\\npoor men, so that they might have their husbands\\nwithin their power. All sorts of alliances could\\nthen be formed, and if their husbands remon-\\nstrated, they, holding the purse strings, were able\\nto say c( If you don t like it you can leave.\\nA profligate himself, the husband usually kept his\\ncounsel, and as a reward, dwelt in a palace.\\nWhen the Roman matrons became the equal\\nand voluntary companions of their lords, says\\nGibbon, a new jurisprudence was introduced,\\nthat marriage, like other partnerships, might be dis-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0110.jp2"}, "111": {"fulltext": "MONASTICISM in the WEST in\\nsolved by the abdication of one of the associates/\\nI have but touched the fringe of a veil I will not\\nlift but it is easy to understand why those women\\nwho cherished noble sentiments welcomed the\\nmonastic life as a pathway of escape from scenes\\nand customs from which their better natures recoiled\\nin horror.\\nSecondly, the fine quality of mercy that distin-\\nguishes woman s character deserves recognition.\\nEven though she retired to a convent, she could\\nnot become so forgetful of her fellow creatures as\\nher male companions. From the very beginning\\nwe observe that she was more unselfish in her\\nasceticism than they. It is true the monk forsook\\nall, and to that extent was self-sacrificing, but in his\\ndesire for his own salvation, he was prone to neglect\\nevery one else. The monk s ministrations were\\ntoo often confined to those who came to him, but\\nthe nun went forth to heal the diseased and to bind\\nup the broken-hearted. As soon as she embraced\\nthe monastic life we read of hospitals. The desire\\nfor salvation drove man into the desert a Christ-\\nlike mercy and divine sympathy kept his sister by\\nthe couch of pain.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0111.jp2"}, "112": {"fulltext": "ii2 MONKS and MONASTERIES\\nLastly, a word remains to be said touching the\\nquestion of marriage. At first, the nun sometimes\\nentered the marriage state, and, of course, left the\\nconvent but, beginning with Basil, this practice\\nwas condemned, and irrevocable vows were exacted.\\nIn 407, Innocent I. closed even the door of peni-\\ntence and forgiveness to those who broke their\\nvows and married.\\nWidows and virgins alike assumed the veil.\\nMarriage itself was not despised, because the\\nmonastic life was only for those who sought a\\nhigher type of piety than, it was supposed, could\\nbe attained amid the ordinary conditions of life.\\nBut marriage, as well as other so-called secular\\nrelations, was eschewed by those who wished to\\nmake their salvation sure. Jerome says c I praise\\nwedlock, I praise marriage, but it is because they\\ngive me virgins I gather the rose from the thorns,\\nthe gold from the earth, the pearl from the shell.\\nHe therefore tolerated marriage among people\\ncontented with ordinary religious attainments, but\\nhe thought it incompatible with true holiness.\\nAugustine admitted that the mother and her\\ndaughter may be both in heaven, but one a bright", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0112.jp2"}, "113": {"fulltext": "MONASTICISM in the WEST 113\\nand the other a dim star. Some writers, as Helvi-\\ndius, opposed this view and maintained that there\\nwas no special virtue in an unmarried life that\\nMary, the mother of Jesus, was also the mother\\nof other children, and as such was an example of\\nChristian virtue. Jerome brought out his guns\\nand poured hot shot into the enemies* camp. In\\nthe course of his answer, which contained many\\nintolerant and acrimonious statements, he drew a\\ncomparison between the married and the unmarried\\nstate. It is interesting because it reflects the\\nopinions of those who disparaged marriage, and\\nreveals the character of the principles which the\\nearly Fathers advocated. It is very evident from\\nthis letter against Helvidius that Jerome regarded\\nall secular duties as interfering with the pursuit of\\nthe highest virtue.\\nDo you think/ he says, cc there is no difference\\nbetween one who spends her time in prayer and\\nfasting, and one who must, at her husband s\\napproach, make up her countenance, walk with a\\nmincing gait, and feign a show of endearment?\\nThe virgin aims to appear less comely she will\\nwrong: herself so as to hide her natural attractions.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0113.jp2"}, "114": {"fulltext": "ii 4 MONKS and MONASTERIES\\nThe married woman has the paint laid on before\\nher mirror, and, to the insult of her Maker, strives\\nto acquire something more than her natural beauty.\\nThen come the prattling of infants, the noisy-\\nhousehold, children watching for her word and\\nwaiting for her kiss, the reckoning up of expenses,\\nthe preparation to meet the outlay. On one side\\nyou will see a company of cooks, girded for the\\nonslaught and attacking the meat; there you may\\nhear the hum of a multitude of weavers. Mean-\\nwhile a message is delivered that her husband and\\nhis friends have arrived. The wife, like a swallow,\\nflies all over the house. She has to see to every-\\nthing. Is the sofa smooth Is the pavement\\nswept Are the flowers in the cup Is dinner\\nready Tell me, pray, amid all this, is there room\\nfor the thought of God\\nSuch was Roman married life as it appeared to\\nJerome. The very duties and blessings that we\\nconsider the glory of the family he despised. I will\\nreturn to his views later, but it is interesting to note\\nthe absence at this period, of the modern and true\\nidea that God may be served in the performance of\\nhousehold and other secular duties. Women fled", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0114.jp2"}, "115": {"fulltext": "MONASTICISM in the WEST 115\\nfrom such occupations in those days that they might\\nbe religious. The disagreeable fact of Peter s mar-\\nriage was overcome by the assertion that he must\\nhave washed away the stain of his married life by\\nthe blood of his martyrdom. Such extreme views\\narose partly as a reaction from and a protest\\nagainst the dominant corruption, a state of affairs\\nin which happy and holy marriages were rare.\\nThe Spread of Monasticism in Europe\\nMuch more might be said of monastic life in\\nRome, were it not now necessary to treat of the\\nspread of monasticism in Europe. There are many\\nnoble characters whom we ought to know, such\\nas Ambrose, one of Christendom s greatest bishops,\\nwho led a life of poverty and strict abstinence, like\\nhis sister Marcella, whom we have met. He it\\nwas, of whom the Emperor Theodosius said I\\nhave met a man who has told me the truth. Well\\nmight he so declare, for Ambrose refused him\\nadmission to the church at Milan, because his\\nhands were red with the blood of the murdered,\\nand succeeded in persuading him to submit to dis-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0115.jp2"}, "116": {"fulltext": "n6 MONKS and MONASTERIES\\ncipline. To Ambrose may be applied the words\\nwhich Gibbon wrote of Gregory Nazianzen The\\ntitle of Saint has been added to his name, but the\\ntenderness of his heart and the elegance of his\\ngenius reflect a more pleasing luster on his\\nmemory.\\nThe story of John, surnamed Chrysostom, who\\nwas born at Antioch, in 347, is exceedingly inter-\\nesting. He was a young lawyer, who entered the\\npriesthood after his baptism. He at once set his\\nheart on the monastic life, but his mother took him\\nto her chamber, and, by the bed where she had\\ngiven him birth, besought him in fear, not to for-\\nsake her. c My son, she said in substance, my\\nonly comfort in the midst of the miseries of this\\nearthly life is to see thee constantly, and to behold\\nin thy traits the faithful image of my beloved\\nhusband, who is no more. When you have buried\\nme and joined my ashes with those of your father,\\nnothing will then prevent you from retiring into\\nthe monastic life. But so long as I breathe, sup-\\nport me by your presence, and do not draw down\\nupon you the wrath of God by bringing such evils\\nupon me who have given you no offence. This", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0116.jp2"}, "117": {"fulltext": "MONASTICISM//*M ?WEST 117\\nsingularly tender petition was granted, but Chrysos-\\ntom turned his home into a monastery, slept on the\\nbare floor, ate little and seldom, and prayed much\\nby day and by night.\\nAfter his mothers death Chrysostom enjoyed the\\nseclusion of a monastic solitude for six years, but\\nimpairing his health by excessive self-mortification\\nhe returned to Antioch in 380. He rapidly rose to\\na position of commanding influence in the church.\\nHis peerless oratorical and literary gifts were\\nemployed in elevating the ascetic ideal and in\\nunsparing denunciations of the worldly religion\\nof the imperial court. He incurred the furious\\nhatred of the young and beautiful Empress\\nEudoxia, who united her influence with that of\\nthe ambitious Theophilus, Patriarch of Alexan-\\ndria, and Chrysostom was banished from Constan-\\ntinople, but died on his way to the remote desert\\nof Pityus. His powerful sermons and valuable\\nwritings contributed in no small degree to the\\nspread of monasticism among the Christians of\\nhis time.\\nThen there was Augustine, the greatest thinker\\nsince Plato. We shall meet him, says SchafT,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0117.jp2"}, "118": {"fulltext": "n8 MONKS and MONASTERIES\\nalike on the broad highways and the narrow\\nfoot-paths, on the giddy Alpine heights and in the\\nawful depths of speculation, wherever philosophical\\nthinkers before him or after him have trod. He,\\ntoo, like all the other leaders of thought in his\\ntime, was ascetic in his habits. Although he lived\\nand labored for thirty-eight years at Hippo, a\\nNumidian city about two hundred miles west of\\nCarthage, in Africa, Augustine was regarded as the\\nintellectual head not only of North Africa but of\\nWestern Christianity. He gathered his clergy\\ninto a college of priests, with a community of\\ngoods, thus approaching as closely to the regular\\nmonastic life as was possible to secular clergymen.\\nHe established religious houses and wrote a set of\\nrules, consisting of twenty-four articles, for the\\ngovernment of monasteries. These rules were\\nsuperseded by those of Benedict, but they were\\nresuscitated under Charlemagne and reappeared in\\nthe famous Austin Canons of the eleventh century.\\nLittle did Augustine think that a thousand years\\nlater an Augustinian monk\u00e2\u0080\u0094 Luther would aban-\\ndon his order to become the founder of modern\\nProtestantism.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0118.jp2"}, "119": {"fulltext": "MONASTICISM in the WEST n 9\\nAugustine published a celebrated essay, On\\nthe Labor of Monks, in which he pointed out\\nthe dangers of monachism, condemned its abuses,\\nand ended by sighing for the quiet life of the monk\\nwho divided his day between labor, reading and\\nprayer, whilst he himself spent his years amid the\\nnoisy throng and the perplexities of his episcopate.\\nThese men, and many others, did much to further\\nmonasticism. But we must now leave sunny Africa\\nand journey northward through Gaul into the land\\nof the hardy Britons and Scots.\\nAthanasius, the same weary exile whom we have\\nencountered in Egypt and in Rome, had been\\nbanished by Constantine to Treves, in 336. In\\n346 and 349 he again visited Gaul. He told the\\nsame story of Anthony and the Egyptian hermits\\nwith similar results.\\nThe most renowned ecclesiastic of the Gallican\\nchurch, whose name is most intimately associated\\nwith the spread of monasticism in Western Europe,\\nbefore the days of Benedict, was Saint Martin of\\nTours. He lived about the years 316-396 A. D.\\nThe chronicle of his life is by no means trust-\\nworthy, but that is essential neither to popularity", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0119.jp2"}, "120": {"fulltext": "120 MONKS and MONASTERIES\\nnor saintship. Only let a Severus describe his life\\nand miracles in glowing rhetoric and fantastic legend\\nand the people will believe it, pronouncing him\\ngreatest among the great, the mightiest miracle-\\nworker of that miracle-working age.\\nMartin was a soldier three years, against his will,\\nunder Constantine. One bleak winter day he cut\\nhis white military coat in two with his sword and\\nclothed a beggar with half of it. That night he\\nheard Jesus address the angels Martin, as yet\\nonly a catechumen, has clothed me with his gar-\\nment. After leaving the army he became a\\nhermit, and, subsequently, bishop of Tours. He\\nlived for years just outside of Tours in a cell\\nmade of interlaced branches. His monks dwelt\\naround him in caves cut out of scarped rocks,\\noverlooking a beautiful stream. They were clad\\nin camel s hair and lived on a diet of brown bread,\\nsleeping on a straw couch.\\nBut Martin s monks did not take altogether\\nkindly to their mode of life. Severus records an\\namusing story of their rebellion against the meager\\nallowance of food. The Egyptian could exist on a\\nfew figs a day. But these rude Gauls, just em erg-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0120.jp2"}, "121": {"fulltext": "MONASTICISM in the WEST 121\\ning out of barbarism, were accustomed to devour\\ngreat slices of roasted meat and to drink deep\\ndraughts of beer. Such sturdy children of the\\nnorthern forests naturally disdained dainty morsels\\nof barley bread and small potations of wine. True,\\nAthanasius had said, cc Fasting is the food of\\nangels, but these ascetic novices, in their per-\\nplexity, could only say tc We are accused of glut-\\ntony but we are Gauls it is ridiculous and cruel\\nto make us live like angels we are not angels\\nonce more, we are only Gauls. Their complaint\\ncomes down to us as a pathetic but humorous\\nprotest of common sense against ascetic fanaticism\\nor, regarded in another light, it may be considered\\nas additional evidence of the depravity of the\\nnatural man.\\nIn spite of all complaints, however, Martin did\\nnot abate the severity of his discipline. As a bishop\\nhe pushed his monastic system into all the sur-\\nrounding country. His zeal knew no bounds,\\nand his strength seemed inexhaustible. No one\\never saw him either gloomy or merry, remarks\\nhis biographer. Amid many embarrassments and\\ndifficulties he was ever the same, with a countenance", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0121.jp2"}, "122": {"fulltext": "122 MONKS and MONASTERIES\\nfull of heavenly serenity. He was a great miracle-\\nworker that is, if everything recorded of him is\\ntrue. He cast out demons and healed the sick\\nhe had strange visions of angels and demons, and,\\nwonderful to relate, thrice he raised bodies from the\\ndead.\\nBut all conquerors are at last vanquished by the\\nangel of death, and Martin passed into the com-\\npany of the heavenly host and the category of\\nsaints. Two thousand monks attended his funeral.\\nHis fame spread all over Europe. Tradition tells\\nus he was the uncle of Saint Patrick of Ireland.\\nChurches were dedicated to him in France, Ger-\\nmany, Scotland and England. The festival of his\\nbirth is celebrated on the eleventh of November.\\nIn Scotland this day still marks the winter term,\\nwhich is called Martinmas. Saint Martin s shrine\\nwas one of the most famous of the middle ages,\\nand was noted for its wonderful cures. No saint is\\nheld, even now, in higher veneration by the French\\nCatholic.\\nIt is not known when the institution was planted\\nin Spain, but in 380 the council of Saragossa for-\\nbade priests to assume monkish habits. Germany", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0122.jp2"}, "123": {"fulltext": "MONASTICISM in the WEST 123\\nreceived the institution some time in the fifth cen-\\ntury. The introduction of Christianity as well as\\nof monasticism into the British Isles is shrouded\\nin darkness. A few jewels of fact may be gathered\\nfrom the legendary rubbish. It is probable that\\nbefore the days of Benedict, Saint Patrick, inde-\\npendently of Rome, established monasteries in\\nIreland and preached the gospel there and,\\nwithout doubt, before the birth of Benedict of\\nNursia, there were monks and monasteries in\\nGreat Britain. The monastery of Bangor is said\\nto have been founded about 450 A. D.\\nIt is probable that Christianity was introduced\\ninto Britain before the close of the second century,\\nand that monasticism arose some time in the fifth\\ncentury. Tertullian, about the beginning of the\\nthird century, boasts that Christianity had con-\\nquered places in Britain where the Roman arms\\ncould not penetrate. Origen claimed that the\\npower of the Savior was manifest in Britain as well\\nas in Muritania. The earliest notice we have of\\na British church occurs in the writings of the\\nVenerable Bede (673-735 a mon k whose\\nnumerous and valuable works on English history", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0123.jp2"}, "124": {"fulltext": "i2 4 MONKS and MONASTERIES\\nentitle him to the praise of being the greatest\\nliterary benefactor this or any other nation has\\nproduced. He informs us that a British king\\nLucius embraced Christianity during the reign of\\nthe Emperor Aurelius, and that missionaries were\\nsent from Rome to Britain about that time.\\nLingard says the story is suspicious, since we\\nknow not from what source Bede, at the distance\\nof five centuries, derived his information/ It\\nseems quite likely that there must have been some\\nChristians among the Roman soldiers or civil\\nofficials who lived in Britain during the Roman\\noccupation of the country. The whole problem\\nhas been the theme of so much controversy, how-\\never, that a fuller discussion is reserved for the\\nnext chapter.\\nDisorders and Oppositions\\nBut was there no protest against the progress of\\nthese ascetic teachings Did the monastic institu-\\ntion command the unanimous approval of the\\nchurch from the outset? There were many and\\nstrong outcries against the monks, but they were", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0124.jp2"}, "125": {"fulltext": "MONASTICISM in the WEST 125\\nquickly silenced by the counter-shouts of praise.\\nEven when rebellion against the system seemed\\nformidable, it was popular nevertheless. The\\nlifted hand was quickly struck down, and voices\\nof opposition suddenly hushed. Like a mighty\\nflood the movement swept on, kings, when so\\ninclined, being powerless to stop it. As Paula\\nwas carried fainting from the funeral procession of\\nBlaesilla, her daughter, whispers such as these were\\naudible in the crowd Is not this what we have\\noften said She weeps for her daughter, killed with\\nfasting. How long must we refrain from driving\\nthese detestable monks out of Rome Why do\\nwe not stone them or hurl them into the Tiber?\\nThey have misled this unhappy mother that she\\nis not a nun from choice is clear. No heathen\\nmother ever wept for her children as she does for\\nBlaesilla. And this is Paula, who, choked with\\ngrief, refused to weep when she sailed from her\\nchildren for the far East\\nUnhappily, history is often too dignified to retail\\nthe conversations of the dinner-table and the gossip\\nof private life. But this narrative indicates that\\nin many a Roman family the monk was feared,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0125.jp2"}, "126": {"fulltext": "126 MONKS and MONASTERIES\\ndespised and hated. Sometimes everyday murmurs\\nfound their way into literature and so passed to\\nposterity. Rutilius, the Pagan poet, as he sails\\nbefore a hermit isle in the Mediterranean, exclaims\\nBehold, Capraria rises before us that isle is full\\nof wretches, enemies of light. I detest these rocks,\\nscene of a recent shipwreck. He then goes on\\nto declare that a young and rich friend, impelled by\\nthe furies, had fled from men and gods to a living\\ntomb, and was now decaying in that foul retreat.\\nThis was no uncommon opinion. But contrast it\\nwith what Ambrose said of those same isles C( It\\nis there in these isles, thrown down by God like a\\ncollar of pearls upon the sea, that those who would\\nescape from the charms of dissipation find refuge.\\nNothing here disturbs their peace, all access is\\nclosed to the wild passions of the world. The\\nmysterious sound of waves mingles with the chant\\nof hymns and, while the waters break upon the\\nshores of these happy isles with a gentle murmur,\\nthe peaceful accents of the choir of the elect ascend\\ntoward Heaven from their bosom. No wonder\\nthe Milanese ladies guarded their daughters against\\nthis theological poet.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0126.jp2"}, "127": {"fulltext": "MONASTICISM in the WEST 127\\nEven among the Christians there were hostile as\\nwell as friendly critics of monasticisrn Jovinian,\\nwhom Neander compares to Luther, is a type\\nof the former. Although a monk himself, he\\ndisputed the thesis that any merit lay in celibacy,\\nfasting or poverty. He opposed the worship of\\nsaints and relics, and believed that one might retain\\npossession of his property and make good use of\\nit. He assailed the dissolute monks and claimed\\nthat many of Rome s noblest young men and\\nwomen were withdrawn from a life of usefulness\\ninto the desert. He held that there was really\\nbut one class of Christians, namely, those who\\nhad faith in Christ, and that a monk could be no\\nmore. But Jovinian was far in advance of his age,\\nand it was many years before the truth of his view\\ngained any considerable recognition. He was\\nseverely attacked by Jerome, who called him a\\nChristian Epicurean, and was condemned as a\\nheretic by a synod at Milan, in 390. Thus the\\nreformers were crushed for centuries. The Pagan\\nEmperor, Julian, and the Christian, Valens, alike\\ntried in vain to resist the emigration into the desert.\\nThousands fled, in times of peril to the state, from", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0127.jp2"}, "128": {"fulltext": "128 MONKS and MONASTERIES\\ntheir civil and military duties, but the emperors\\nwere powerless to prevent the exodus.\\nThat there were grounds for complaint against\\nthe monks we may know from the charges made\\neven by those who favored the system. Jerome,\\nAmbrose, Augustine, and in fact almost every one\\nof the Fathers tried to correct the growing dis-\\norders. We learn from them that many fled from\\nsociety, not to become holy, but to escape slavery\\nand famine and that many were lazy and immoral.\\nTheir cc shaven heads lied to God. Avarice,\\nambition, or cowardice ruled hearts that should\\nhave been actuated by a love of poverty, self-\\nsacrifice or courage. cc Quite recently, says Jerome,\\nwe have seen to our sorrow a fortune worthy of\\nCroesus brought to light by a monk s death, and a\\ncity s alms collected for the poor, left by will to his\\nsons and successors.\\nMany monks traveled from place to place selling\\nsham relics. Augustine wrote against those\\nhypocrites who, in the dress of monks, wander\\nabout the provinces carrying pretended relics,\\namulets, preservatives, and expecting alms to feed\\ntheir lucrative poverty and recompense their pre-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0128.jp2"}, "129": {"fulltext": "MONASTICISM in the WEST 129\\ntended virtue. It is to the credit of the Fathers\\nof the church that they boldly and earnestly\\nrebuked the vices of the monks and tried to purge\\nthe monastic system of its impurities.\\nBut the church sanctioned the monastic move-\\nment. She could not have done anything else.\\nIt is one of the most striking occurrences in\\nhistory, says Harnack, that the church, exactly\\nat the time when she was developing more and\\nmore into a legal institution and a sacramental\\nestablishment, outlined a Christian life-ideal which\\nwas incapable of realization within her bounds, but\\nonly alongside of her. The more she affiliated\\nherself with the world, the higher and more super-\\nhuman did she make her ideal.\\nIt is also noteworthy that this cc life-ideal seems\\nto have led, inevitably, to fanaticism and other\\nexcesses, so that even at this early date there was\\nmuch occasion for alarm. Gross immorality was\\ndisclosed as well as luminous purity indolence\\nand laziness as well as the love of sacrifice and\\ntoil. So we shall find it down through the cen-\\nturies. cf The East had few great men, says\\nMilman, many madmen the West, madmen\\n9", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0129.jp2"}, "130": {"fulltext": "130 MONKS and MONASTERIES\\nenough, but still very many, many great men.\\nWe have met some madmen and some great men.\\nWe shall meet more of each type.\\nAfter 450 A. D., monasticism suffered an eclipse\\nfor over half a century. It seemed as if the\\nWestern institution was destined to end in that\\nimbecility and failure which overtook the Eastern\\nsystem. But there came a man who infused new\\nlife into the monastic body. He systematized its\\nscattered principles and concentrated the energies\\nof the wandering and unorganized monks.\\nOur next visit will be to the mountain home of\\nthis renowned character, fifty miles to the west\\nof Rome. A single monk, says Montalembert,\\nis about to form there a center of spiritual\\nvirtue, and to light it up with a splendor destined\\nto shine over regenerated Europe for ten centuries\\nto come.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0130.jp2"}, "131": {"fulltext": "Ill\\nTHE BENEDICTINES\\nSAINT BENEDICT, the founder of the\\nfamous monastic order that bears his\\nname, was born at Nursia, about 480\\nA. D. His parents, who were wealthy,\\nintended to give him a liberal education but\\ntheir plans were defeated, for at fifteen years of\\nage Benedict renounced his family and fortune,\\nand fled from his school life in Rome. The vice\\nof the city shocked and disgusted him. He would\\nrather be ignorant and holy, than educated and\\nwicked. On his way into the mountains, he met a\\nmonk named Romanus, the spot is marked by the\\nchapel of Santa Crocella, who gave him a hair-\\ncloth shirt and a monastic dress of skins. Con-\\ntinuing his journey with Romanus, the youthful\\nascetic discovered a sunless cave in the desert of\\nSubiaco, about forty miles from Rome. Into this\\n*3*", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0131.jp2"}, "132": {"fulltext": "i 3 2 MONKS 7nd MONASTERIES\\ncell he climbed, and in it he lived three years. It\\nwas so inaccessible that Romanus had to lower his\\nfood to him by a rope, to which was attached a bell\\nto call him from his devotions. Once the Devil\\nthrew a stone at the rope and broke it.\\nBut Benedict s bodily escape from the wicked-\\nness of Rome did not secure his spiritual freedom.\\nThere was a certain lady of thin, airy shape, who\\nwas very active in this solemnity her name was\\nFancy. Time and again, he revisited his old\\nhaunts, borne on the wings of his imagination.\\nThe face of a beautiful young girl of previous\\nacquaintance constantly appeared before him. He\\nwas about to yield to the temptation and to return,\\nwhen, summoning all his strength, he made one\\nmighty effort to dispel the illusion forever. Divest-\\ning himself of his clothes, he rolled his naked body\\namong the thorn-bushes near his cave. It was\\ndrastic treatment, but it seems to have rid his mind\\neffectually of disturbing fancies. This singular self-\\npunishment was used by Godric, the Welsh saint,\\nin the twelfth century. Failing to subdue his\\nrebellious flesh by this method, he buried a cask\\nin the earthen floor of his cell, filled it with water", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0132.jp2"}, "133": {"fulltext": "the BENEDICTINES 133\\nand fitted it with a cover, and in this receptacle\\nhe shut himself up whenever he felt the titillations\\nof desire. In this manner, varied by occasionally\\npassing the night up to his chin in a river, of which\\nhe had broken the ice, he finally succeeded in\\nmastering his fiery nature.\\nOne day some peasants discovered Benedict at\\nthe entrance of his cave. Deceived by his savage\\nappearance, they mistook him for a wild beast, but\\nthe supposed wolf proving to be a saint, they fell\\ndown and reverenced him.\\nThe fame of the young ascetic attracted throngs\\nof hermits, who took up their abodes near his cell.\\nAfter a time monasteries were established, and\\nBenedict was persuaded to become an abbot in one\\nof them. His strictness provoked much opposi-\\ntion among the monks, resulting in carefully-laid\\nplots to compass the moral ruin of their spiritual\\nguide. An attempt to poison him was defeated by\\na miraculous interposition, and Benedict escaped to\\na solitary retreat.\\nAgain the moral hero became an abbot, and\\nagain the severity of his discipline was resented.\\nThis time a wicked and jealous priest sought to", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0133.jp2"}, "134": {"fulltext": "134 MONKS and MONASTERIES\\nentrap the saint by turning into a garden in\\nwhich he was accustomed to walk seven young\\ngirls of exquisite physical charms. When Benedict\\nencountered this temptation, he fled from the\\nscene and retired to a picturesque mountain the\\nrenowned Monte Cassino. Let Montalembert\\ndescribe this celebrated spot among the western\\nApennines At the foot of this rock Benedict\\nfound an amphitheatre of the time of the Caesars,\\namidst the ruins of the town of Casinum, which\\nthe most learned and pious of Romans, Varro, that\\npagan Benedictine, whose memory and knowledge\\nthe sons of Benedict took pleasure in honoring,\\nhad rendered illustrious. From the summit the\\nprospect extended on one side towards Arpinum,\\nwhere the prince of Roman orators was born, and\\non the other towards Aquinum, already celebrated\\nas the birthplace of Juvenal. It was\\namidst those noble recollections, this solemn nature,\\nand upon that predestinated height, that the patri-\\narch of the monks of the West founded the capital\\nof the monastic order.\\nIn the year 529 a great stronghold of Paganism\\nin these wild regions gave way to Benedict s faith.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0134.jp2"}, "135": {"fulltext": "The BENEDICTINES\\nl 35\\nUpon the ruins of a temple to Apollo, and in a\\ngrove sacred to Venus, arose the model of Western\\nmonasticism, the cloister of Monte Cassino, which\\nwas to shine resplendent for a thousand years. The\\nlimitations of my purpose will prevent me from\\nfollowing in detail the fortunes of this renowned\\nretreat, but it may not be out of place to glance at\\nits subsequent history.\\nMonte Cassino is located three and a half miles\\nto the northeast of the town of Cassino, midway\\nbetween Rome and Naples. About 589 A. D.\\nthe Lombards destroyed the buildings, but the\\nmonks escaped to Rome, in fulfilment, so it is\\nclaimed, of a prophecy uttered by Benedict. It\\nlay in ruins until restored by Gregory II. in 719,\\nonly to be burned in 884 by the Saracens seventy\\nyears later it was again rebuilt. It afterwards passed\\nthrough a variety of calamities, and was consecrated,\\nfor the third time, by Benedict XII., in 1729.\\nLongfellow quotes a writer for the London Daily\\nNews as saying: There is scarcely a pope or\\nemperor of importance who has not been personally\\nconnected with its history. From its mountain\\ncrag it has seen Goths, Lombards, Saracens, Nor-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0135.jp2"}, "136": {"fulltext": "136 MONKS and MONASTERIES\\nmans. Frenchmen, Spaniards, Germans, scour and\\ndevastate the land which, through all modern his-\\ntory, has attracted every invader.\\nIt was enriched by popes, emperors and princes.\\nIn its palmy days the abbot was the first baron in\\nthe realm, and commanded over four hundred towns\\nand villages. In 1866, it shared the fate of all the\\nmonasteries of Italy. It still stands upon the\\nsummit of the mountain, and can be seen by the\\ntraveler from the railway in the valley. At present\\nit serves as a Catholic seminary with about two\\nhundred students. It contains a spacious church,\\nrichly ornamented with marble, mosaics and paint-\\nings. It has also a famous library which, in spite\\nof bad usage, is still immensely valuable. Boccaccio\\nmade a visit to the place, and when he saw the\\nprecious books so vilely mutilated, he departed in\\ntears, exclaiming Now, therefore, O scholar,\\nrack thy brains in the making of books The\\nlibrary contains about twenty thousand volumes, and\\nabout thirty-five thousand popes bulls, diplomas and\\ncharters. There are also about a thousand manu-\\nscripts, some of which are of priceless value, as they\\ndate from the sixth century downward, and consist", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0136.jp2"}, "137": {"fulltext": "The BENEDICTINES 137\\nof ancient Bibles and important medieval literature.\\nBenedict survived the founding of this monastery\\nfourteen years. His time was occupied in estab-\\nlishing other cloisters, perfecting his rule, and\\npreaching. Many stories are related of his power\\nover the hearts of the untamed barbarians. Galea\\nthe Goth, out on a marauding expedition, demanded\\na peasant to give him his treasures. The peasant,\\nthinking to escape, said he had committed them\\nto the keeping of Benedict. Galea immediately\\nordered him to be bound on a horse and conducted\\nto the saint. Benedict was seated at the gateway\\nreading when Galea and his prisoner arrived.\\nLooking up from his book he fastened his eyes\\nupon the poor peasant, who was immediately loosed\\nfrom his bonds. The astonished Galea, awed by\\nthis miracle, fell at the feet of the abbot, and,\\ninstead of demanding gold, supplicated his blessing.\\nOnce a boy was drowning, and, at the command of\\nBenedict, St. Maur, a wealthy young Roman, who\\nhad turned monk, walked safely out upon the water\\nand rescued the lad. Gregory also tells us many\\nstories of miraculous healing, and of one resurrec-\\ntion from the dead.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0137.jp2"}, "138": {"fulltext": "138 MONKS and MONASTERIES\\nBenedict s last days were linked with a touching\\nincident. His sister, Scholastica, presided over a\\nconvent near his own. They met once a year.\\nOn his last visit to her, Scholastica begged him to\\nremain and speak of the joys of Heaven till the\\nmorning. But Benedict would not listen he\\nmust return. His sister then buried her face in\\nher hands weeping and praying. Suddenly the sky\\nwas overcast with clouds, and a terrific storm burst\\nupon the mountains, which prevented her brother s\\nreturn. Three days later Benedict saw the soul of\\nhis sister entering heaven. On March 21, 543, a\\nshort time after his sister s death, two monks beheld\\na shining pathway of stars over which the soul of\\nBenedict passed from Monte Cassino to heaven.\\nSuch, in brief, is the story preserved for us in his\\nbiography by the celebrated patron of monasticism,\\nPope Gregory I.\\nThe Rules of Benedict\\nThe rules, regulae, of St. Benedict, are worthy\\nof special consideration, since they constitute the\\nreal foundation of his success and of his fame.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0138.jp2"}, "139": {"fulltext": "The BENEDICTINES 139\\nHis order was by far the most important monastic\\nbrotherhood until the thirteenth century. Nearly\\nall the other orders which sprang up during this\\ninterval were based upon Benedictine rules, and\\nwere really attempts to reform the monastic system\\non the basis of Benedict s original practice. Other\\nmonks lived austere lives and worked miracles,\\nand some of them formulated rules, but it is to\\nBenedict and his rules that we must look for the\\ncode of Western monachism. cc By a strange\\nparallelism/ says Putnam, c almost in the very\\nyear in which the great Emperor Justinian was\\ncodifying the results of seven centuries of Roman\\nsecular legislation for the benefit of the judges and\\nthe statesmen of the new Europe, Benedict, on\\nhis lonely mountain-top, was composing his code\\nfor the regulation of the daily life of the great\\ncivilizers of Europe for seven centuries to come.\\nThe rules consist of a preface and seventy-three\\nchapters. The prologue defines the classes of\\nmonks, and explains the aim of the cc school of divine\\nservitude, as Benedict described his monastery.\\nThe following is a partial list of the subjects con-\\nsidered The character of an abbot, silence, maxims", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0139.jp2"}, "140": {"fulltext": "i 4 o MONKS and MONASTERIES\\nfor good works, humility, directions as to divine\\nservice, rules for dormitories, penalties, duties of\\nvarious monastic officers, poverty, care of the sick,:\\ndaily rations of food and drink, hours for meals,\\nfasting, entertainment of guests, and dress. They\\nclose with the statement that the Benedictine rule\\nis not offered as an ideal of perfection, or even as\\nequal to the teaching of Cassian or Basil, but for\\nmere beginners in the spiritual life, who may thence\\nproceed further.\\nThe Benedictine novitiate extended over one\\nyear, but was subsequently increased to three. At\\nthe close of this period the novice was given the\\nopportunity to go back into the world. If he still\\npersisted in his choice, he swore before the bones\\nof the saints to remain forever cut off from the rest\\nof his fellow beings. If a monk left the monastery,\\nor was expelled, he could return twice, but if, after\\nthe third admission, he severed his connection, the\\ndoor was shut forever.\\nThe monk passed his time in manual labor, copy-\\ning manuscripts, reading, fasting and prayer. He\\nwas forbidden to receive letters, tokens or gifts,\\neven from his nearest relatives, without permission", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0140.jp2"}, "141": {"fulltext": "The BENEDICTINES 141\\nfrom the abbot. His daily food allowance was\\nusually a pound of bread, a pint of wine, cider or\\nale, and sometimes fish, eggs, fruit or cheese. He\\nwas dressed in a black cowl. His clothing was to be\\nsuitable to the climate and to consist of two sets.\\nHe was also furnished with a straw mattress, blanket,\\nquilt, pillow, knife, pen, needle, handkerchief and\\ntablets. He was, in all things, to submit patiently\\nto his superior, to keep silence, and to serve his turn\\nin the kitchen. In the older days the monks\\nchanged their clothes on the occasion of a bath,\\nwhich used to be taken four times a year. Later,\\nbathing was allowed only twice a year, and the\\nmonks changed their clothes when they wished.\\nVarious punishments were employed to correct\\nfaults. Sometimes the offender was whipped on\\nthe bare shoulders with a thick rod others had\\nto lie prostrate in the doorway of the church at each\\nhour, so that the monks passed over his body on\\nentering or going out.\\nThe monks formerly rose at two o clock, and\\nspent the day in various occupations until eight at\\nnight, when they retired. The following rules\\nonce governed St. Gregory s Monastery in Eng-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0141.jp2"}, "142": {"fulltext": "1 42 MONKS and MONASTERIES\\nland: 3:45 a. m. Rise. 4 a. m. Matins and\\nlauds, recited half-hour mental prayer prime\\nsung; prime B. V. M. recited. 6:30 a. m. Private\\nstudy masses breakfast for those who had permis-\\nsion. 8 a. m. Lectures and disputations. 10 a. m.\\nLittle hours B. V. M., recited tierce, mass, sext,\\nsung. 11:30 A.M. Dinner. 12 noon. Noncr##g;\\nvespers and compline B. V. M., recited. 12:30\\np. m. Siesta. 1 p. m. Hebrew or Greek lecture.\\n2 p. m. Vespers sung. 2:30 p. m. Lectures and\\ndisputations. 4 p. m. Private study. 6 p. m.\\nSupper. 6:30 p. m. Recreation. 7:30 p. m. Public\\nspiritual reading compline sung matins and lauds\\nB. V. M., recited half-hour mental prayer. 8:45\\np.m. Retire.\\nSuch a routine suggests a dreary life, but that\\nwould depend upon the monk s temperament.\\nRegularity of employment kept him healthy, and\\nif he did not take his sins too much to heart, he\\nwas free from gloom. Hill very justly observes\\nWhenever men obey that injunction of labor, no\\nmatter what their station, there is in the act the\\nelement of happiness, and whoever avoids that\\nAppendix, Note D.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0142.jp2"}, "143": {"fulltext": "the BENEDICTINES 143\\ninjunction, there is always the shadow of the unful-\\nfilled curse darkening their path. Thus, their\\nideal was to subdue one s self and then to devote\\none s self, which De Tocqueville pronounces cc the\\nsecret of strength. How well they succeeded in\\nrealizing their ideal by the methods employed we\\nshall see later.\\nThe term order, as applied to the Bene-\\ndictines, is used in a different sense from that\\nwhich it has when used of later monastic bodies.\\nEach Benedictine house was practically independent\\nof every other, while the houses of the Dominicans,\\nFranciscans or Jesuits were bound together under\\none head. The family idea was peculiar to the\\nBenedictines. The abbot was the father, and the\\nmonastery was the home where the Benedictine\\nwas content to dwell all his life. In the later\\nmonastic societies the monks were constantly travel-\\ning from place to place. Taunton says As God\\nmade society to rest on the basis of the family, so\\nSt. Benedict saw that the spiritual family is the\\nsurest basis for the sanctification of the souls of his\\nmonks. The monastery therefore is to him what\\nthe home is to lay-folk. From this", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0143.jp2"}, "144": {"fulltext": "i 4 4 MONKS and MONASTERIES\\nfamily idea comes another result the very fact\\nthat St. Benedict did not found an Order but only\\ngave a Rule, cuts away all possibility of that\\nnarrowing esprit de corps which comes so easily to a\\nwide-spread and highly-organized body.\\nIn the thirteenth and fourteenth centuries, how-\\never, it became necessary for the general good of\\neach family to secure some kind of union. The\\nChapter then came into existence, which was a\\nrepresentative body, composed of the heads of the\\ndifferent houses and ordinary monks regularly\\nappointed as delegates. To the Chapter were\\ncommitted various matters of jurisdiction, and also\\nthe power of sending visitors to the different abbeys\\nin the pope s name.\\nEach society was ruled by an abbot, who governed\\nin Christ s stead. Sometimes the members of the\\nmonastery were consulted, the older ones ordinarily\\nthe whole congregation in important matters. But\\nimplicit obedience to the abbot, as the representa-\\ntive of God, was demanded by the vows.\\nThe abbot was to be elected by the monks.\\nAt various periods popes and princes usurped this\\npower, but the monks always claimed the right as an", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0144.jp2"}, "145": {"fulltext": "The BENEDICTINES 145\\noriginal privilege. Carlyle quotes Jocelin on Abbot\\nSamson, who says that the monks of St. Edmunds-\\nbury were compelled to submit their choice to\\nHenry II., who, looking at the committee of monks\\nsomewhat sternly, said You present to me\\nSamson I do not know him had it been your\\nprior, whom I do know, I should have accepted\\nhim however, I will now do as you wish. But\\nhave a care of yourselves. By the true eyes of\\nGod, if you manage badly, I will be upon you.\\nIn Walter Scott s novel, cc The Abbot/ there is\\nan interesting contrast drawn between the ceremonies\\nattending an abbot s installation, when the monas-\\nteries were in their glory, and the pitiable scenes in\\nthe days of their decline, when Mary Stuart was a\\nprisoner in Lochleven. In the monastery of Ken-\\nnaquhair, which had been despoiled by the fury of\\nthe times, a few monks were left to mourn the\\nmutilated statues and weep over the fragments of\\nrichly-carved Gothic pillars. Having secretly elected\\nan abbot, they assembled in fear and trembling to\\ninvest him with the honors of his office. In\\nformer times, says Scott, cc this was one of the\\nmost splendid of the many pageants which the\\n10", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0145.jp2"}, "146": {"fulltext": "146 MONKS and MONASTERIES\\nhierarchy of Rome had devised to attract the ven-\\neration of the faithful. When the folding doors\\non such solemn occasions were thrown open, and\\nthe new abbot appeared on the threshold in full-\\nblown dignity, with ring and mitre and dalmatique\\nand crosier, his hoary standard-bearers and juvenile\\ndispensers of incense preceding him, and the ven-\\nerable train of monks behind him, his appearance\\nwas the signal for the magnificent jubilate to rise\\nfrom the organ and the music-loft and to be joined\\nby the corresponding bursts of c Alleluiah from\\nthe whole assembled congregation.\\nNow all was changed. Father Ambrose stood\\non the broken steps of the high altar, barefooted,\\nas was the rule, and holding in his hand his pastoral\\nstaff, for the gemmed ring and jewelled mitre had\\nbecome secular spoils. No obedient vassals came,\\nman after man, to make their homage and to offer\\nthe tribute which should provide their spiritual\\nsuperior with palfrey and trappings. No bishop\\nassisted at the solemnity to receive into the higher\\nranks of the church nobility a dignitary whose\\nvoice in the legislature was as potent as his own.\\nWe are enabled by this partially-quoted descrip-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0146.jp2"}, "147": {"fulltext": "The BENEDICTINES 147\\ntion to imagine the importance attached to the\\nelection of an abbot. He became, in feudal times,\\na lord of the land, the richest man in the com-\\nmunity, and a tremendous power in political councils\\nand parliaments. A Benedictine abbot once con-\\nfessed My vow of poverty has given me a\\nhundred thousand crowns a year my vow of\\nobedience has raised me to the rank of a sovereign\\nprince.\\nNo new principle seems to be disclosed by the\\nBenedictine rules. The command to labor had been\\nemphasized even in the monasteries of Egypt. The\\nBasilian code contained a provision enforcing manual\\nlabor, but the work was light and insufficient to keep\\nthe mind from brooding. The monastery that was\\nto succeed in the West must provide for men who not\\nonly could toil hard, but who must do so if they\\nwere to be kept pure and true it must welcome\\nmen accustomed to the dangerous adventures of\\npioneer life in the vast forests of the North. The\\nBenedictine system met these conditions by a unique\\ncombination and application of well-known monastic\\nprinciples by a judicious subordination of minor\\nmatters to essential discipline by bringing into", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0147.jp2"}, "148": {"fulltext": "148 MONKS and MONASTERIES\\ngreater prominence the doctrine of labor by tem-\\npering the austerities of the cell to meet the neces-\\nsities of a severe climate and lastly, by devising a\\nscheme of life equally adaptable to the monk of\\nsunny Italy and the rude Goth of the northern\\nforests.\\nIt was the splendid fruition of many years of\\nexperiment amid varying results. It shows/ says\\nSchafF, a true knowledge of human nature, the\\npractical wisdom of Rome and adaptation to Western\\ncustoms it combines simplicity with completeness,\\nstrictness with gentleness, humility with courage and\\ngives the whole cloister life a fixed unity and compact\\norganization, which, like the episcopate, possessed\\nan unlimited versatility and power of expansion/\\nThe Struggle against Barbarism\\nNo institution has contributed as much to the\\namelioration of human misery or struggled as\\npatiently and persistently to influence society for\\ngood as the Christian church. In spite of all that\\nmay be said against the followers of the Cross, it\\nstill remains true, that they have ever been foremost", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0148.jp2"}, "149": {"fulltext": "the B E N E D I C T I N E S 149\\nin the establishment of peace and justice among men.\\nThe problem that confronted the church when\\nBenedict began his labors, was no less than that of\\nreducing a demoralized and brutal society to law\\nand order. Chaos reigned, selfishness and lust\\nruled the hearts of Rome s conquerors. The West\\nwas desolated by barbarians the East dismem-\\nbered and worn out by theological controversy.\\nWar had ruined the commerce of the cities and\\nlaid waste the rural districts. Vast swamps and\\ntracts of brush covered fields once beautiful with the\\nproducts of agricultural labor. The minds of men\\nwere distracted by apprehensions of some frightful,\\nimpending calamity. The cultured Roman, the\\nuntutored Goth and the corrupted Christian were\\nlocked in the deadly embrace of despair. Con-\\nstantly did society attempt to form itself, says\\nGuizot, c constantly was it destroyed by the act of\\nman, by the absence of the moral conditions under\\nwhich alone it can exist.\\nBut notwithstanding failures and discouragements,\\nthe work of reconstructing society moved painfully\\non, and among the brave master builders was Bene-\\ndict of Nursia. He found the world, physical", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0149.jp2"}, "150": {"fulltext": "ISO MONKS and MONASTERIES\\nand social, in ruins/ says Cardinal Newman, and\\nhis mission was to restore it in the way, not of\\nscience, but of nature not as if setting about to do\\nit not professing to do it by any set time, or by any\\nseries of strokes but so quietly, patiently, gradually,\\nthat often till the work was done, it was not known\\nto be doing. It was a restoration rather than a\\nvisitation, correction or conversion. The new\\nworld he helped to create was a growth rather\\nthan a structure.\\nBut the chaos created by the irruption of the\\nbarbarous nations at this period seriously affected\\nthe moral character and influence of the clergy and\\nthe monks. The church seemed unequal to the\\nstupendous undertaking of converting the barba-\\nrians. The monks, as a class, were lawless and\\nvicious. Benedict himself testifies against them,\\nand declares that they were always wandering and\\nnever stable that they obey their own appetites,\\nwhereunto they are enslaved. Unable to control\\ntheir own desires by any law whatsoever, they were\\nunfitted to the task before them. It was impera-\\ntive, then, that unity and order should be introduced\\namong the monasteries that some sort of a uniform", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0150.jp2"}, "151": {"fulltext": "the BENEDICTINES 151\\nrjole^ajdapted to the existing conditions, should be\\nadopted, not only for the preservation of the\\nmonastic institution, but for the preparation of the\\nmonks for their work. Therefore, although the\\nChristianity of that time was far from ideal, it was,\\nnevertheless, a religion within the grasp of the\\nreckless barbarians and subsequent events prove\\nthat it possessed a moral power capable of humaniz-\\ning manners, elevating the intellect, and checking\\nthe violent temper of the age.\\nExcepting always the religious services of the\\nBenedictine monks, their greatest contribution to\\ncivilization was literary and educational.* The\\nrules of Benedict provided for two hours a day of\\nreading, and it was doubtless this wise regulation\\nthat stimulated literary tastes, and resulted in the\\ncollecting of books and the reproduction of manu-\\nscripts. Wherever a Benedictine house arose, or\\na monastery of any one of the Orders, which were\\nbut offshoots from the Benedictine tree, books\\nwere multiplied and a library came into existence,\\nsmall indeed at first, but increasing year by year,\\ntill the wealthier houses had gathered together col-\\nAppendix, Note E.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0151.jp2"}, "152": {"fulltext": "152 MONKS and MONASTERIES\\nlections of books that would do credit to a modern\\nuniversity. There was great danger that the\\nremains of classic literature might be destroyed in\\nthe general devastation of Italy. The monasteries\\nrescued the literary fragments that escaped, and\\npreserved them. \u00c2\u00a3C For a period of more than six\\ncenturies the safety of the literary heritage of\\nEurope,\u00e2\u0080\u0094 one may say of the world, depended\\nupon the scribes of a few dozen scattered mon-\\nasteries.\\nThe literary services of the earlier monks did not\\nconsist in original production, but in the reproduc-\\ntion and preservation of the classics. This work\\nwas first begun as a part of the prescribed routine\\nof European monastic life in the monastery at\\nVivaria, or Viviers, France, which was founded by\\nCassiodorus about 539. The rules of this cloister\\nwere based on those of Cassian, who died in the\\nearly part of the fifth century. Benedict, at Monte\\nCassino, followed the example of Cassiodorus, and\\nthe Benedictine Order carried the work on for the\\nseven succeeding centuries.\\nCassiodorus was a statesman of no mean ability,\\nand for over forty years was active in the political", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0152.jp2"}, "153": {"fulltext": "the BENEDICTINES 153\\ncircles of his time, holding high official positions\\nunder five different Roman rulers. He was also\\nan exceptional scholar, devoting much of his energy\\nto the preservation of classic literature. His mag-\\nnificent collection of manuscripts, rescued from the\\nruins of Italian libraries, cc supplied material for the\\npens of thousands of monastic scribes. If we\\nleave out Jerome, it is to Cassiodorus that the\\nhonor is due for joining learning and monasticism.\\nThus, remarks SchafF, that very mode of\\nlife, which, in its founder, Anthony, despised all\\nlearning, became in the course of its development\\nan asylum of culture in the rough and stormy times\\nof the migration and the crusades, and a conservator\\nof the literary treasures of antiquity for the use of\\nmodern times.\\nCassiodorus, with a noble enthusiasm, inspired\\nhis monks to their task. He even provided lamps\\nof ingenious construction, that seem to have been\\nself-trimming, to aid them in their work. He\\nhimself set an example of literary diligence, aston-\\nishing in one of his age.\\nPutnam is justified in his praises of this remark-\\nable character when he declares It is not too", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0153.jp2"}, "154": {"fulltext": "154 MONKS and MONASTERIES\\nmuch to say that the continuity of thought and\\ncivilization of the ancient world with that of the\\nmiddle ages was due, more than to any other one\\nman, to the life and labors of Cassiodorus.\\nBut the monk was more than a scribe and a\\ncollector of books, he became the chronicler and\\nthe school-teacher. cc The records that have come\\ndown to us of several centuries of medieval Euro-\\npean history are due almost exclusively to the labors\\nof the monastic chroniclers. A vast fund of\\ninformation, the value of which is impaired, it is\\ntrue, by much useless stuff, concerning medieval\\ncustoms, laws and events, was collected by these\\nunscientific historians and is now accessible to the\\nstudent.\\nAt the end of the ninth century nearly all the\\nmonasteries of Europe conducted schools open to\\nthe children of the neighborhood. The character\\nof the educational training of the times is not to be\\njudged by modern standards. A beginning had to\\nbe made, and that too at a time when neither local\\nnor national governments had assumed any respon-\\nsibilities in connection with elementary education,\\nand when the municipalities were too ignorant, and", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0154.jp2"}, "155": {"fulltext": "The BENEDICTINES 155\\nin many cases too poor, to make provision for the\\neducation of the children. It is therefore to the\\nlasting credit of Benedict, inspired no doubt by\\nthe example of Cassiodorus, that he commanded\\nhis monks to read, encouraged literary work, and\\nmade provision for the education of the young.\\nThe Benedictines rendered a great social service\\nin reclaiming deserted regions and in clearing forests.\\nThe monasteries/ says Maitland, cc were, in those\\ndays of misrule and turbulence, beyond all price,\\nnot only as places where (it may be imperfectly, but\\nbetter than elsewhere) God was worshipped,\\nbut as central points whence agriculture was to\\nspread over bleak hills and barren downs and\\nmarshy plains, and deal its bread to millions per-\\nishing with hunger and its pestilential train.\\nRoman taxation and barbarian invasions had ruined\\nthe farmers, who left their lands and fled to swell\\nthe numbers of the homeless. The monk repeopled\\nthese abandoned but once fertile fields, and carried\\ncivilization still deeper into the forests. Many a\\nmonastery with its surrounding buildings became\\nthe nucleus of a modern city. The more awful the\\ndarkness of the forest solitudes, the more the monks", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0155.jp2"}, "156": {"fulltext": "156 MONKS and MONASTERIES\\nloved it. They cut down trees in the heart of the\\nwilderness, and transformed a soil bristling with\\nwoods and thickets into rich pastures and ploughed\\nfields. They stimulated the peasantry to labor, and\\ntaught them many useful lessons in agriculture.\\nThus, they became an industrial, as well as a\\nspiritual, agency for good.\\nThe habits of the monks brought them into close\\ncontact with nature. Even the animals became their\\nfriends. Numerous stories have been related of\\ntheir wonderful power over wild beasts and their\\nconversations with the birds. c It is wonderful,\\nsays Bede, that he who faithfully and loyally\\nobeys the Creator of the universe, should, in his\\nturn, see all the creatures obedient to his orders and\\nhis wishes. They lived, so we are told, in the\\nmost intimate relations with the animal creation.\\nSquirrels leaped to their hands or hid in the folds\\nof their cowls. Stags came out of the forests in\\nIreland and offered themselves to some monks who\\nwere ploughing, to replace the oxen carried off by\\nthe hunters. Wild animals stopped in their pur-\\nsuit of game at the command of St. Laumer.\\nBirds ceased singing at the request of some monks", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0156.jp2"}, "157": {"fulltext": "The BENEDICTINES 157\\nuntil they had chanted their evening prayer, and at\\ntheir word the feathered songsters resumed their\\nmusic. A swan was the daily companion of St.\\nHugh of Lincoln, and manifested its miraculous\\nknowledge of his approaching death by the most\\nprofound melancholy. While all the details of such\\nstories are not to be accepted as literally true, no\\ndoubt some of this poetry of monastic history rests\\nupon interesting and charming facts.\\nA fuller discussion of the permanent contributions\\nwhich the monk made to civilization is reserved for\\nthe last chapter. I have somewhat anticipated a\\ncloser scrutiny of his achievements in order to pre-\\nsent a clearer view of his life and labors. His\\nreligious duties were, perhaps, wearisome enough.\\nWe might tire of his monotonous chanting and\\nincessant vigils, but it is gratifying to know that he\\nalso engaged in practical and useful employments.\\nThe convent became the house of industry as well as\\nthe temple of prayer. The forest glades echoed to\\nthe stroke of the axe as well as to hymns of praise.\\nYes, as Carlyle writes of the twelfth century,\\nc these years were no chimerical vacuity and dream-\\nland peopled with mere vaporous phantasms, but a", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0157.jp2"}, "158": {"fulltext": "158 MONKS and MONASTERIES\\ngreen solid place, that grew corn and several other\\nthings. The sun shone on it, the vicissitudes of\\nseasons and human fortunes. Cloth was woven\\nand worn ditches were dug, furrowed fields\\nploughed and houses built.\\nThe Spread of the Benedictine Rule\\nIt is generally held that Benedict had no pre-\\nsentiment of the vast historical importance of his\\nsystem and that he aspired to nothing beyond\\nthe salvation of his own soul and those of his\\nbrethren.\\nBut the rule spread with wonderful rapidity. In\\nevery rich valley arose a Benedictine abbey. Britain,\\nGermany, Scandinavia, France and Spain adopted\\nhis rule. Princes, moved by various motives,\\nhastened to bestow grants of land on the inde-\\nfatigable missionary who, undeterred by the wild-\\nness of the forest and the fierceness of the barbarian,\\nsettled in the remotest regions. In the various\\nsocieties of the Benedictines there have been thirty-\\nseven thousand monasteries and one hundred and\\nfifty thousand abbots. For the space of two hun-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0158.jp2"}, "159": {"fulltext": "The BENEDICTINES 159\\ndred and thirty-nine years the Benedictines governed\\nthe church by forty-eight popes chosen from their\\norder. They boast of two hundred cardinals, seven\\nthousand archbishops, fifteen thousand bishops and\\nfour thousand saints. The astonishing assertion is\\nalso made that no less than twenty emperors and\\nforty-seven kings resigned their crowns to become\\nBenedictine monks. Their convents claim ten\\nempresses and fifty queens. Many of these earthly\\nrulers retired to the seclusion of the monastery\\nbecause their hopes had been crushed by political\\ndefeat, or their consciences smitten by reason of\\ncrime or other sins. Some were powerfully attracted\\nby the heroic element of monastic life, and these\\ntherefore spurned the luxuriej^nd emoluments of\\nroyalty, in order by personflRacrifice to achieve\\nspiritual domination in this life, and to render their\\nfuture salvation certain. But whatever the motive\\nthat drew queens and princes to the monastic order,\\nthe retirement of such large numbers of the nobility\\nindicates the influence of a religious system which\\ncould cope so successfully with the attractions of the\\npalace and the natural passion for political dominion.\\nSaint Gregory the Great, the biographer of", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0159.jp2"}, "160": {"fulltext": "160 MONKS and MONASTERIES\\nBenedict, who was born at Rome in 540 A. D.,\\nand so was nearly contemporaneous with Benedict,\\nwas a zealous promoter of the monastic ideal, and\\ndid as much as any one to advance its ecclesiastical\\nposition and influence. He founded seven monas-\\nteries with his paternal inheritance, and became the\\nabbot of one of them. He often expressed a desire\\nto escape the clamor of the world by retirement to\\na lonely cell. Inspired by the loftiest estimates of\\nhis holy office, he sought to reform the church in\\nits spirit and life. Many of his innovations in the\\nchurch service bordered upon a dangerous and\\nglittering pomp but the musical world will always\\nrevere his memory for the famous chants that bear\\nhis name. a\\nGregory surrounaHi himself with monks, and did\\neverything in his power to promote their interests.\\nHe increased the novitiate to two years, and\\nexempted certain monasteries from the control of\\nthe bishops. Other popes added to these exemp-\\ntions, and thus widened the breach which already\\nexisted between the secular clergy and the monks.\\nHe also fixed a penalty of lifelong imprisonment\\nfor abandonment of the monastic life.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0160.jp2"}, "161": {"fulltext": "the BENEDICTINES 161\\nUnder Gregory s direction many missionary\\nenterprises were carried on, notably that of Augus-\\ntine to England. The story runs that one day\\nGregory saw some men and beautiful children from\\nBritain put up for sale in the market-place. Deeply\\nsighing, he exclaimed: Alas for grief! That the\\nauthor of darkness possesses men of so bright\\ncountenance, and that so great grace of aspect\\nbears a mind void of inward grace He then\\nasked the children the name of their nation.\\nAngles, was the reply. It is well, he said,\\nfor they have angelic faces. What is the name\\nof your province It was answered, Deira.\\nTruly, he said, De-ira-ns y drawn from anger,\\nand called to the mercy of Christ. How is your\\nking called They answered, iElla, or Ella.\\nThen he cried Alleluia it behooves that the praise\\nof God the Creator should be sung in those parts.\\nWhile it is hard to accept this evidently fanciful\\nstory in its details, it seems quite probable that the\\nsale of some English slaves in a Roman market\\ndrew the attention of Gregory to the needs of\\nBritain.\\nSome years afterwards, in 596, Gregory commis-\\n11", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0161.jp2"}, "162": {"fulltext": "i6a MONKS and MONASTERIES\\nsioned Augustine, prior of the monastery of St.\\nAndrew s on the Celian Hill, at Rome, with forty\\ncompanions, to preach the gospel in Britain. When\\nthis celebrated missionary landed on the island of\\nThanet, he found monasticism had preceded him.\\nBut what was the nature of this British monas-\\nticism On that question Rome and England are\\ndivided.\\nThe Romanist declares that no country received\\nthe Christian faith more directly from the Church\\nof Rome than did England that the most careful\\nstudy of authentic records reveals no doctrinal\\nstrife, no diversity of belief between the early\\nBritish monks and the Pope of Rome that St.\\nPatrick, of Ireland, and St. Columba, of Scotland,\\nWere loyal sons of their Roman mother.\\nThe Anglican, on the other hand, believes that\\nChristianity was introduced into Britain independ-\\nently of Rome. As to the precise means employed,\\nhe has his choice of ten legends. He may hold\\nwith Lane that it is reasonable to suppose one of\\nPaul s ardent converts, burning with fervent zeal,\\nled the Britons to the cross. Or he may argue\\nwith others What is more natural than to", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0162.jp2"}, "163": {"fulltext": "The BENEDICTINES 163\\nimagine that Joseph of Arimathea, driven from\\nPalestine, sailed away to Britain/* In proof of\\nthis assumption, we are shown the chapel of St.\\nJoseph, the remains of the oldest Christian church,\\nwhere the holy-thorn blossoms earlier than in any\\nother part of England. Many Anglicans wisely\\nregard all this as legendary. It is also held that\\nSt. Patrick and St. Columba were not Romanists,\\nbut represented a type of British Christianity,\\nwhich, although temporarily subjected to Rome,\\nyet finally threw off the yoke under Henry VIII.\\nand reasserted its ancient independence. Still others\\ndeclare that when Augustine was made archbishop,\\nthe seat of ecclesiastical authority was transferred\\nfrom Rome to Canterbury, and the English church\\nbecame an independent branch of the universal\\nchurch. It was Catholic, but not Roman.\\nThe difficulty of ascertaining when and by whom\\nChristianity was originally introduced into southern\\nBritain must be apparent to every student. But\\nsome things may be regarded as historically certain.\\nThe whole country had been desolated by war when\\nAugustine arrived. For a hundred and fifty years\\nthe brutality and ignorance of the barbarians had", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0163.jp2"}, "164": {"fulltext": "164 MONKS and MONASTERIES\\nreigned supreme. All traces of Roman civilization\\nhad nearly disappeared with the conquest of the\\nheathen Anglo-Saxons. Whatever may be thought\\nabout the subsequent effects of the triumph of\\nRoman Christianity, it is due to Rome to recognize\\nthe fact that with the coming of the Roman mis-\\nsionaries religion and knowledge began a new life.\\nThe Anglo-Saxons had destroyed the Christian\\nchurches and monasteries, whose origin, as we have\\nseen, is unknown. They drove away or massacred\\nthe priests and monks. Christianity was practically\\nextirpated in those districts subject to the Germanic\\nyoke. But when Augustine landed British monks\\nwere still to be found in various obscure parts of\\nthe country, principally in Ireland and Wales.\\nJudging from what is known of these monks, it is\\nsafe to say that their habits and teachings were\\nbased on the traditions of an earlier Christianity,\\nand that originally British Christianity was inde-\\npendent of Rome.\\nThe monks in Britain at the time when Augus-\\ntine landed differed from the Roman monks in\\ntheir tonsures, their liturgy, and the observance of\\nEaster, although no material difference in doctrine", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0164.jp2"}, "165": {"fulltext": "r/ie BENEDICTINES 165\\ncan be established. The clergy did not always\\nobserve the law of celibacy nor perhaps the Roman\\nrules of baptism. It is also admitted, even by Cath-\\nolic historians, that the British monks refused to\\nacknowledge Augustine their archbishop that this\\nquestion divided the royal family and that the\\nold British church was not completely subdued\\nuntil Henry II. conquered Ireland and Wales.\\nThese statements are practically supported by\\nEthelred L. Taunton, an authoritative writer, whose\\nsympathy with Roman monasticism is very strong.\\nHe thinks that a few of the British monks sub-\\nmitted to Augustine, but of the rest he says\\nThey would not heed the call of Augustine, and\\non frivolous pretexts refused to acknowledge him.\\nA large body of British monks retired to the\\nmonastery of Bangor, and when King Ethelfrid\\ninvaded the district of Wales, he slew twelve hun-\\ndred of them in the open field as they were upon\\ntheir knees praying for the success of the Britons.\\nIt was then that the power of the last remnants of\\nCeltic or British Christianity was practically broken,\\nand the Roman type henceforth gradually acquired\\nthe mastery.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0165.jp2"}, "166": {"fulltext": "166 MONKS and MONASTERIES\\nMontalembert says In no other country has\\nCatholicism been persecuted with more sanguinary\\nzeal and, at the same time, none has greater need\\nof her care. While the latter observation is open\\nto dispute, it is certainly true that England has\\nnever remained quiet under the dominion of Rome.\\nGoldsmith s tribute to the English character sug-\\ngests a reasonable explanation of this historic fact\\nStern o er each bosom reason holds her state,\\nFierce in their native hardiness of soul,\\nTrue to imagined right, above control,\\nWhile even the peasant boasts those rights to scan,\\nAnd learns to venerate himself as man.\\nThe fact to be remembered, as we emerge from\\nthese ecclesiastical quarrels and the confusions of\\nthis perplexing history, is that the monks were the\\nintellectual and religious leaders of those days.\\nThey exercised a profound influence upon English\\nsociety, and had much to do with the establishment\\nof English institutions.\\nBut, on the other hand, the continent is indebted\\nto England for the gift of many noble monks who\\nserved France and Germany as intellectual and\\nmoral guides, at a time when these countries were", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0166.jp2"}, "167": {"fulltext": "the BENEDICTINES 167\\nin a state of extreme degradation. Boniface, the\\nApostle to the Germans, who is regarded by\\nNeander as the Father of the German church and\\nthe real founder of the Christian civilization of\\nGermany, was the gift of the English cloisters, and\\na native of Devonshire. Alcuin, the ecclesiastical\\nprime minister of Charlemagne and the greatest\\neducator of his time, was born and trained in\\nEngland. Nearly all the leading schools of France\\nwere founded or improved by this celebrated monk.\\nIt was largely due to Alcuin s unrivaled energy and\\nsplendid talents that Charlemagne was able to make\\nso many and so glorious educational improvements\\nin his empire.\\nNotable among the men who introduced the\\nBenedictine rule into England was St. Wilfred\\n(634-709 A. D.), who had traveled extensively in\\nFrance and Italy, and on his return carried the\\nmonastic rule into northern Britain. He also is\\ncredited with establishing a course of musical train-\\ning in the English monasteries. He was the most\\nactive prelate of his age in the founding of churches\\nand monasteries, and in securing uniformity of dis-\\ncipline and harmony with the Church of Rome.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0167.jp2"}, "168": {"fulltext": "i68 MONKS and MONASTERIES\\nOne of the most famous monastic retreats of\\nthose days was the wild and lonely isle of Iona,\\nthe Mecca of monks and the monastic capital of\\nScotland. It is a small island, three miles long and\\none broad, lying west of Scotland. Many kings\\nof Scotland were crowned here on a stone which\\nnow forms a part of the British coronation chair.\\nIts great monastery enjoyed the distinction from\\nthe sixth to the eighth century of being second to\\nnone in its widespread influence in behalf of the\\nintellectual life of Europe.\\nThis monastery was originally founded in the\\nmiddle of the sixth century by Columba, the\\nApostle to Caledonia, an Irish saint actively asso-\\nciated with a wonderful intellectual awakening.\\nThe rule of the monastery is unknown, but it is\\nprobable that it could not have been, at the first,\\nof the Benedictine type. Columba s followers trav-\\neled as missionaries and teachers to all parts of\\nEurope, and it is said, they dared to sail in their\\nsmall boats even as far as Iceland.\\nDr. Johnson says in his Tour to the Hebrides\\nWe are now treading that illustrious island which\\nwas once the luminary of the Caledonian regions,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0168.jp2"}, "169": {"fulltext": "The BENEDICTINES 169\\nwhence savage clans and roving barbarians derived\\nthe benefits of knowledge and the blessing of\\nreligion. That man is little to be envied whose\\npatriotism would not gain force upon the plain\\nof Marathon, or whose piety would not grow\\nwarmer among the ruins of Iona. The mon-\\nastery which Columba founded here was doubt-\\nless of the same character as the establishments\\nin Ireland. Many of these Celtic buildings were\\nmade of the branches of trees and supported by\\nwooden props. It was some time before properly-\\nconstructed wooden churches or monasteries became\\ngeneral in these wild regions. In such rude huts\\nsmall libraries were collected and the monks trained\\nto preach. Ireland was then the center of knowl-\\nedge in the North. Greek, Latin, music and such\\nscience as the monks possessed were taught to eager\\npupils. Copies of their manuscripts are still to be\\nfound all over Europe. Their schools were open\\nto the rich and poor alike. The monks went from\\nhouse to house teaching and distributing literature.\\nAs late as the sixteenth century, students from\\nvarious parts of the Continent were to be found\\nin these Irish schools.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0169.jp2"}, "170": {"fulltext": "170 MONKS and MONASTERIES\\nThere is an interesting story related of Columba s\\nliterary activities. It is said that on one occasion\\nwhile visiting his master, Finnian, he undertook to\\nmake a clandestine copy of the abbot s Psalter.\\nWhen the master learned of the fact, he indignantly\\ncharged Columba with theft, and demanded the\\ncopy which he had made, on the ground that a copy\\nmade without permission of the author was the\\nproperty of the original owner, because a transcript\\nis the offspring of the original work. Putnam, to\\nwhom I am indebted for this story, says cc As far\\nas I have been able to ascertain, this is the first\\ninstance which occurs in the history of European\\nliterature of a contention for a copyright. The\\nconflict for this copyright afterwards developed\\ninto a civil war. The copy of the Latin Psalter\\nwas enshrined in the base of a portable altar as\\nthe national relic of the O Donnell clan, and was\\npreserved by that family for thirteen hundred years.\\nIt was placed on exhibition as late as 1867, n tne\\nmuseum of the Royal Irish Academy.\\nEnough has now been said to enable the reader\\nto understand something of the spirit and labors\\nof the monks in an age characteristically bar-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0170.jp2"}, "171": {"fulltext": "the BENEDICTINES 171\\nbaric. For five centuries, from the fifth to the\\ntenth, the condition of Europe was deplorable.\\nIt may be doubted/ says an old writer, whether\\nthe worst of the Caesars exceeded in dark malignity,\\nor in capriciousness of vengeance, the long-haired\\nkings of France. The moral sense of even the\\nmost saintly churchmen seems to have been blunted\\nby familiarity with atrocities and crimes. Brute\\nforce was the common method of exercising con-\\ntrol and administering justice. The barbarians\\nwere bold and independent, but cruel and super-\\nstitious. Their furious natures needed taming and\\ntheir rude minds tutoring. Even though during\\nthis period churches and monasteries were raised in\\namazing numbers, yet the spirit of barbarism was\\nso strong that the Christians could scarcely escape\\nits influence. The power of Christianity was modi-\\nfied by the nature of the people, whose characters\\nit aimed to transform. The remarks of William\\nNewton Clarke respecting the Christians of the\\nfirst and second centuries are also appropriate to\\nthe period under review u The people were changed\\nby the new faith, but the new faith was changed by\\nthe people. Christianity made a new people,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0171.jp2"}, "172": {"fulltext": "172 MONKS and MONASTERIES\\nbetter than it found them, but they in turn made\\na new Christianity, with its strong points illustrated\\nand confirmed in their experience, but with weak-\\nness brought in from their defects.\\nYes, the work of civilizing the Germanic nations\\nwas a task of herculean proportions and of tremen-\\ndous significance. Out of these tribes were to be\\nconstructed the nations of modern Europe. To\\nthis important mission the monks addressed them-\\nselves with such courage, patience, faith and zeal, as\\nto entitle them to the veneration of posterity.\\nWith singular wisdom and unflinching bravery\\nthey carried on their missionary and educational\\nenterprises, in the face of discouragements and\\nobstacles sufficient to dismay the bravest souls.\\nThe tenacious strength of those wild forces that\\nclashed with the tenderer influences of the cloister\\nshould soften our criticism of the inconsistencies\\nwhich detract from the glory of those early minis-\\nters of righteousness and exemplars of gentleness\\nand peace.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0172.jp2"}, "173": {"fulltext": "IV\\nREFORMED AND MILITARY ORDERS\\nTHE MONASTIC institution was never\\nentirely good or entirely bad. In periods\\nof general degradation there were beau-\\ntiful exceptions in monasteries ruled by\\npure and powerful abbots. From the beginning\\nvarious monasteries soon departed from their dis-\\ncipline by sheltering iniquity and laziness, while\\nother establishments faithfully observed the rules.\\nBut during the eighth, ninth and tenth centuries\\nthere was a widespread decline in the spirit of\\ndevotion and a shameful relaxation of monastic\\ndiscipline. Malmesbury, King Alfred, Alcuin, in\\nEngland, and many continental writers, sorrowfully\\ntestified against the monks because of their vices,\\ntheir revelings, their vain and gorgeous ornaments\\nof dress and their waning zeal for virtue. The\\npriests hunted and fought, prayed, preached, swore\\n173", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0173.jp2"}, "174": {"fulltext": "174 MONKS and MONASTERIES\\nand drank as they pleased. We cannot wonder,\\nsays an anonymous historian, that they should\\ncommit the more reasonable offence of taking\\nwives. Disorders were common everywhere the\\nmonastic vows were sadly neglected. Political and\\nreligious ideals were lost sight of amid the prevail-\\ning confusion and wild commotion of those dark\\ndays. It is true, says Carlyle, all things have\\ntwo faces, a light one and a dark. It is true in three\\ncenturies much imperfection accumulates many an\\nideal, monastic or otherwise, shooting forth into\\npractice as it can, grows to a strange reality and\\nwe have to ask with amazement, Is this your ideal\\nFor alas the ideal has to grow into the real, and to\\nseek out its bed and board there, often in a sorry\\nway.\\nThis, then, may be accepted as the usual history\\nof a monastery or a monastic order. First, vows of\\npoverty, obedience and chastity zealously cherished\\nand observed as a result of loyalty to this ideal,\\na spirit of devotion to righteousness is created, and\\na pure, lofty type of Christian life is formed, which,\\nif not the highest and truest, is sufficiently exalted\\nto win the reverence of worldly men and an extra-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0174.jp2"}, "175": {"fulltext": "REFORMED ORDERS 175\\nordinary power over their lives and affections.\\nThere naturally follow numerous and valuable\\ngifts of land and gold. The monks become rich\\nas well as powerful. Then the decline begins.\\nVast riches have always been a menace to true\\nspirituality. Perhaps they always will be. The\\nwealthy monk falls a prey to pride and arro-\\ngance he becomes luxurious in his habits, and\\nlazy in the performance of duty. Vice creeps in\\nand his moral ruin is complete. The transforma-\\ntion in the character of the monk is accompanied\\nby a change in public opinion. The monk is now\\nan eyesore his splendid buildings are viewed with\\nenvy by some, with shame by others. Then arise\\nthe vehement cries for the destruction of his\\npalatial cloister, and the heroic efforts of the rem-\\nnant that abide faithful to reform the institution.\\nThis has been the pathway over which every\\nmonastic order has traveled. As long as there was\\nsufficient vitality to give birth to reformatory move-\\nments, new societies sprang up as off-shoots of the\\nolder orders, some of which adopted the original\\nrules, while others altered them to suit the views\\nof the reforming founder. c For indeed, says", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0175.jp2"}, "176": {"fulltext": "176 MONKS and MONASTERIES\\nTrench, those orders, wonderful at their begin-\\nning, and girt up so as to take heaven by storm,\\nseemed destined to travel in a mournful circle\\nfrom which there was no escape. These facts\\npartly explain the reformatory movements which\\nappear from the ninth century on.\\nThe first great saint to enter the lists against\\nmonastic corruption was Benedict of Aniane (750-\\n821 A. D.), a member of a distinguished family in\\nsouthern France. The Benedictine rule in his\\nopinion was formed for novices and invalids. He\\nattributed the prevailing laxity among the monks to\\nthe mild discipline. As abbot of a monastery he\\nundertook to reform its affairs by adopting a system\\nbased on Basil of Asia Minor and Pachomius of\\nEgypt. But he leaned too far back for human\\nnature in the West, and the conclusion was forced\\nupon him that Benedict of Nursia had formulated\\na set of rules as strict as could be enforced among\\nthe Western monks. Accordingly he directed his\\nefforts to secure a faithful observance of the original\\nBenedictine rules, adding, however, a number of\\nrigid and burdensome regulations. Although at\\nfirst the monks doubted his sanity, kicked him", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0176.jp2"}, "177": {"fulltext": "REFORMED ORDERS 177\\nand spat on him, yet he afterwards succeeded in\\ngathering about three hundred of them under his\\nrule. Several colonies were sent out from his\\nmonastery, which was built on his patrimonial\\nestate near Montpellier. His last establishment,\\nwhich was located near Aix-la-Chapelle, became\\nfamous as a center of learning and sanctity.\\nOne of the most celebrated reform monasteries\\nwas the convent of Cluny, or Clugny, in Bur-\\ngundy, about fifteen miles from Lyons, which was\\nfounded by Duke William of Aquitaine in 910.\\nIt was governed by a code based on the rule of\\nSt. Benedict. The monastery began with twelve\\nmonks under Bruno, but became so illustrious that\\nunder Hugo there were ten thousand monks in the\\nvarious convents under its rule. It was made\\nimmediately subject to the pope, that is, exempt\\nfrom the jurisdiction of the bishop. Some idea of\\nits splendid equipment may be formed from the fact\\nthat it is said, that in 1245, after the council of\\nLyons, it entertained Innocent IV., two patriarchs,\\ntwelve cardinals, three archbishops, fifteen bishops,\\nmany abbots, St. Louis, King of France, several\\nprinces and princesses, each with a considerable\\n12", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0177.jp2"}, "178": {"fulltext": "178 MONKS and MONASTERIES\\nretinue, yet the monks were not incommoded. It\\ngave to the church three popes, Gregory VII.,\\nUrban II. and Paschal II.\\nFrom his cell at Cluny, Hildebrand, who\\nbecame the famous Gregory VII., looked out\\nupon a world distracted by war and sunk in vice.\\ncc In Hildebrand s time, while he was studying\\nthose annals in Cluny, says Thomas Starr King,\\na boy pope, twelve years old, was master of the\\nspiritual scepter, and was beginning to lead a life so\\nshameful, foul and execrable that a subsequent pope\\nsaid, c he shuddered to describe it/\\nConnected with the monastery was the largest\\nchurch in the world, surpassed only a little, in later\\nyears, by St. Peter s at Rome. Its construction\\nwas begun in 1089 by the abbot Hugo, and it was\\nconsecrated in 1131, under the administration of\\nPeter the Venerable. It boasted of twenty-five\\naltars and many costly works of art.\\nSo great was the fame and influence of this\\nestablishment that numerous convents in France\\nand Italy placed themselves under its control, thus\\nforming The Congregation of Cluny/\\nAfter the administration of Peter the Venerable", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0178.jp2"}, "179": {"fulltext": "REFORMED ORDERS 179\\n(1122-1156), this illustrious house began to suc-\\ncumb to the intoxication of success, and it steadily\\ndeclined in character and influence until its prop-\\nerty was confiscated by the Constituent Assembly,\\nin 1799, and the church sold for one hundred\\nthousand francs. It is now in ruin;\\nBut in spite of every attempt at reform during\\nthe ninth and tenth centuries the decline of the\\ncontinental monasteries continued. Many per-\\nsons of royal blood, accustomed to the license of\\npalaces, entered the cloister and increased the dis-\\norders. The monks naturally respected their\\nblood and relaxed the discipline in their favor.\\nThe result was costly robes, instead of the simple,\\nmonastic garb, riotous living, and a general indiffer-\\nence to spirituality. Spurious monasteries sprang\\nup with rich lay-abbots at their head, who made\\nthe office hereditary in their families. Laymen\\nwere appointed to rich benefices simply that they\\nmight enjoy the revenues. These lay-abbots even\\nwent so far as to live with their families in their\\nmonasteries, and rollicking midnight banquets were\\nsubstituted for the asceticism demanded by the\\nvows. They traveled extensively attended by", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0179.jp2"}, "180": {"fulltext": "180 MONKS and MONASTERIES\\nsplendid retinues. Some of the monks seemed\\nintent on nothing but obtaining charters of privi-\\nleges and exemptions from civil and military duties.\\nIn England the state of affairs was even more\\ndistressing than on the Continent. The evil effects\\nof the Saxon invasion, the demoralization that\\naccompanied the influx of paganism, and the almost\\ncomplete destruction of the religious institutions\\nof British Christianity have already been noted.\\nAbout the year 700, the island was divided among\\nfifteen petty chiefs, who waged war against one\\nanother almost incessantly. Christianity, as intro-\\nduced by Augustine, had somewhat mitigated the\\nferocity of war, and England had begun to make\\nsome approach toward a respect for law and a vene-\\nration for the Christian religion, when the Danes\\ncame, and with them another period of disgraceful\\natrocities and blighting heathenism. The Danish\\ninvasion had almost extirpated the monastic insti-\\ntution in the northern districts. Carnage and\\ndevastation reigned everywhere. Celebrated mon-\\nasteries fell in ruins and the monks were slain or\\ndriven into exile. Hordes of barbaric warriors\\nroamed the country, burning and plundering.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0180.jp2"}, "181": {"fulltext": "REFORMED ORDERS 181\\nAt the close of this calamitous period, says\\nLingard, in his History and Antiquities of the\\nAnglo-Saxon Church/ the Anglo-Saxon church\\npresented a melancholy spectacle to the friends of\\nreligion i The laity had resumed the ferocious\\nmanners of their pagan forefathers. 2. The clergy\\nhad grown indolent, dissolute and illiterate. 3.\\nThe monastic order had been apparently annihi-\\nlated. It devolved on King Alfred, victorious\\nover his enemies, to devise and apply the remedies\\nfor these evils. The good king endeavored to\\nrestore the monastic institution, but, owing to the\\nlack of candidates for the monastic habit, he was\\ncompelled to import a colony of monks from\\nGaul.\\nThe moral results of Alfred s reformatory meas-\\nures, as well as those of his immediate successors,\\nwere far from satisfactory, although he did vastly\\nstimulate the educational work of the monastic\\nschools. He devoted himself so faithfully to the\\ngathering of traditions, that he is said to be the\\nfather of English history. The tide of immor-\\nality, however, was too strong to be stemmed in a\\ngeneration or two. It was a century and a half", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0181.jp2"}, "182": {"fulltext": "i8a MONKS and MONASTERIES\\nbefore there was even an approach to substantial\\nvictory over the disgraceful abuses among the\\nclergy and the monks.\\nThe churchman who is credited with doing most\\nto distinguish the monks as a zealous and faithful\\nbody was Dunstan (924-988 A. D.), first Abbot of\\nGlastonbury, then Bishop of Winchester, and finally\\nArchbishop of Canterbury. He is the most con-\\nspicuous ecclesiastical personage in the history of\\nthose dark days, but his character and labors have\\ngiven rise to bitter and extensive controversy.\\nIt was Dunstan s chief aim to subjugate the\\nAnglo-Saxon church to the power of Rome, and to\\ncorrect existing abuses by compelling the clergy and\\nthe monks to obey the rule of celibacy. He was\\na fervent believer in the efficacy of the Benedictine\\nvows, and in the value of clerical celibacy as a\\nremedy for clerical licentiousness. Naturally, Prot-\\nestant writers, who hold that papal supremacy never\\nwas a blessing in any country or in any age, and\\nwho think that clerical celibacy has always been a\\nfruitful source of crime and sin, condemn the\\nreforms of Dunstan in the most unqualified terms.\\nA statement of a few of the many and perplexing", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0182.jp2"}, "183": {"fulltext": "REFORMED ORDERS 183\\nfacts may assist us to form a fairly just judgment\\nof the man and his work.\\nThe principle of sacerdotal celibacy appeared\\nearly in the history of Christianity, and for many\\ncenturies it was the subject of sharp contention.\\nRoman Catholics themselves have been divided\\nupon it. In every Christian country, from the\\nApostolic period onward, there were priests and\\nteachers who opposed the imposition of this rule\\nupon the clergy, and, on the other hand, there were\\nthose who practiced and advocated celibacy as the\\nindispensable guarantee of spiritual power and\\npurity.\\nWhat the rule of celibacy was at this period, in\\nEngland, seems uncertain. Lingard maintains that\\nmarriage was always permitted to the clergy in minor\\norders, who were employed in various subordinate\\npositions, but that those in higher orders, whose\\noffice it was to minister at the altar and to offer the\\nsacrifice, were expressly bound to a life of the strictest\\ncontinence. During the invasion of the Danes,\\nwhen confusion reigned, many priests in the higher\\norders had not only forsaken their vows of chastity,\\nbut had plunged into frightful immoralities; and", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0183.jp2"}, "184": {"fulltext": "i8 4 MONKS and MONASTERIES\\nmarried clerks of inferior orders were raised to the\\npriesthood to fill the ranks depleted by war. These\\npromoted clerks were previously required to sep-\\narate from their wives, but apparently many of\\nthem did not do so. Consequently, from several\\ncauses, the married priests became a numerous\\nbody, and since the common opinion seems to have\\nbeen that a married priest was disgracing his office,\\nthis body was regarded as a menace to the welfare\\nof the church and the state.\\nLea, in his elaborate History of Sacerdotal\\nCelibacy/ holds that the rule of celibacy was only\\nbinding on the regulars, or monks, and that the\\nsecular priesthood was at liberty to marry. But\\nfrom several other passages in his work it seems\\nthat he also recognizes the fact that, while mar-\\nriage was common, it was in defiance of an ancient\\ncanon. cc It is evident, he says, ct that the mem-\\nory of the ancient canons was not forgotten, and\\nthat their observance was still urged by some\\nardent churchmen, but that the customs of the\\nperiod had rendered them virtually obsolete, and\\nthat no sufficient means existed of enforcing obe-\\ndience. If open scandals and shameless bigamy", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0184.jp2"}, "185": {"fulltext": "REFORMED ORDERS 185\\nand concubinage could be restrained, the ecclesias-\\ntical authorities were evidently content. Celibacy\\ncould not be enjoined as a law, but was rendered\\nattractive by surrounding it with privileges and\\nimmunities denied to him who yielded to the\\ntemptations of the flesh.\\nThroughout Western Christendom the law of\\ncelibac)^ was openly and shamefully trampled upon,\\nand every reformer seemed to think that the very\\nfirst step toward any improvement in clerical\\nmorals was to be taken by enforcing this rule.\\nWhen Dunstan commenced his reforms, the\\nclergy were guilty of graver sins than that of living\\nin marriage relations. Adultery, bigamy, swearing,\\nfighting and drinking were the order of the day.\\nThe monasteries were occupied by secular priests\\nwith wives or concubines. All the chroniclers of\\nthis period agree in charging the monks and clergy\\nwith a variety of dissipations and disorders.\\nIt is quite clear, therefore, that in Dunstan s view\\nhe was doing the only right thing in trying to cor-\\nrect the existing abuses by compelling the priests to\\nadopt that celibate life without which it was popu-\\nlarly believed the highest holiness and the largest", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0185.jp2"}, "186": {"fulltext": "i86 MONKS and MONASTERIES\\nusefulness could not be attained. In the light of\\nthis purpose and this common opinion of his time,\\nDunstan and his mission should be judged.\\nDunstan was aided in his work by King Edgar\\nthe Pacific, who, by the way, was himself compelled\\nto go without his crown seven years for violating the\\nchastity of a nun. Oswald, the Bishop of Wor-\\ncester, and Ethelwold, the Bishop of Winchester^\\nwere also zealously engaged in the task of reform.\\nA law was enacted providing that priests, deacons\\nand sub-deacons should live chastely or resign. As\\na result of this law, many priests were ejected from\\nthe monasteries and from their official positions.\\nStrict monks were put in their places. A strong\\nopposition party was created, and the ejected clergy\\naroused such discontent that a civil war was barely\\naverted. This state of things continued until the\\nNorman invasion, when the monks and secular\\nclergy joined forces in the common defence of their\\nproperty and ecclesiastical rights.\\nIt would seem that many writers, misled by legends\\nfor which Dunstan must not be held responsible, and\\nblinded by religious prejudice, have unjustly charged\\nhim with hypocrisy and even crime. All his methods", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0186.jp2"}, "187": {"fulltext": "REFORMED ORDERS 187\\nmay not be defensible when estimated in the light\\nof modern knowledge, and even his ideal may be\\nrejected when judged by modern standards of Chris-\\ntian character, but he must be considered with the\\nmoral and intellectual life of his times in full view.\\nHe was a champion of the oppressed, a friend of the\\npoor, an unflinching foe of sinful men in the pulpit\\nor on the throne. His will was inflexible, his inde-\\npendence noble and his energy untiring. In trying\\nto bring the Anglo-Saxon church into conformity to\\nRome he was actuated by a higher motive than the\\nmerely selfish desire for ecclesiastical authority.\\nHe regarded this harmony as the only remedy for\\nthe prevailing disorders. He believed, like many\\nother churchmen of unquestioned purity and hon-\\nesty, that it was necessary to compel temporal\\nauthorities to recognize the power of the church in\\norder to overcome that defiance of moral law which\\nwas the chief characteristic of the kings and princes\\nin that turbulent period.\\nWhat the Anglo-Saxon church might have been\\nif the rule of celibacy had not been forced upon\\nher, and if she had not submitted to Roman\\nauthority in other matters, is a theme for specula-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0187.jp2"}, "188": {"fulltext": "188 MONKS and MONASTERIES\\ntion only. The fact is that Dunstan found a church\\ncorrupt to the core and left it, as a result of his\\npurifying efforts, with some semblance, to say the\\nleast, of moral influence and spiritual purity. Some\\nother kind of ecclesiastical polity than that advo-\\ncated by Dunstan might have achieved the same\\nresults as his, but the simple fact is that none did.\\nIn so far as Dunstan succeeded in his monastic\\nmeasures, he laid the foundations of an ecclesiastical\\npower which afterwards became a serious menace to\\nthe political freedom of the Anglo-Saxon race.\\nThe battle begun by him raged fiercely between the\\npopes, efficiently supported by the monks, and the\\nkings of England, with varying fortunes, for many\\ncenturies. But perhaps, under the plans of that\\nbenign Providence who presides over the destiny of\\nnations, it was essentially in the interests of civiliza-\\ntion, that the lawlessness of rulers and the vices of\\nthe people should be restrained by that ecclesias-\\ntical power, which, in after years, and at the proper\\ntime, should be forced to recede to its legitimate\\nsphere and functions.\\nAnother celebrated reformatory movement was\\nbegun by St. Bruno, who founded the Carthusian", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0188.jp2"}, "189": {"fulltext": "REFORMED ORDERS 189\\nOrder about the year 1086. Ruskin says In\\ntheir strength, from the foundation of the order at\\nthe close of the eleventh century to the beginning\\nof the fourteenth, they reared in their mountain\\nfastnesses and sent out to minister to the world a\\nsuccession of men of immense mental grasp and\\nserenely authoritative innocence, among whom our\\nown Hugh of Lincoln, in his relations with Henry\\nII. and Cceur de Lion, is to my mind the most\\nbeautiful sacerdotal figure known to me in history.\\nBruno, with six companions, established the\\nfamous Grand Chartreuse in a rocky wilderness,\\nnear Grenoble, in France, separated from the rest\\nof the world by a chain of wild mountains, which\\nare covered with ice and snow for two-thirds of\\nthe year.\\nUntil the time of Guigo (1 137), the Grand Char-\\ntreuse was governed by unwritten rules. Thirteen\\nmonks only were permitted to live together, and\\nsixteen converts in the huts at the foot of the hill.\\nThe policy of this monastery was at first opposed\\nto all connection with other monasteries. But\\napplications for admission were so numerous that\\ncolonies were sent out in various directions, all", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0189.jp2"}, "190": {"fulltext": "190 MONKS and MONASTERIES\\nsubject to the mother house. The Carthusians\\ndiffered in many respects from other orders. The\\nrules of Dom Guigo indicate that the chief aim\\nwas to preclude the monks from intercourse with\\nthe world, and largely with each other, for each\\nmonk had separate apartments, cooked his own\\nfood, and so rarely met with his brethren, that he\\nwas practically a hermit. The clothing consisted\\nof a rough hair shirt, worn next the skin, a white\\ncassock over it, and, when they went out, a black\\nrobe. Fasting was observed at least three days a\\nweek, and meat was strictly forbidden. Respecting\\ncontact with women Dom Guigo says Under no\\ncircumstances whatever do we allow women to set\\nfoot within our precincts, knowing as we do that\\nneither wise man, nor prophet, nor judge, nor the\\nentertainer of God, nor the sons of God, nor the\\nfirst created of mankind, fashioned by God s own\\nhands, could escape the wiles and deceits of women.\\nBlistering and bleeding, as well as fasting, were\\nemployed to control evil impulses. On the whole,\\nthe austerities were as severe as human nature in\\nthat wild and cold region could endure. Yet the\\nprosperity that rewarded the piety and labors of the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0190.jp2"}, "191": {"fulltext": "REFORMED ORDERS 191\\nCarthusian monks proved more than a match for\\ntheir rigorous discipline, and in the middle of the\\nthirteenth century we read charges of laxity and\\ndisorder.\\nThe Carthusians settled in England in the twelfth\\ncentury, and had a famous monastery in London,\\nsince called the Charterhouse. The order was in\\nmany respects the most successful attempt at reform,\\nbut as has been said, the whole order, and each\\nindividual member, is like a petrifaction from the\\nMiddle Ages. Owing to its extremely solitary\\nideal and its severe discipline, it was unfitted to\\nsecure extensive control, or to gain a permanent\\ninfluence upon the rapidly-developing European\\nnations. Its chief contributions to modern civiliza-\\ntion were made by the gift of noble men who passed\\nfrom the seclusion of the cell into the active life\\nof the world, thus practically proving that the\\nmonks greatest usefulness was attained when loyalty\\nto their vows yielded to a broader ideal of Christian\\ncharacter and service.\\nThus the months passed into years and the years\\ninto centuries. Man was slowly working out his\\nsalvation. Painfully, laboriously he emerged out", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0191.jp2"}, "192": {"fulltext": "i 9 2 MONKS and MONASTERIES\\nof barbarism into the lower forms of civilization\\nwearily he trudged on his way toward the universal\\nkingdom of righteousness and peace.\\nThere were many other attempts at reform which\\nmay not even be mentioned, but one character\\ndeserves brief consideration, Bernard of Clair-\\nvaux, the fairest flower of those corrupt days.\\nThe order to which he belonged was the Cistercians,\\nso named because their mother house was at Citeaux\\n(Latin, Cistercium), in France. Its members are\\nsometimes called the White Monks, because of\\ntheir white tunics. Their buildings, with their bare\\nwalls and low rafters, were a rebuke to the splendid\\nedifices of the richer orders. Austere simplicity\\ncharacterized their churches, liturgy and habits.\\nGorgeousness in decoration and ostentation in\\npublic services were carefully avoided. They used\\nno pictures, stained glass or images. Once a week\\nthey flogged their sinful bodies. Only four hours*\\nsleep was allowed. Seeking out the wildest spots\\nand most rugged peaks they built their retreats,\\nbeautiful in their simplicity and furnishing some\\nof the finest examples of monastic architecture.\\nThe order spread into England, where the first", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0192.jp2"}, "193": {"fulltext": "BAJWF BERNARD\\nAFTER AIT ENG-RAVIfT BTAMBROISE TARTjIETT, FROM A.PArNTTrsrG ON\\nG-LASS IN THE COWVEWT OF THE R, P. MINtMES, AT RHEIMS\\nTRENTON ALBERT BRANDT. PUBUSHE", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0193.jp2"}, "194": {"fulltext": "", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0194.jp2"}, "195": {"fulltext": "REFORMED ORDERS 193\\nCistercians were characterized by devoutness and\\npoverty. After a while the hand of fate wrote of\\nthem as it had of so many, (i none were more\\ngreedy in adding farm to farm none less scrupulous\\nin obtaining grants of land from wealthy patrons.\\nIn general, the order was no better and no worse\\nthan the rest, but its chief glory is derived from the\\nluster that was shed upon it by Bernard.\\nThis illustrious counselor of kings and Catholic\\nsaint was born in Burgundy in 1091. When about\\ntwenty years of age he entered the monastery at\\nCiteaux with five of his brothers. His genius\\nmight have secured ecclesiastical preferment, but he\\nchose to dig ditches, plant fields and govern a\\nmonastery. He entered the cloister at Citeaux\\nbecause the monks were few and poor, and when it\\nbecame crowded because of his fame, and its rule\\nbecame lax because of the crowds, he left the cloister\\nto found a home of his own. The abbot selected\\ntwelve monks, following the number of apostles,\\nand at their head placed young Bernard. He led\\nthe twelve to the valley of Wormwood, and there,\\nin a cheerless forest, he established the monastery of\\nClairvaux, or Clear Valley. His rule was fiercely\\n13", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0195.jp2"}, "196": {"fulltext": "194 MONKS and MONASTERIES\\nsevere because he himself loved hardships and rough\\nfare. It in no way befits religion/* he writes, to\\nseek remedies for the body, nor is it good for health\\neither. You may now and then take some cheap\\nherb, such as poor men may, and this is done\\nsometimes. But to buy drugs, to hunt up doctors,\\nto take doses, is unbecoming to religion and hostile\\nto purity. His success in winning men to the\\nmonastic life was almost phenomenal. It was said\\nthat f mothers hid their sons, wives their husbands,\\nand companions their friends, lest they be persuaded\\nby his eloquent message to enter the cloister.\\nHe was avoided like a plague, says one.\\nBernard s monks changed the whole face of the\\ncountry by felling trees and tilling the ground.\\nTheir spiritual power rid the valley of Wormwood\\nof its robbers, and the district grew rich and pros-\\nperous. Thus Bernard became the most famous\\nman of his time. He was the arbiter in papal elec-\\ntions, the judge in temporal quarrels, the healer of\\nschisms and a powerful preacher of the crusades.\\nHe was the embodiment of all that was best in the\\nthought of his age. His weaknesses and faults may\\nlargely be explained by the fact that no man can rise", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0196.jp2"}, "197": {"fulltext": "REFORMED ORDERS 195\\nentirely above the spirit of his times and absolutely\\nfree himself from all pernicious tendencies. As\\nan advocate for the rights of the church, for the\\nimmunities of the clergy, no less than for the great\\ninterests of morality, he was fierce, intractable,\\nunforgiving, haughty and tyrannical. There was,\\nhowever, no note of insincerity in his work or\\nwritings, and no tinge of hypocrisy in fervent zeal.\\nHe was brave, honest and pure controlled always\\nby a consuming passion for the moral welfare of the\\npeople.\\nOur chief interest in Bernard relates to his\\nmonastic work which shed undying luster on his\\nname. Vaughan, in his Hours with the Mystics,\\nsays of him His incessant cry for Europe is,\\nBetter monasteries, and more of them. Let these\\necclesiastical castles multiply let them cover and\\ncommand the land, well garrisoned with men of\\nGod, and then, despite all heresy and schism, theoc-\\nracy will flourish, the earth shall yield her increase,\\nand all people praise the Lord. Bernard\\nhad the satisfaction of improving and extending\\nmonasticism to the utmost of sewing together,\\nwith tolerable success, the rended vesture of the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0197.jp2"}, "198": {"fulltext": "196 MONKS and MONASTERIES\\npapacy of suppressing a more popular and more\\nscriptural Christianity for the benefit of his despotic\\norder; of quenching for a time, by the extinction\\nof Abelard, the spirit of free inquiry, and of seeing\\nhis ascetic and superhuman ideal of religion every-\\nwhere accepted as the genuine type of Christianity.\\nBut in spite of Dunstans, Brunos and Bernards,\\nthe monastic institution keeps on crumbling. The\\nedifice will not stand much more propping and tinker-\\ning. While we admire this display of moral force,\\nthis commendable struggle of fresh courage and\\nnew hope against disintegrating forces, the convic-\\ntion gains ground that something is radically wrong\\nwith the institution. There is something in it which\\nfosters greed and desperate ambition. Is it not a\\nshame, we feel compelled to ask, that so much\\nsplendid, chivalrous courage and magnificent energy\\nshould be expended in trying to prevent a structure\\nfrom falling, which, it seems, could not possibly\\nhave been saved But while the decay could not\\nbe stayed, we must admire the noble aims and pious\\nenthusiasm of the reformers who sought to preserve\\nan institution which to them seemed the only hope\\nof a sinful world.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0198.jp2"}, "199": {"fulltext": "REFORMED ORDERS\\n91\\nDr. Storrs, in his life of Bernard, says His\\nsoon-canonized name has shone starlike in history\\never since he was buried and it will not hereafter\\ndecline from its height or lose its luster, while men\\ncontinue to recognize with honor the temper of\\ndevoted Christian consecration, a character compact\\nof noble forces, and infused with self-forgetful love\\nfor God and man.\\nThe Military Religious Orders\\nThe life of Bernard forms an appropriate intro-\\nduction to a consideration of the Military Religious\\nOrders. Although weary with labor and the weight\\nof years, he traveled over Europe preaching the\\nsecond crusade. To kill or to be killed for\\nChrist s sake is alike righteous and alike safe, this\\nwas his message to the world. In spite of the\\nopposition of court advisers, Bernard induced Louis\\nVII. and Conrad of Germany to take the crusader s\\nvow. He gave the Knights Templars a new rule\\nand kindled afresh a zeal for the knighthood.\\nAlthough the members of the Military Orders were\\nnot monks in the strict sense of the word, yet they", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0199.jp2"}, "200": {"fulltext": "198 MONKS and MONASTERIES\\nwere soldier-monks, and as such deserve to be\\nmentioned here.\\nAt the basis of all monastic orders, as has been\\npointed out, were the three vows of obedience,\\ncelibacy and poverty. Certain orders, by adding to\\nthese rules other obligations, or by laying special\\nstress on one of the three ancient vows, produced\\nnew and distinct types of monastic character and\\nlife.\\nThe Knights of the Hospital assumed as their\\npeculiar work the care of the sick. The Begging\\nFriars, as will be seen later, were distinguished by\\nthe importance which they attached to the rule of\\npoverty the Jesuits, by exalting the law of unques-\\ntioning obedience. In view of the warlike character\\nof the Middle Ages it is strange the soldier-monk\\ndid not appear earlier than he did. The abbots, in\\nmany cases, were feudal lords with immense possess-\\nions which needed protection like secular property,\\nbut as this could not be secured by the arts of\\npeace, we find traces of the union of the soldier and\\nthe monk before the distinct orders professing that\\ncharacter. The immediate cause of such organiza-\\ntions was the crusades. There were numerous", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0200.jp2"}, "201": {"fulltext": "REFORMED ORDERS 199\\nsocieties of this character, some of them so far\\nremoved from the monastic type as scarcely to be\\nranked with monastic institutions. One list men-\\ntions two hundred and seven of these Orders of\\nKnighthood, comprising many varieties in theory\\nand practice. The most important were three,\\nthe Knights of the Hospital, or the Knights of St.\\nJohn the Knights Templars and the Teutonic\\nKnights. The Hospitallers wore black mantles\\nwith white crosses, the Templars white mantles with\\nred crosses, and the Teutonic Knights white mantles\\nwith black crosses. The mantles were in fact the\\nrobe of the monk adorned with a cross. The whole\\nsystem was really a marriage of monasticism and\\nchivalry, as Gibbon says The firmest bulwark of\\nJerusalem was founded in the Knights of the Hos-\\npital and of the Temple, that strange association\\nof monastic and military life. The flower of the\\nnobility of Europe aspired to wear the cross and\\nprofess the vows of these orders their spirit and\\ndiscipline were immortal.\\nA passage in the Alexiad quoted in Walter Scott s\\nRobert of Paris reads As for the multitude\\nof those who advanced toward the great city let it", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0201.jp2"}, "202": {"fulltext": "200 MONKS and MONASTERIES\\nbe enough to say, that they were as the stars in the\\nheaven or as the sand of the seashore. They were in\\nthe words of Homer, as many as the leaves and\\nflowers of spring. This figurative description is\\nalmost literally true. Europe poured her men and\\nher wealth into the East. No one but an eye-\\nwitness can conceive of the vast amount of suffering\\nendured by those fanatical multitudes as they roamed\\nthe streets of Jerusalem looking for shelter, or lay\\nstarving by the roadside on a bed of grass.\\nThe term Hospitallers was applied to certain\\nbrotherhoods of monks and laymen. While pro-\\nfessing some monastic rule, the members of these\\nsocieties devoted themselves solely to caring for\\nthe sick and the poor, the hospitals in those days\\nbeing connected with the monasteries.\\nAbout the year 1050 some Italian merchants\\nsecured permission to build a convent in Jerusalem\\nto shelter Latin pilgrims. The hotels which sprang\\nup after this were gradually transformed into hos-\\npitals for the care of the sick and presided over by\\nBenedictine monks. The sick were carefully nursed\\nand shelter granted to as many as could be accom-\\nmodated. Nobles abandoned the profession of", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0202.jp2"}, "203": {"fulltext": "REFORMED ORDERS 201\\narms and, becoming monks, devoted themselves to\\ncaring for the unfortunate crusaders in these inns.\\nThe work rapidly increased in extent and import-\\nance. In the year 1099, Godfrey de Bouillon\\nendowed the original hospital, which had been dedi-\\ncated to St. John. He also established many other\\nmonasteries on this holy soil. The monks, most\\nof whom were also knights, formed an organization\\nwhich received confirmation from Rome, as The\\nKnights of St. John of Jerusalem. The order\\nrapidly assumed a distinctly military character, for,\\nto do its work completely, it must not only care\\nfor the sick in Jerusalem, but defend the pilgrim\\non his way to the Holy City. This ended in an\\nundertaking to defend Christendom against Moham-\\nmedan invasion and in fighting for the recovery of\\nthe Holy Sepulcher.\\nAfter visiting some of these Palestinian monas-\\nteries, a king of Hungary thus describes his impress-\\nions Lodging in their houses, I have seen them\\nfeed every day innumerable multitudes of poor,\\nthe sick laid on good beds and treated with great\\ncare. In a word, the Knights of St. John are\\nemployed sometimes like Martha, in action, and", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0203.jp2"}, "204": {"fulltext": "202 MONKS and MONASTERIES\\nsometimes like Mary, in contemplation, and this\\nnoble militia consecrate their days either in their\\ninfirmaries or else in engagements against the enemies\\nof the cross.\\nThe Knights Templars were far more militant\\nthan the Knights of St. John, but they also were\\nactuated by the monastic spirit. Bernard tried to\\ninspire this order with a strong Christian zeal so\\nthat, as he said, War should become something\\nof which God could approve. The success which\\nattended its operations led as usual to its corrup-\\ntion and decline. Beginning with a few crusaders\\nleagued together for service and living on the site\\nof the ancient Temple at Jerusalem, it soon\\nwidened the scope of its services and became a\\npowerful branch of the crusading army. It was\\ncharged by Philip IV. of France, in 1307, with\\nthe most fearful crimes, to sustain or to deny which\\naccusations many volumes have been composed.\\nFive years later the order was suppressed and its\\nvast accumulations transferred to the Knights of\\nSt. John. The horrible fate of the Templars,\\nsays Allen, was taken by many as a beginning and\\nomen of the destruction that would soon pass upon", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0204.jp2"}, "205": {"fulltext": "REFORMED ORDERS 203\\nall the hated religious orders. And so this final\\nburst of enthusiasm and splendor in the religious\\nlife was among the prognostics of a state of things\\nin which monasticism must fade quite away.\\nWondrous changes have taken place in those dark\\nand troubled years since Benedict began his labors\\nat Monte Cassino, in 529. The monk has prayed\\nalone in the mountains, and converted the barbarian\\nin the forest. He has preached the crusades in\\nmagnificent cathedrals, and crossed stormy seas in\\nhis frail bark. He has made the schools famous by\\nhis literary achievements, and taught children the\\nalphabet in the woodland cell. He has been good\\nand bad, proud and humble, rich and poor, arrogant\\nand gentle. He has met the shock of lances on his\\nprancing steed, and trudged barefoot from town to\\ntown. He has copied manuscripts in the lonely\\nScottish isle, and bathed the fevered brow of the\\npilgrim in the hospital at Jerusalem. He has dug\\nditches, and governed the world as the pope of the\\nChurch. He has held the plow in the furrow, and\\nthwarted the devices of the king. He has befriended\\nthe poor, and imposed penance upon princes. He\\nhas imitated the poverty and purity of Jesus, and", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0205.jp2"}, "206": {"fulltext": "2o 4 MONKS and MONASTERIES\\naped the pomp and vice of kings. He has dwelt\\nsolitary on cold mountains, subsisting on bread,\\nroots and water, and he has surrounded himself\\nwith menials ready to gratify every luxurious wish,\\namid the splendor of palatial cloisters. Still there\\nare new types and phases of monasticism yet to\\nappear. The monk has other tasks to undertake,\\nfor the world is not yet sufficiently wearied of his\\npresence to destroy his cloister and banish him from\\nthe land.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0206.jp2"}, "207": {"fulltext": "THE MENDICANT FRIARS\\nABRAHAM LINCOLN only applied a\\ngeneral principle to a specific case when\\n2_ m he said, This nation cannot long\\nendure half slave and half free. Glar-\\ning inconsistencies between faith and practice will\\neventually destroy any institution, however lofty its\\nideal or noble its foundation. God suffers long\\nand is kind, but His forbearance is not limitless,\\nMonasticism, as has been shown, was never free from\\nserious inconsistency, from moral dualism. But\\nthe power of reform prolonged its existence. It\\nwas constantly producing fresh models of its ancient\\nideals. It had a hidden reserve-force from which it\\nsupplied shining examples of a living faith and a\\nself-denying love, just at the time when it seemed\\nas if the system was about to perish forever. When\\nthese fresh exhibitions of monastic fidelity likewise\\n205", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0207.jp2"}, "208": {"fulltext": "206 MONKS and MONASTERIES\\nbecame tarnished, when men had tired of them and\\npredicted the speedy collapse of the institution,\\nforth from the cloister came another body of\\nmonkish recruits, to convince the world that\\nmonasticism was not dead that it did not intend\\nto die that it was mightier than all its enemies.\\nThe day came, however, when the world lost its\\nconfidence in an institution which required such\\nconstant reforming to keep it pure, which demanded\\nso much cleansing to keep it clean. Ideals that\\ncould so quickly lose their influence for good came\\nto be looked upon with suspicion.\\nAt the beginning of the thirteenth century we\\nare confronted by the anomaly of a church grossly\\ncorrupt but widely obeyed. She is nearing the\\npinnacle of her power and the zenith of her glory,\\nalthough the parochial clergy have sunk into vice\\nand incapacity, and the monks, as a class, are\\nlazy, ignorant and notoriously corrupt. Two\\nthings, especially, command the attention, first,\\nthe immorality and laxity of the monks and\\nsecond, the growth of heresies and the tendency\\ntoward open schism. The necessity of reform was\\nclearly apprehended by the church as well as by the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0208.jp2"}, "209": {"fulltext": "The MENDICANT FRIARS 207\\nheretical parties, but, since the church had such a\\nhold upon society, those who sought to reform the\\nmonasteries by returning to old beliefs and ancient\\ncustoms were much more in favor than those who\\nleft the church and opposed her from the outside.\\nThe impossibility of substantial, internal reform had\\nnot yet come to be generally recognized. As time\\npassed the conviction that it was of no use to\\nattempt reforms from the inside gained ground\\nthen the separatists multiplied, and the shedding\\nof blood commenced. The world had to learn\\nanew that it was futile to put new wine into old\\nbottles or to patch new cloth on an old garment.\\nIt is the privilege of genius/ says Trench,\\nc to evoke a new creation, where to common eyes\\nall appears barren and worn out. Francis and\\nDominic evoked this new creation but although\\nthe monk now will appear in a new garb, he will\\nprove himself to be about the same old character\\nwhom the world has known a great many years\\nwhen this discovery is made monasticism is doomed.\\nPerplexed Europe will anxiously seek some means\\nof destruction, but God will have Luther ready to\\naid in the solution of the problem.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0209.jp2"}, "210": {"fulltext": "208 MONKS and MONASTERIES\\nFrancis Bernardone, 1 182-1226 A. D.\\nSaint Francis, the founder of the Franciscan\\nOrder, was born at Assisi, a walled town of Umbria,\\nin Italy. His father, Peter Bernardone, or Bernardo,\\nwas in France on business when his son was born\\nand named. On his return, or, as some say, at a\\nlater time, he changed his son s name from John to\\nFrancis. His wealth enabled him to supply Francis\\nwith the funds necessary to maintain his leadership\\namong gay companions. Catholic writers are fond\\nof describing the early years of their saints as\\nmarked by vice in order to portray them as miracles\\nof grace. It is therefore uncertain whether Francis\\nwas anything worse than a happy, joyous lad, who\\nloved fine clothes, midnight songs and parties of\\npleasure. He was certainly a very popular and\\ncourteous lad, very much in love with the world.\\nDuring a short service in the army he was taken\\nprisoner. After his release he fell sick, and experi-\\nenced a temporary disgust with his past life. With\\nhis renewed health his love of festivities and dress\\nreturned.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0210.jp2"}, "211": {"fulltext": "The MENDICANT FRIARS 209\\nWalking out one day, dressed in a handsome\\nnew suit, he met a poor and ill-clad soldier moved\\nto pity, he exchanged his fine clothes for the rags\\nof the stranger. That night Francis dreamed of a\\nsplendid castle, with gorgeous banners flying from\\nits ramparts, and suits of armor adorned with the\\ncross. These, said a voice, fc are for you and\\nfor your soldiers. We are told that this was\\nintended to be taken spiritually and was prophetic\\nof the Begging Friars, but Francis misunderstood\\nthe dream, taking it as a token of military achieve-\\nments. The next day he set off mounted on a\\nfine horse, saying as he left, I shall be a great\\nprince. But his weak frame could not endure such\\nrough usage and he was taken sick at Spoleto.\\nAgain he dreamed. This time the vision revealed\\nhis misinterpretation of the former message, and so,\\non his recovery, he returned somewhat crestfallen to\\nAssisi, where he gave his friends a farewell feast.\\nThus at the threshold of his career we note two\\nimportant facts, disease and dreams. All through\\nhis life he had these fits of sickness, attended by\\ndreams and throughout his life he was guided by\\nthese visions. Neander remarks It would be a\\n14", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0211.jp2"}, "212": {"fulltext": "aio MONKS and MONASTERIES\\nmatter of some importance if we could be more\\nexactly informed with regard to the nature of his\\ndisease and the way in which it affected his physical\\nand mental constitution. Perhaps it might assist\\nus to a more satisfactory explanation of the eccen-\\ntric vein in his life, that singular mixture of religious\\nenthusiasm bordering insanity but we are left\\nwholly in the dark.\\nFrancis now devoted himself to his father s\\nbusiness, but dreams and visions continued to dis-\\ntress him. His spiritual fervor increased daily.\\nHe grieved for the poor and gave himself to the\\ncare of the sick, especially the lepers. During a\\nvisit to Rome he became so sad at the sight of\\ndesperate poverty that he impetuously flung his bag\\nof gold upon the altar with such force as to startle\\nthe worshipers. He went out from the church,\\nexchanged his clothes for a beggar s rags, and stood\\nfor hours asking alms among a crowd of filthy\\nbeggars.\\nBut though Francis longed to associate himself\\nin some way with the lowest classes, he could obtain\\nno certain light upon his duty. While prostrated\\nbefore the crucifix, in the dilapidated church of", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0212.jp2"}, "213": {"fulltext": "The MENDICANT FRIARS 211\\nSt. Damian, in Assisi, he heard a voice saying,\\nFrancis, seest thou not that my house is in ruins\\nGo and restore it for me. Again it is said that this\\npointed to his great life-work of restoring spiritual\\npower to the church, but he again accepted the\\nmessage in a literal sense. Delighted to receive a\\ncommand so specific, the kneeling Francis fervently\\nresponded, With good will, Lord, and gladly\\nentered upon the task of repairing the church of\\nSt. Damian. Having fortified himself by the sign\\nof the cross, he took a horse and a valuable bundle\\nof goods belonging to his father and sold both at\\nFalingo. Instead of turning the proceeds over to\\nhis father, Francis offered them to the priest of St.\\nDamian, who, fearing the father s displeasure, refused\\nto accept the stolen funds. The young zealot,\\ncc who had utter contempt for money, threw the\\ngold on one of the windows of the church. Such\\nis the story as gleaned from Catholic sources.\\nThe heretics, who have criticised Francis for this\\nconduct, are answered by the following ingenious\\nbut dangerous sophistry fC It is certainly quite\\ncontrary to the ordinary law of justice for one man\\nto take for himself the property of another but if", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0213.jp2"}, "214": {"fulltext": "ai2 MONKS and MONASTERIES\\nAlmighty God, to whom all things belong, and for\\nwhom we are only stewards, is pleased to dispense\\nwith this His own law in a particular case, and to\\nbestow what He has hitherto given to one upon\\nanother, He confers at the same time a valid title to\\nthe gift, and it is no robbery in him who has received\\nit to act upon that title.\\nFearing his father s wrath, Francis hid himself in\\nthe priest s room, and contemporary authors assure\\nus that when the irate parent entered, Francis was\\nmiraculously let into the wall. Wading (1731\\nA. D.) says the hollow place may still be seen in the\\nwall.\\nAfter a month, the young hero, confident of his\\ncourage to face his father, came forth pale and weak,\\nonly to be stoned as a madman by the people.\\nHis father locked him up in the house, but the\\ntenderer compassion of his mother released him\\nfrom his bonds, and he found refuge with the priest.\\nWhen his father demanded his return, Francis tore\\noff his clothes and, as he flung the last rag at the\\nfeet of his astounded parent, he exclaimed Peter\\nBernardone was my father I have but one father,\\nHe that is in Heaven. The crowd was deeply", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0214.jp2"}, "215": {"fulltext": "The MENDICANT FRIARS 213\\nmoved, especially when they saw before them the\\nhair shirt which Francis had secretly worn under\\nhis garments. Gathering up all that was left to him\\nof his son, the father sadly departed, leaving the\\nyoung enthusiast to fight his own way through the\\nworld. Many times after that, the parents, who\\ntenderly watched over the lad in sickness and prayed\\nfor his recovery, saw their beloved son leading his\\nbarefooted beggars through the streets of his native\\ntown. But he will never more sing his gay songs\\nunderneath their roof or sally forth with his merry\\ncompanions in search of pleasure. Francis was\\ngiven a laborer s cloak, upon which he made the\\nsign of a cross with some mortar, thus manifesting\\nwhat he wished to be, a half-naked poor one, and a\\ncrucified man. Such was the saint, in 1206, in\\nhis twenty-fifth year.\\nFrancis now went forth, singing sacred songs,\\nbegging his food, and helping the sick and the poor.\\nHe was employed in the vilest affairs of the\\nscullery in a neighboring monastery. At this\\ntime he clothed himself in the monk s dress, a\\nshort tunic, a leathern girdle, shoes and a staff.\\nHe waited upon lepers and kissed their disgusting", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0215.jp2"}, "216": {"fulltext": "2i 4 MONKS and MONASTERIES\\nulcers. Yet more, he instantly cured a dreadfully\\ncancerous face by kissing it. He ate the most\\nrevolting messes, reproaching himself for recoiling\\nin nausea. Thus the pauper of Jesus Christ con-\\nquered his pride and luxurious tastes.\\nFrancis finally returned to repair the church of\\nSt. Damian. The people derided, even stoned\\nhim, but he had learned to rejoice in abuse. They\\ndid not know of what stern stuff their fellow-\\ntownsman was made. He bore all their insults\\nmeekly, and persevered in his work, carrying stones\\nwith his own hands and promising the blessing of\\nGod on all who helped him in his joyful task. His\\nkindness and smiles melted hatred derision turned\\nto admiration. c Many were moved to tears,\\nsays his biographers, while Francis worked on\\nwith cheerful simplicity, begging his materials, stone\\nby stone, and singing psalms about the streets.\\nTwo years after his conversion, or in 1208, while\\nkneeling in the church of Sta. Maria dei Angeli, he\\nheard the words of Christ Provide neither gold\\nnor silver nor brass in your purses, neither two\\ncoats nor shoes nor staff, but go and preach.\\nAfterwards, when the meaning of these words was", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0216.jp2"}, "217": {"fulltext": "The MENDICANT FRIARS 215\\nexplained to him, he exclaimed cc This is what I\\nseek for He threw away his wallet, took off his\\nshoes, and replaced his leather girdle by a cord. His\\nhermit s tunic appearing too delicate, he put on a\\ncoarse, gray robe, reaching to his feet, with sleeves\\nthat came down over his fingers to this he added\\na hood, covering his head and face. Clothing of\\nthis character he wore to the end of his life. This\\nwas in 1208, which is regarded as the first year of\\nthe Order of St. Francis. The next year Francis\\ngave this habit to those who had joined him.\\nSo the first and chief of Franciscan friars, unat-\\ntended by mortal companions, went humbly forth\\nto proclaim the grandeur and goodness of a God,\\nwho, according to monastic teaching, demands pen-\\nance and poverty of his creatures as the price of his\\nhighest favor and richest blessings. Nearly seven\\nhundred long years have passed since that eventful\\nday, but the begging Brothers of Francis still\\ntraverse those Italian highways over which the saint\\nnow journeyed with meek and joyous spirit.\\nHe was not yet far distant from his rising\\nBefore he had begun to make the earth\\nSome comfort from his mighty virtue feel.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0217.jp2"}, "218": {"fulltext": "216 MONKS and MONASTERIES\\nFor he in youth his father s wrath incurred\\nFor certain Dame, to whom, as unto death,\\nThe gate of pleasure no one doth unlock\\nAnd was before his spiritual court\\nEt coram patre unto her united\\nThen day by day more fervently he loved her.\\nBut that too darkly I may not proceed,\\nFrancis and Poverty for these two lovers\\nTake thou henceforward in my speech diffuse.\\nDante.\\nIn 1 2 io, with eleven companions, his entire band,\\nFrancis went to Rome to secure papal sanction.\\nPope Innocent III. was walking in a garden of\\nthe Lateran Palace when a beggar, dusty and\\npale, confronted him. Provoked at being dis-\\nturbed in his thoughts, he drove him away.\\nThat night it was the pope s turn to dream.\\nHe saw a falling church supported by a poor\\nand miserable man. Of course, that man was\\nFrancis. Four or five years later the pope will\\ndream the same thing again. Then the poor\\nman will be Dominic. In the morning he sent\\nfor the monk whom he had driven from him as\\na madman the day before. Standing before his\\nholiness and the college of cardinals, Francis\\npleaded his cause in a touching and eloquent", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0218.jp2"}, "219": {"fulltext": "The MENDICANT FRIARS 217\\nparable. His quiet, earnest manner and clear blue\\neyes impressed every one. The pope did not give\\nhim formal sanction however this was left for\\nHonorius III., November 29, 1223 but he\\nverbally permitted him to establish his order and\\nto continue his preaching.\\nSeveral times Francis set out to preach to the\\nMohammedans, but failed to reach his destination.\\nHe finally visited Egypt during the siege of\\nDamietta, and at the risk of his life he went\\nforth to preach to the sultan encamped on the\\nNile. He is described by an eye-witness as an\\nignorant and simple man, beloved of God and\\nmen. His courage and personal magnetism won\\nthe Mohammedan s sympathy but not his soul.\\nAlthough Francis courted martyrdom, and offered\\nto walk through fire to prove the truth of his\\nmessage, the Oriental took it all too good-naturedly\\nto put him to the test, and dismissed him with\\nkindness.\\nFrancis was a great lover of birds. The swal-\\nlows he called his sisters. A bird in the cage\\nexcited his deepest sympathy. It is said he\\nsometimes preached to the feathered songsters.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0219.jp2"}, "220": {"fulltext": "218 MONKS and MONASTERIES\\nLongfellow has cast one of these homilies into\\npoetic form\\nO brother birds, St. Francis said,\\nYe come to me and ask for bread,\\nBut not with bread alone to-day\\nShall ye be fed and sent away.\\nOh, doubly are ye bound to praise\\nThe great Creator in your lays\\nHe giveth you your plumes of down,\\nYour crimson hoods, your cloaks of brown.\\nHe giveth you your wings to fly\\nAnd breathe a purer air on high,\\nAnd careth for you everywhere,\\nWho for yourselves so little care.\\nLike all ascetics, Francis was tempted in vis-\\nions. One cold night he fancied he was in a\\nhome of his own, with his wife and children\\naround him. Rushing out of his cell he heaped\\nup seven hills of snow to represent a wife, four\\nsons and daughters, and two servants. Make\\nhaste, he cried, provide clothing for them lest\\nthey perish with the cold, and falling upon the\\nimaginary group, he dispelled the vision of domes-\\ntic bliss in the cold embrace of the winter s\\nsnow. Mrs. Oliphant points out the fact that,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0220.jp2"}, "221": {"fulltext": "The MENDICANT FRIARS 219\\nunlike most of the hermits and monks, Francis\\ndreams not of dancing girls, but of the pure love\\nof a wife and the modest joys of a home and\\nchildren. She beautifully says Had he, for one\\nsweet, miserable moment, gone back to some old\\nimagination and seen the unborn faces shine\\nbeside the never-lighted fire But Francis does\\nnot say a word of any such trial going on in his\\nheart. He dissipates the dream by the chill\\ntouch of the snow, by still nature hushing the\\nfiery thoughts, by sudden action, so violent as to\\nstir the blood in his veins and then the curtain\\nof prayer and silence falls over him, and the con-\\nvent walls close black around.\\nThe experience of the saint on Mount Alverno\\ndeserves special consideration, not merely on\\naccount of its singularity, but also because it\\naffords a striking illustration of the difficulties\\none encounters in trying to get at the truth in\\nmonastic narratives. Francis had retired to Mount\\nAlverno, a wild and rugged solitude, to meditate\\nupon the Lord s passion. For days he had been\\nalmost distracted with grief and holy sympathy.\\nSuddenly a seraph with six wings stood before", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0221.jp2"}, "222": {"fulltext": "220 MONKS and MONASTERIES\\nhim. When the heavenly being departed, the\\nmarks of the Crucified One appeared upon the\\nsaint s body. St. Bonaventure says His feet\\nand hands were seen to be perforated by nails in\\ntheir middle the heads of the nails, round and\\nblack, were on the inside of the hands, and on\\nthe upper parts of the feet the points, which\\nwere rather long, and which came out on the\\nopposite sides, were turned and raised above the\\nflesh, from which they came out. There also\\nappeared on his right side a red wound, which\\noften oozed a sacred blood that stained his tunic.\\nThis remarkable story has provoked consider-\\nable discussion. One s conclusions respecting its\\ncredibility will quite likely be determined by his\\ngeneral view of numerous similar narratives, and\\nby the degree of his confidence in the value of\\nhuman testimony touching such matters. The\\nincongruities and palpable impostures that seri-\\nously impair the general reliability of monkish\\nhistorians render it difficult to distinguish between\\nthe truths and errors in their writings.\\nSome authorities hold that the marks did not\\nappear on St. Francis, and that the story is with-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0222.jp2"}, "223": {"fulltext": "The MENDICANT FRIARS 221\\nout foundation. But Roman writers bring for-\\nward the three early biographers of Francis who\\nclaim that the marks did appear. Pope Alexan-\\nder IV. publicly averred that he saw the wounds,\\nand pronounced it heresy to doubt the report.\\nPopes Benedict XL, Sixtus IV., and Sixtus V.\\nconsecrated and canonized the impressions by\\ninstituting a particular festival in their honor.\\nNumerous persons are said to have seen the\\nmarks and to have kissed the nails, after the\\ndeath of the saint. Singularly enough, the Domi-\\nnicans were inclined to regard the story as a\\npiece of imposture designed to exalt Francis\\nabove Dominic.\\nBut, if it be admitted that the marks did\\nappear, as it is not improbable, how shall the\\nphenomenon be explained At least four theories\\nare held: 1. Fraud; 2. The irresponsible self-\\ninfliction of the wounds 3. Physical effects due\\nto mental suggestion or some other psychic cause\\n4. Miracle.\\n1. The temptation is strong to claim a fraud,\\nespecially because the same witnesses who testify\\nto the truth of the tale, also relate such mon-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0223.jp2"}, "224": {"fulltext": "222 MONKS and MONASTERIES\\nstrous, incredible stories, that one is almost forced\\nto doubt either their integrity or their sanity.\\nBut there is no evidence in support of so serious\\nan indictment. After showing that signs and\\nportents attend every crisis in history, Mrs. Oli-\\nphant says Every great spiritual awakening has\\nbeen accompanied by phenomena quite incompre-\\nhensible, which none but the vulgar mind can\\nattribute to trickery and imposture but still she\\nherself remains in doubt about the whole story.\\n2. Although Mosheim uses the term fraud,\\nit would seem that he means rather the irrespon-\\nsible self-infliction of the wounds. He says\\ncc As he [Francis] was a most superstitious and\\nfanatical mortal, it is undoubtedly evident that he\\nimprinted on himself the holy wounds. Paul s\\nwords, c I bear in my body the marks of the Lord\\nJesus/ may have suggested the idea of the fraud.\\nThe notion certainly prevailed that Francis was a\\nsort of second Christ, and a book was circulated\\nshowing how he might be compared to Christ in\\nforty particulars. There are many things in his biog-\\nraphy which, if true, indicate that Francis yearned\\nto imitate literally the experiences of his Lord.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0224.jp2"}, "225": {"fulltext": "The MENDICANT FRIARS 223\\n3. Numerous experiments, conducted by scien-\\ntific men, have established the fact that red marks,\\nswellings, blisters, bleeding and wounds have been\\nproduced by mental suggestion. Bjornstrom, in\\nhis work on Hypnotism, after recounting vari-\\nous experiments showing the effect of the imagi-\\nnation on the body, says, respecting the stigmata\\nof the Middle Ages Such marks can be pro-\\nduced by hypnotism without deceit and without\\nthe miracles of the higher powers. Prof. Fisher\\ndeclares cc There is no room for the suspicion\\nof deceit. The idea of a strange physical effect\\nof an abnormal state is more plausible. Trench\\nthinks this is a reasonable view in the case of a\\nman like Francis, with a temperament so irre-\\npressible, of an organization so delicate, permeated\\nthrough and through with the anguish of the\\nLord s sufferings, passionately and continually\\ndwelling on the one circumstance of his cruci-\\nfixion. But others, despairing of any rational\\nsolution, cut the Gordian knot and declare that\\nthe kindest thing to think about Francis is that he\\nwas crazy.\\n4. Roman Catholics naturally reject all expla-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0225.jp2"}, "226": {"fulltext": "224 MONKS and MONASTERIES\\nnations that exclude the supernatural, for, as Father\\nCandide Chalippe affirms Catholics ought to\\nbe cautious in adopting anything coming from\\nheretics their opinions are almost always con-\\ntagious. He therefore holds fast to the miracles\\nin the lives of the saints, not only because he\\naccepts the evidence, but because he believes these\\nwonderful stories add great resplendency to the\\nmerits of the saints, and, consequently, give great\\nweight to the example they afford us.\\nIt is altogether probable that each one will\\ncontinue to view the whole affair as his predis-\\npositions and religious convictions direct some\\nunconvinced by traditionary evidence and undis-\\nmayed by charges of heresy others devoutly\\naccepting every monkish miracle and marveling\\nat the obstinacy of unbelief.\\nTwo years after the event just described Francis\\nwas carried on a cot outside the walls of Assisi,\\nwhere, lifting his hands he blessed his native\\ncity. Some few days later, on October 4, 1226,\\nhe passed away, exclaiming, Welcome, Sister\\nDeath\\nWhatever we may think of the legends that", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0226.jp2"}, "227": {"fulltext": "the MENDICANT FRIARS 225\\ncluster about his life, Francis himself must not\\nbe held responsible for all that has been written\\nabout him. He himself was no phantom or\\nmythical being, but a real, earnest man who,\\naccording to his light, tried to serve his genera-\\ntion. As he himself said A man is just so\\nmuch and no more as he is in the sight of God.\\nFrancis appears to me, says Forsyth, a genu-\\nine, original hero, independent, magnanimous, incor-\\nruptible. His powers seemed designed to regen-\\nerate society but taking a wrong direction, they\\nsank men into beggars. Through the mist of\\ntradition the holy beggar and saintly hero shines\\nforth as a loving, gentle soul, unkind to none but\\nhimself. However his biography may be regarded,\\nhis life illustrates the beauty and power of volun-\\ntary renunciation, the fountain not only of relig-\\nion but of all true nobility of character. He\\nmay have been ignorant, perhaps grossly so, as\\nMosheim thinks, but nevertheless he merits our\\nhighest praise for striving honestly to keep his\\nvow of poverty in the days when worldly monks\\ndisgraced their sacred profession by greed, ambition,\\nand lustful indulgence.\\n15", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0227.jp2"}, "228": {"fulltext": "226 MONKS and MONASTERIES\\nThe Franciscan Orders\\nThe orders which Francis founded were of\\nthree classes\\ni. Franciscan Friars or Order of Friars Minor,\\ncalled also Gray or Begging Friars. The year in\\nwhich Francis took the habit, 1208, is reckoned the\\nfirst year of the order, but the Rule was not given\\nuntil 1 2 10.\\nThis Rule, which has not been preserved, was\\nvery simple, and doubtless consisted of a group of\\ngospel passages, bearing on the vow of poverty,\\ntogether with a few precepts about the occupations\\nof the brethren. The pope was not asked to\\nsanction the Rule but only to give his approba-\\ntion to the missions of the little band. Some of\\nthe cardinals expressed their doubts about the mode\\nof life provided for in the rules. But, replied\\nGiovanni di San Paolo, if we hold that to observe\\ngospel perfection and make profession of it is an\\nirrational and impossible innovation, are we not con-\\nvicted of blasphemy against Christ, the Author of\\nthe Gospel", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0228.jp2"}, "229": {"fulltext": "\u00e2\u0096\u00a0The MENDICANT FRIARS 227\\nThere was also the Rule of 1221, which makes\\nan intermediate stage between the first Rule and\\nthat which was approved by the pope November\\n29, 1223. The Rule of 12 10 Was thoroughly-\\nFranciscan. It was the expression of the passionate,\\nfervent soul of Francis. It was the cry of the human\\nheart for God and purity. The Rule of 1223\\nshows that the church had begun to direct the move-\\nment. Sabatier says of these two rules At the\\nbottom of it all is the antinome of law and love.\\nUnder the reign of law we are the mercenaries of\\nGod, bound down to an irksome task, but paid a\\nhundred-fold, and with an indisputable right to our\\nwages. Such was the conception underlying the\\nRule of 1223. That of 12 10 is thus described:\\nUnder the rule of love we are the sons of God,\\nand co-workers with Him we give ourselves to\\nHim without bargaining and without expectation we\\nfollow Jesus, not because this is well, but because\\nwe cannot do otherwise, because we feel that He has\\nloved us and we love Him in our turn.\\nFrancis would not allow his monks to be\\ncalled Friars he preferred Friars Minor or Little\\nBrothers as a more humble designation.*\\n*Appendix, Note F.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0229.jp2"}, "230": {"fulltext": "228 MONKS and MONASTERIES\\nTen years after the founding of the order, it\\nis claimed, over five thousand friars assembled\\nin Rome for the general chapter. The monks\\nlodged in huts made of matting and hence\\nthis convention has been called the Chapter of\\nMats/ The order was strongest numerically\\nabout fifty years after the death of Francis, when\\nit numbered eight thousand convents and two\\nhundred thousand monks. Many of its members\\nwere highly distinguished, such as St. Bonaventura,\\nDuns Scotus, Roger Bacon and Cardinal Ximenes.\\n2. Nuns of St. Clara or Poor Claras, dates\\nfrom 1212, but it did not receive its rule from\\nFrancis until 1224. The order was founded in\\nthe following manner Clara, a daughter of a noble\\nfamily, was distinguished for her beauty and by her\\nlove for the poor. Francis often met her, and, in\\nthe language of his biographer, exhorted her to\\na contempt of the world and poured into her ears\\nthe sweetness of Christ. Guided, no doubt, by\\nhis counsel, she stole one night from her home\\nto a neighboring church where Francis and his\\nbeggars were assembled. Her long and beautiful\\nhair was cut off, while a coarse woolen gown was", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0230.jp2"}, "231": {"fulltext": "The MENDICANT FRIARS 229\\nsubstituted for her own rich garments. Standing\\nin the midst of the ragged monks, she renounced\\nthe dregs of Babylon and a wicked world, pledg-\\ning her future to the monastic institution. Out\\nfrom this little church into the darkness of the\\nnight, Francis led this beautiful girl of seventeen\\nyears and committed her to a Benedictine nun-\\nnery. Later on Clara became the abbess of a\\nFranciscan convent at St. Damian, and the Sis-\\nterhood of St. Clara was established. It was an\\norder of sadness and penitential tears. It is said\\nthat Clara never but once (when she received the\\nblessing of the pope) lifted her eyelids so that\\nthe color of her eyes might be discerned.\\n3. The Third Order, called also Brother! ..ood\\nof Penitence, was composed of lay men and\\nwomen. So many husbands and wives were\\ndesirous of leaving their homes in order to enter\\nthe monastic state, that Francis, not wishing to\\nbreak up happy marriages, so it is said, was com-\\npelled to give these enthusiasts some sort of a\\nrule by which they might compromise between\\ntheir established life and the monastic career.\\nThis state of things led to the formation, in", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0231.jp2"}, "232": {"fulltext": "230 MONKS and MONASTERIES\\n1 22 1, of the Third Order of St. Francis, or the\\nOrder of Tertiaries, in relation to the Friars\\nMinor and the Poor Claras. Sabatier says this\\ngenerally-accepted date is wrong that it is impos-\\nsible to fix any date, for that which came to be\\nknown as the Third Order was born of the enthu-\\nsiasm excited by the preaching of Francis soon after\\nhis return from Rome in 1210. Candidates for\\nadmission into this order were required to make\\nprofession of all the orthodox truths, special care\\nbeing employed to guard against the intrusion of\\nheretics. Days of fasting and abstinence were\\nenjoined, and members were urged to avoid pro-\\nfanity, the theater, dancing and law-suits. The\\norder met with astonishing success, cardinals,\\nbishops, emperors, empresses, kings and queens,\\ngladly enrolling themselves among the followers\\nof St. Francis.\\nDominic de Guzman y 11 70-1 221 A. D.\\nHalf-way between Osma and Aranda in Old\\nCastile, Spain, is a little village known as C\u00c2\u00a3 the\\nfortunate Calahorra. Here was the castle of the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0232.jp2"}, "233": {"fulltext": "SAJNT IDOMIKTC\\nIHOMAPEOTOSEAPK OF THE PAINTIHG PRESIH7ED\\nIN HIS CELL IB THE COirVTIKT OP SANTA SAB HA, AT ROUE", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0235.jp2"}, "234": {"fulltext": "", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0236.jp2"}, "235": {"fulltext": "The MENDICANT FRIARS 231\\nGuzmans, where Dominic was born. His family\\nwas of high rank and character, a noble house of\\nwarriors, statesmen and saints. If we accept the\\nlegends, his greatness was foreshadowed. Before\\nhis birth, his mother dreamed she saw her son\\nunder the figure of a black-and-white dog, with\\na torch in his mouth. A true dream/ says\\nMilman, for he will scent out heresy and apply\\nthe torch to the faggots but, as will be seen\\nlater, this observation does not rest on undisputed\\nevidence.\\nIn the year 1 191, when Spain was desolated by\\na terrible famine, Dominic was just finishing his\\ntheological studies. He gave away his money\\nand sold his clothes, his furniture and even his\\nprecious manuscripts, that he might relieve dis-\\ntress. When his companions expressed astonish-\\nment that he should sell his books, Dominic\\nreplied Would you have me study off these\\ndead skins, when men are dying of hunger\\nThis noble utterance is cherished by his admirers\\nas the first saying from his lips that has passed\\nto posterity.\\nDominic was educated in the schools of Palen-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0237.jp2"}, "236": {"fulltext": "232 MONKS and MONASTERIES\\ncia, afterwards a university, where he devoted six\\nyears to the arts and four to theology. In 1x94,\\nwhen twenty-five years of age, Dominic became a\\ncanon regular, at Osma, under the rule of St.\\nAugustine. Nine years after he accompanied his\\nbishop, Don Diego, on an embassy for the king\\nof Castile. When they crossed the Pyrenees they\\nfound themselves in an atmosphere of heresy.\\nThe country was filled with preachers of strange\\ndoctrines, who had little respect for Dominic, his\\nbishop, or their Roman pontiff. The experiences\\nof this journey inspired in Dominic a desire to\\naid in the extermination of heresy. He was also\\ndeeply impressed by an important and significant\\nobservation. Many of these heretical preachers\\nwere not ignorant fanatics, but well-trained and\\ncultured men. Entire communities seemed to be\\npossessed by a desire for knowledge and for right-\\neousness. Dominic clearly perceived that only\\npreachers of a high order, capable of advancing\\nreasonable argument, could overthrow the Albi-\\ngensian heresy.\\nIt would be impossible, in a few words, to tell\\nthe whole story of this Albigensian movement.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0238.jp2"}, "237": {"fulltext": "f^ MENDICANT FRIARS 233\\nUndoubtedly the term stood for a variety of\\ntheological opinions, all of which were in opposition\\nto the teachings of Rome. From the very invec-\\ntives of their enemies, says Hallam, and the\\nacts of the Inquisition, it is manifest that almost\\nevery shade of heterodoxy was found among these\\ndissidents, till it vanished in a simple protestation\\nagainst the wealth and tyranny of the clergy.\\nMany of the tenets of these enthusiasts were\\nundoubtedly borrowed from the ancient Manicheism,\\nand would be pronounced heretical by every modern\\nevangelical denomination. But associated with those\\nholding such doctrines were numerous reformers,\\nwhose chief offense consisted in their incipient\\nProtestantism. However heretical any of these\\nsects may have been, it is impossible to make\\nthem out enemies to the social order, except as\\nall opponents of established religious traditions\\ncreate disturbance. What these bodies held in\\ncommon, says Hardwick, and what made them\\nequally the prey of the inquisitor, was their\\nunwavering belief in the corruption of the medi-\\neval church, especially as governed by the Roman\\npontiifs.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0239.jp2"}, "238": {"fulltext": "2 3 4 MONKS and MONASTERIES\\nIn 1208 Dominic visited Languedoc a second\\ntime, and on his way he encountered the papal\\nlegates returning in pomp to Rome, foiled in\\ntheir attempt to crush this growing schism. To\\nthem he administered his famous rebuke It is\\nnot the display of power and pomp, cavalcades\\nof retainers, and richly-houseled palfreys, or by\\ngorgeous apparel, that the heretics win prose-\\nlytes; it is by zealous preaching, by apostolic\\nhumility, by austerity, by seeming, it is true, but\\nby seeming holiness. Zeal must be met by zeal,\\nhumility by humility, false sanctity by real sanc-\\ntity, preaching falsehood by preaching truth. It\\nis extremely unfortunate for the reputation of\\nDominic that he ever departed from the spirit\\nof these noble words, which so clearly state the\\nconditions of true religious progress.\\nDominic now gathered about him a few men\\nof like spirit and began his task of preaching\\ndown heresy. But the enticing words of man s\\nwisdom failed to win the Albigensians from\\nwhat they believed to be the words of God. So,\\nunmindful of his admonition to the papal legates,\\nDominic obtained permission of Innocent III. to", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0240.jp2"}, "239": {"fulltext": "The MENDICANT FRIARS 235\\nhold courts, before which he might summon all\\npersons suspected of heresy. When eloquence\\nand courts failed, the pope let loose the Cf dogs of\\nwar. Then followed twenty years of frightful\\ncarnage, during which hundreds of thousands of\\nheretics were slain, and many cities were laid waste by\\nfire and sword. cc This was to punish a fanaticism,\\nsays Hallam, ten thousand times more innocent\\nthan their own, and errors which, according to\\nthe worst imputations, left the laws of humanity\\nand the peace of social life unimpaired. Peace\\nwas concluded in 1229, but the persecution of\\nheretics went on.\\nWhat part Dominic personally had in these\\nbloody proceedings is litigated history. His\\nadmirers strive to rescue his memory from the\\ncharge that he was c a cruel and bloody man.\\nIt is argued that while the pope and temporal\\nprinces carried on the sanguinary war against the\\nheretics, Dominic confined himself to pleading\\nwith them in a spirit of true Christian love.\\nHe was a minister of mercy, not an avenging\\nangel, sword in hand. It has to be conceded\\nthat the constant tradition of the Dominican", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0241.jp2"}, "240": {"fulltext": "236 MONKS and MONASTERIES\\norder that Dominic was the first Inquisitor, whether\\nhe bore the title or not, rests upon good author-\\nity. But what was the nature of the office as\\nheld by the saint As far as Dominic was con-\\ncerned, it is argued by his friends that the office\\nwas limited to the reconciliation of heretics and had\\nnothing to do with their punishment It is also\\nclaimed that while Dominic did impose penances, in\\nsome cases public flagellation, no evidence can be\\nproduced showing that he ever delivered one heretic\\nto the flames. Those who were burned were\\ncondemned by secular courts, and on the ground\\nthat they were not only heretics but enemies of\\nthe public peace and perpetrators of enormous\\ncrimes.\\nBut while it may not be proved that Dominic\\nhimself passed the sentence of death or applied\\nthe torch to the faggots with his own hand, he\\nis by no means absolved from all complicity in\\nthose frightful slaughters, or from all responsibil-\\nity for the subsequent establishment of the Holy\\nInquisition. The principles governing the Inqui-\\nsition were practically those upon which Dominic\\nproceeded the germs of the later atrocities are", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0242.jp2"}, "241": {"fulltext": "The MENDICANT FRIARS 237\\nto be found in his aims and methods. By what\\na narrow margin does Dominic escape the charge\\nof cruelty when it is boasted that he resolutely\\ninsisted on no sentence being carried out until all\\nmeans had been tried by which the conversion of a\\nprisoner could be effected. Another statement also\\ncontains an inkling of a significant fact, namely,\\nthat secular judges and princes were constantly under\\nthe influence of the monks and other ecclesiastical\\npersons, who incited them to wage war, and to\\nmassacre, in the Albigensian war as in other cru-\\nsades against heresy. No word from Dominic\\ncan be produced indicating that he remonstrated\\nwith the pope, or that he tried to stop the cru-\\nsade. In a few instances he seems to have inter-\\nceded with the crazed soldiery for the lives of\\nwomen and children. But he did not oppose the\\nbloody crusade itself. He was constantly either\\nwith the army or following in its wake. He often\\nsat on the bench at the trial of dissenters. He\\nremained the life-long friend of Simon de Mont-\\nfort, the cruel agent of the papacy, and he blessed\\nthe marriage of his sons and baptized his daughter.\\nSpecial courts for trying heretics were established,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0243.jp2"}, "242": {"fulltext": "238 MONKS and MONASTERIES\\nprevious to the more complete organization of the\\nInquisition, and in these he held a commission.\\nThe Holy Office of the Inquisition was made a\\npermanent tribunal by Gregory IX., in 1233, twelve\\nyears after the death of Dominic, and curiously\\nenough, in the same year in which he was canonized.\\nThe Catholic Bollandists claim that although the\\ntitle of Inquisitor was of later date than Dominic,\\nyet the office was in existence, and that the splendor\\nof the Holy Inquisition owes its beginning to that\\nsaint. Certain it is that the administration of the\\nInquisition was mainly in the hands of Dominican\\nmonks.\\nIn view of all these facts, Professor Allen is\\njustified in his conclusions respecting Dominic and\\nhis share in the persecution of heretics What-\\never his own sweet and heavenly spirit according to\\nCatholic eulogists, his name is a synonym of bleak\\nand intolerant fanaticism. It is fatally associated\\nwith the blackest horrors of the crusade against the\\nAlbigenses, as well as with the infernal skill and\\ndeadly machinery of the Inquisition.\\nIn 1 2 14, Dominic established himself, with six\\nfollowers, in the house of Peter Cellani, a rich resi-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0244.jp2"}, "243": {"fulltext": "the MENDICANT FRIARS\\n2 39\\ndent of Toulouse. Eleven years of active and\\npublic life had passed since the Subprior of Osma\\nhad forsaken the quietude of the monastery. He\\nnow resumed his life of retirement and subjected\\nhimself and his companions to the monastic rules\\nof prayer and penance. But the restless spirit of\\nthe man could not long remain content with the\\nseclusion and inactivity of a monk s life. The\\nscheme of establishing an order of Preaching Friars\\nbegan to assume definite shape in his mind. He\\ndreamed of seven stars enlightening the world, which\\nrepresented himself and his six friends. The final\\nresult of his deliberations was the organization of\\nhis order, and the appearance of Dominic in the\\ncity of Rome, in 121 5, to secure the approval of the\\npope, Innocent III. Although some describe his\\nreception as most cordial and flattering, yet it\\nrequired supernatural interference to induce the\\npope to grant even his approval of the new order.\\nIt was not formally confirmed until 12 16 by Hon-\\norius III.\\nDominic now made his headquarters at Rome,\\nalthough he traveled extensively in the interests of\\nhis growing brotherhood of monks. He was made", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0245.jp2"}, "244": {"fulltext": "!2 4 o MONKS and MONASTERIES\\nMaster of the Sacred Palace, an important official\\npost, including among its functions the censorship\\nof the press. It has ever since been occupied by\\nmembers of the Dominican order.\\nThroughout his life Dominic is said to have\\nzealously practiced rigorous self-denial. He wore a\\nhair shirt, and an iron chain around his loins, which\\nhe never laid aside, even in sleep. He abstained\\nfrom meat and observed stated fasts and periods of\\nsilence. He selected the worst accommodations\\nand the meanest clothes, and never allowed himself\\nthe luxury of a bed. When traveling, he beguiled\\nthe journey with spiritual instruction and prayers.\\nAs soon as he passed the limits of towns and vil-\\nlages, he took off his shoes, and, however sharp\\nthe stones or thorns, he trudged on his way bare-\\nfooted. Rain and other discomforts elicited from his\\nlips nothing but praises to God.\\nDeath came at the age of fifty-one and found him\\nexhausted with the austerities and labors of his\\neventful career. He had reached the convent of\\nSt. Nicholas, at Bologna, weary and sick with a\\nfever. He refused the repose of a bed and bade\\nthe monks lay him on some sacking stretched upon", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0246.jp2"}, "245": {"fulltext": "The MENDICANT FRIARS 241\\nthe ground. The brief time that remained to him\\nwas spent in exhorting his followers to have charity,\\nto guard their humility, and to make their treasure\\nout of poverty. Lying in ashes upon the floor he\\npassed away at noon, on the sixth of August, 1221.\\nHe was canonized by Gregory IX., in 1234.\\nThe Dominican Orders\\nThe origin of the Order of the Preaching Friars\\nhas already been described. It is not necessary to\\ndwell upon the constitution of this order, because\\nin all essential respects it was like that of the Fran-\\nciscans. The order is ruled by a general and is\\ndivided into provinces, governed by provincials.\\nThe head of each house is called a prior. Dominic\\nadopted the rules laid down by St. Augustine,\\nbecause the pope ordered him to follow some one\\nof the older monastic codes, but he also added regu-\\nlations of his own.\\nSoon after the founding of the order, bands of\\nmonks were sent out to Paris, to Rome, to Spain\\nand to England, for the purpose of planting colonies\\nin the chief seats of learning. The order produced\\n16", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0247.jp2"}, "246": {"fulltext": "4 2 MONKS and MONASTERIES\\nmany eminent scholars, some of whom were Thomas\\nAquinas, Albertus Magnus, Echard, Tauler and\\nSavonarola.\\nAs among the Franciscans, there was also an\\nOrder of Nuns, founded in 1206, and a Third\\nOrder, called the Militia of Jesus Christ, which was\\norganized in 121 8.\\nThe Success of the Mendicant Orders\\nIn 1 2 15, Innocent III. being pope, the Lateran\\ncouncil passed the following law cc Whereas the\\nexcessive diversity of these [monastic] institutions\\nbegets confusion, no new foundations of this sort\\nmust be formed for the future but whoever wishes\\nto become a monk must attach himself to some\\nof the already existing rules. This same pope\\napproved the two Mendicant orders, urging them,\\nit is true, to unite themselves to one of the older\\norders but, nevertheless, they became distinct\\norganizations, eclipsing all previous societies in their\\nachievements. The reason for this disregard of the\\nLateran decree is doubtless to be found in the\\nalarming condition of religious affairs at that time,", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0248.jp2"}, "247": {"fulltext": "The MENDICANT FRIARS 243\\nand in the hope held out to Rome by the Mendi-\\ncants, of reforming the monasteries and crushing\\nthe heretics.\\nThe failure of the numerous and varied efforts to\\nreform the monastic institution and the danger to\\nthe church arising from the unwonted stress laid\\nupon poverty by different schismatic religious socie-\\nties, necessitated the adoption of radical measures\\nby the church to preserve its influence. At this\\njuncture the Mendicant friars appeared. The con-\\nditions demanded a modification of the monastic\\nprinciple which had hitherto exalted a life of retire-\\nment. Seclusion in the cloister was no longer pos-\\nsible in the view of the remarkable changes in\\nreligious thought and practice.\\nInnocent III. was wise enough to perceive the\\nimmediate utility of the new societies based upon\\nclaims to extraordinary humility and poverty. The\\nMendicant orders were, in themselves, not only a\\nrebuke to the luxurious indolence and shameful\\nlaxity of the older orders, but when sanctioned\\nby the church, the existence of the new societies\\nattested Rome s desire to maintain the highest\\nand the purest standards of monastic life. Hence,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0249.jp2"}, "248": {"fulltext": "244 MONKS and MONASTERIES\\nthe Preaching Friars were permitted to reproach\\nthe clergy and the monks for their vices and\\ncorruptions.\\nThe effect of such a band of missionaries,\\nsays John Stuart Mill, must have been great in\\nrousing and feeding dormant devotional feelings.\\nThey were not less influential in regulating those\\nfeelings, and turning into the established Catholic\\nchannels those vagaries of private enthusiasm which\\nmight well endanger the church, since they already\\nthreatened society itself.\\nTwo novel monastic features, therefore, now\\nappear for the first time: i. The substitution of\\nitineracy for the seclusion of the cloister and\\n2. The abolition of endowments.\\ni. The older orders had their traveling mission-\\naries, but the general practice was to remain shut up\\nwithin the monastic walls. The Mendicants at the\\nstart had no particular abiding place, but were\\nbound to travel everywhere, preaching and teach-\\ning. It was distinctly the mission of these monks\\nto visit the camps, the towns, cities and villages, the\\nmarket places, the universities, the homes and the\\nchurches, to preach and to minister to the sick and", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0250.jp2"}, "249": {"fulltext": "The MENDICANT FRIARS 245\\nthe poor. They neither loved the seclusion of the\\ncell nor sought it. Theirs to tramp the dusty\\nroads, with their capacious bags, begging and teach-\\ning. Only by this itinerant method could the\\npeople be reached and the preachers of heresy be\\nencountered.\\n2. One of the chief sources of strength in the\\nheretical sects was the justness of their attack upon\\nthe Catholic monastic orders, whose immense riches\\nbelied their vows of poverty. The heretics prac-\\nticed austerities and adopted a simplicity of life that\\nwon the hearts of the people, by reason of its con-\\ntrast to the loose habits of the monks and clergy.\\nSince it was impossible to reform the older orders,\\nit became absolutely essential to the success of the\\nMendicants that they should rigorously respect the\\nneglected discipline. As the abuse of the vow of\\npoverty was particularly common, the Mendicants\\nnaturally emphasized this vow.\\nWhile it is true that a begging monk was by no\\nmeans unknown, yet now, for the first time, was the\\npractice of mendicity formally adopted by entire\\norders. Owing to the excessive multiplication of\\nmendicant societies, Pope Gregory X., at a general", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0251.jp2"}, "250": {"fulltext": "246 MONKS and MONASTERIES\\ncouncil held at Lyons in 1272, attempted to check\\nthe growing evil. The number of Mendicant\\norders was confined to four, viz., the Dominicans,\\nthe Franciscans, the Carmelites and the Augustinians\\nor Hermits of Augustine. The Council of Trent\\nconfined mendicity to the Observantines and Capu-\\nchins, since the other societies had practically aban-\\ndoned their original interpretation of their vow of\\npoverty and had acquired permanent property.\\nWhen Francis tried to enforce the rule of poverty,\\nhis rigor gave rise to most serious dissensions, which\\nbegan in his own lifetime and ended after his death\\nin open schism. Some of his followers were not\\npleased with his views on that subject. They resisted\\nhis extreme strictness, and after his death they con-\\ntinued to advocate the holding of property. The\\npopes tried to settle the quarrel, but ever and anon it\\nbroke out afresh with volcanic fierceness. They\\nfinally interpreted the rule of poverty to mean that\\nthe friars could not hold property in their own\\nnames, but they might enjoy its use. Under this\\ninterpretation of the rule, the beggars soon became\\nvery rich. Matthew of Paris said The friars who\\nhave been founded hardly forty years have built even", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0252.jp2"}, "251": {"fulltext": "The MENDICANT FRIARS 247\\nin the present day in England residences as lofty as\\nthe palaces of our kings. But the better element\\namong the Franciscans refused to consent to such\\na palpable evasion of the rule. A portion of this\\nclass separated themselves from the Franciscans,\\nrejected their authority, and formed a new sect\\ncalled the Fratricelli, or Little Brothers. It is very\\nimportant to keep the history of this name clearly\\nin mind, for it frequently appears in the Reforma-\\ntion period and has been the cause of much mis-\\nunderstanding. The word Fratricelli came to be\\na term of derision applied to any one affecting the\\ndress or the habits of the monks. When heretical\\nsects arose, it was applied to them as a stigma, but it\\nwas used first by a sect of rigid Franciscans who\\ndeserted their order, adopted this name as their own,\\nand exulted in its use. The quarrel among the\\nmonks led to a variety of complications and is intri-\\ncately interwoven with the political and religious\\nhistory of the thirteenth, fourteenth and fifteenth\\ncenturies. These rebellious Franciscans, says\\nMosheim, though fanatical and superstitious in\\nsome respects, deserve an eminent rank among those\\nwho prepared the way for the Reformation in", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0253.jp2"}, "252": {"fulltext": "248 MONKS and MONASTERIES\\nEurope, and who excited in the minds of the people\\na just aversion to Rome.\\nThe Mendicants were especially active in educa-\\ntional work. This is to be attributed to several\\ncauses. Unquestionably the general and increasing\\ninterest in theological doctrines and the craving for\\nknowledge affected the monastic orders. Europe\\nwas just arousing from her medieval slumbers.\\nThe faint rays of the Reformation dawn were streak-\\ning the horizon. The intellect as well as the con-\\nscience was touched by the Spirit of God. The\\nrevolt against moral iniquity was often accompanied\\nby skepticism concerning the authority and dogmas\\nof the church. Questions were being asked that\\nignorant monks could not answer. Too long had\\nthe church ignored these symptoms of the approach\\nof a new order of things. The church was forced\\nto meet the heretics on their own ground, to offset\\nthe example of their simplicity and purity of life\\nby exalting the neglected standards of self-denial,\\nand to silence them, if possible, by exposing their\\nerrors. Then came the Franciscans, with their\\naustere simplicity and their insistence upon poverty.\\nThen also appeared the Dominicans, or as they were", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0254.jp2"}, "253": {"fulltext": "The MENDICANT FRIARS 249\\ncalled, The Watch-dogs of the Church/ who not\\nonly barked the church awake, but tried to devour\\nthe heretics.\\nFrancis halted for some time before giving encour-\\nagement to educational enterprises. A life of devo-\\ntion and prayer attracted him, because, as he said,\\nPrayer purifies the affections, strengthens us in\\nvirtue, and unites us to the sovereign good. But,\\nhe went on, Preaching renders the feet of the\\nspiritual man dusty it is an employment which\\ndissipates and distracts, and which causes regular\\ndiscipline to be relaxed. After consulting Brother\\nSylvester and Sister Clara, he decided to adopt their\\ncounsel and entered upon a ministry of preaching.\\nThe example and success of the Dominicans prob-\\nably inspired the Franciscans to give themselves\\nmore and more to intellectual work.\\nBoth orders received appointments in all the\\nleading universities, but they did not gain this\\nascendency without a severe conflict. The regular\\nprofessors and the clergy were jealous of them for\\nvarious causes, and resisted them at every point.\\nThe quarrel between the Dominicans and the Uni-\\nversity of Paris is the most famous of these", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0255.jp2"}, "254": {"fulltext": "250 MONKS and MONASTERIES\\nstruggles. It began in 1228 and did not end until\\n1259. ne Dominicans claimed the right to two\\ntheological professorships. One had been taken\\nfrom them, and a law was passed that no religious\\norder should have what these friars demanded.\\nThe Dominicans rebelled and the University passed\\nsentences of expulsion. Innocent IV., wishing to\\nbecome master of Italy, sided with the University,\\nbut the next month he was dead, in answer to\\ntheir prayers, said the Dominicans, but rumor\\nhinted an even blacker cause. The thirty-one years\\nof the struggle dragged wearily on, disturbed by\\npapal bulls, appeals, pamphlets and university\\nslogans. At last Alexander IV., in 1255, decided\\nthat the Dominicans might have the second profess-\\norship and also any other they thought proper. The\\nnoise of conflict now grew louder and boded ill for\\nthe peace of the church. The pulpits flashed forth\\nfiery utterances. The monks were assailed in every\\nquarter. William of Amour published his essay on\\ncc The Perils of the Last Times, in which he\\nclaimed that the perilous times predicted by the\\nApostle Paul were now fulfilled by these begging\\nfriars. He exposed their iniquities and bitterly", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0256.jp2"}, "255": {"fulltext": "The MENDICANT FRIARS 251\\ncomplained of their arrogance and vice. His book\\nwas burned and its author banished. Although\\nmeaning to be a friend of Rome, he unconsciously\\ncontributed his share to the coming reform. In\\n1259, Rome thundered so loud that all Europe was\\nterrified and the University was awed into sub-\\nmission.\\nAnother interesting feature in the history of their\\neducational enterprises is the entrance of the Mendi-\\ncants into England, where they acted a leading part in\\nthe educational and political history of the country.\\nThe Dominicans settled first at Oxford, in 1221.\\nThe Franciscans, after a short stay at Canterbury,\\nwent to Oxford in 1224. The story of how the\\ntwo Gray friars journeyed from Canterbury to\\nOxford runs as follows These two forerunners of\\na famous brotherhood, being not far from Oxford,\\nlost their way and came to a farmhouse of the\\nBenedictines. It was nearly night and raining.\\nThey gently knocked, and asked admittance for\\nGod s sake. The porter gazed on their patched\\nrobes and beggarly aspect and supposed them to be\\nmimics or despised persons. The prior, pleased\\nwith the tidings, invited them in. But instead of", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0257.jp2"}, "256": {"fulltext": "252 MONKS and MONASTERIES\\nsportively performing, these two friars insisted,\\nwith sedate countenances, that they were men of\\nGod. Whereat the Benedictines in jealousy, and\\ndispleased to be cheated out of their expected fun,\\nkicked and buffeted the two poor monks and turned\\nthem out of doors. One young monk pitied them\\nand smuggled them into a hay-loft where we trust\\nthey slept soundly and safe from the cold and rain.\\nThe two friars finally reached Oxford and were well\\nreceived by their Dominican brothers. Such was\\nthe simple beginning of a brilliant career that was\\nprofoundly to affect the course of English history.\\nBoth at Cambridge and Oxford the monastic orders\\nexercised a remarkable influence. Traces of their\\nlabors and power may still be seen in the names of\\nthe colleges, and in the religious portions of the\\nuniversity discipline. They built fine edifices and\\nmanned their schools with the best teachers, so that\\nthey became great rivals of the regular colleges which\\ndid not have the funds necessary to compete with\\nthese wealthy beggars. Another cause of their rapid\\nprogress was the exodus of students from Paris to\\nEngland. During the quarrel at Paris, Henry III.\\nof England offered many inducements to the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0258.jp2"}, "257": {"fulltext": "The MENDICANT FRIARS 253\\nstudents, who left for England in large numbers.\\nMany of them were prejudiced in favor of the\\nfriars, and they naturally drifted to the monastic\\ncollege. The secular clergy charged the friars with\\ninducing the college students to enter the monas-\\nteries or to turn begging monks. The pope, the\\nking, and the parliament became involved in the\\nstruggle, which grew more bitter as the years\\npassed. After a while Wyclif appeared, and when\\nhe began his mighty attack upon the friars the joy\\nwith which the professors viewed the struggle can\\nbe appreciated.\\nThe Decline of the Mendicants\\nThe Mendicant friars won their fame by faith-\\nful and earnest labors. Men admired them because\\nthey identified themselvec with the lowest of man-\\nkind and heroically devote:! themselves to the poor\\nand sick. These cc sturdy beggars, as Francis\\ncalled his companions, were cc rtrasted with the lazy,\\nrich, and, too often, licentious monks of the other\\norders. Everywhere the friars were received with\\nveneration and joy. The people sought burial in", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0259.jp2"}, "258": {"fulltext": "254 MONKS and MONASTERIES\\ntheir rags, believing that, clothed in the garments\\nof these holy beggars, they would enter paradise\\nmore speedily.\\nInstead of seeking the seclusion of the convent\\nto save his own soul, the friar displayed remark-\\nable zeal trying to save mankind. He became\\nthe arbiter in the quarrels of princes, the prime\\nmover in treaties between nations, and the indis-\\npensable counselor in political complications. The\\npope employed him as his authorized agent in\\nthe most difficult matters touching the welfare\\nof the church. His influence upon the com-\\nmon people is thus described by the historian\\nGreen The theory of government wrought out\\nin the cell and lecture-room was carried over the\\nlength and breadth of the land by the Mendicant\\nbrother begging his way from town to town, chat-\\nting with the farmer or housewife at the cottage\\ndoor and setting up his portable pulpit in village\\ngreen or market-place. The rudest countryman\\nlearned the tale of a king s oppression or a patriot s\\nhope as he listened to the rambling, passionate,\\nhumorous discourse of the beggar friar.\\nBy these methods the Mendicants were enabled", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0260.jp2"}, "259": {"fulltext": "The MENDICANT FRIARS 255\\nto render most efficient service to their patrons at\\nRome in their efforts to establish their temporal\\npower. They were, in fact, before the Reformation,\\njust what the Jesuits afterwards became, C\u00c2\u00a3 the very-\\nsoul of the hierarchy. Yes, they were immensely,\\nprodigiously successful. The popes hastened to do\\nthem honor. Because the friars were such enthusi-\\nastic supporters of the church, the popes poured\\ngold and privileges into their capacious coffers.\\nThankful peasants threw in their mites and the\\nadmiring noble bestowed his estates.\\nThe secular clergy, with envy and chagrin, awoke\\nto the alarming fact that the beggars had won the\\nhearts of the people their hatred was increased by\\nthe fact that when the Roman pontiffs enriched\\nthese indefatigable toilers and valiant foes of heresy,\\nthey did so at the expense of the bishops and clergy,\\nwhich, perhaps, was robbing Paul to pay Peter.\\nBaluzii says cc No religious order had the distri-\\nbution of so many and such ample indulgences as\\nthe Franciscans. In place of fixed revenues, lucra-\\ntive indulgences were placed in their hands. So\\nill-judged was the distribution of these favors that\\ndiscipline was overturned. Many churchmen, feel-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0261.jp2"}, "260": {"fulltext": "256 MONKS and MONASTERIES\\ning that their rights were being encroached upon,\\ncomplained bitterly, and resolved on retaliation. It\\nis just here that a potent cause of the Mendicant s\\nfall is to be found. He helped to dig his own\\ngrave.\\nHaving elevated monasticism to the zenith of its\\npower, the Mendicant orders, like all the other\\nmonastic brotherhoods, entered upon their shameful\\ndecline. The unexampled prosperity, so inconsist-\\nent with the original intentions of the founders of\\nthe orders, was attended by corruptions and excesses.\\nThe decrees of councils, the denunciations of popes\\nand high ecclesiastical dignitaries, the satires of\\nliterature, the testimony of chroniclers and the\\nformation of reformatory orders, constitute a body\\nof irrefragable evidence proving that the lowest\\nlevel of sensuality, superstition and ignorance had\\nbeen reached. The monks and friars lost whatever\\nvigor and piety they ever possessed.\\nIt is again evident that a monk cannot serve\\nGod and mammon. Success ruins him. Wealth\\nand popular favor change his character. The\\npeople slowly realize the fact that the fat and\\nlazy medieval monk is not dead, after all, but", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0262.jp2"}, "261": {"fulltext": "MENDICANT FRIARS 257\\nhas simply changed his name to that of Begging\\nFriar. As Allen neatly observes Their gray gown\\nand knotted cord wrapped a spiritual pride and\\ncapacity of bigotry, fully equal to the rest.\\nHere, then, are the cc sturdy beggars of Fran-\\ncis, dwelling in palatial convents, arrogant and\\nproud, trampling their ideal into the dust. Thus\\nit came to pass in accordance with the principle\\nstated at the beginning of this chapter, that when\\nthe ideal became a cloak to cover up sham, decay\\nhad set in, and ruin, even though delayed for years,\\nwas sure to come. The poor, sad-faced, honest,\\nfaithful friar everybody praised, loved and rever-\\nenced. The insolent, contemptuous, rich monk all\\nmen loathed. So a change of character in the friar\\ntransformed the songs of praise into shouts of con-\\ndemnation. Those golden rays from the morning\\nsun of the Reformation are ascending toward the\\nhighest heaven, and daybreak is near.\\n17", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0263.jp2"}, "262": {"fulltext": "VI\\nTHE SOCIETY OF JESUS\\nIN MANY RESPECTS it would be perfectly\\nproper to consider the Mendicant orders as\\nthe last stage in the evolution of the monas-\\ntic institution. Although the Jesuitical\\nsystem rests upon the three vows of poverty, celi-\\nbacy and obedience, yet the ascetic principle is\\nreduced to a minimum in that society. Father\\nThomas E. Sherman, the son of the famous gen-\\neral, and a Jesuit of distinguished ability, has\\ndeclared We are not, as some seem to think, a\\nsemi-military band of men, like the Templars of the\\nMiddle Ages. We are not a monastic order, seek-\\ning happiness in lonely withdrawal from our fellows.\\nOur enemies within and without the church would\\nlike to make us monks, for then we would be com-\\nparatively useless, since that is not our end or aim.\\nWe are regulars in the army of Christ;\\n258", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0264.jp2"}, "263": {"fulltext": "SOCIETY OF JESUS 259\\nthat is, men vowed to poverty, chastity and obedi-\\nence; we are a collegiate body with the right to\\nteach granted by the Catholic church/\\nThe early religious orders were based upon the\\nidea of retirement from the world for the purpose\\nof acquiring holiness. But as has already been\\nshown, the constant tendency of the religious com-\\nmunities was toward participation in the world s\\naffairs. This tendency became very marked among\\nthe friars, who traveled from place to place, and\\noccupied important university positions, and it\\nreaches its culmination in the Society of Jesus.\\nRetirement among the Jesuits is employed merely\\nas a preparation for active life. Constant inter-\\ncourse with society was provided for in the consti-\\ntution of the order. Bishop John J. Keane, a\\nRoman Catholic authority, says The clerks\\nregular, instituted principally since the sixteenth\\ncentury, were neither monks nor friars, but priests\\nliving in common and busied with the work of the\\nministry. The Society of Jesus is one of the\\norders of clerks regular.\\nOther differences between the monastic commu-\\n*Appendix, Note G.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0265.jp2"}, "264": {"fulltext": "260 MONKS and MONASTERIES\\nnities and the Jesuits are to be observed. The Jesuit\\ndiscards the monastic gown, and is decidedly averse\\nto the old monastic asceticism, with its rigorous and\\npainful treatment of the body. While the older\\nreligious societies were essentially democratic in\\nspirit and government, the monks sharing in the\\ncontrol of the monastic property and participating\\nin the election of superiors, the Jesuitical system\\nis intensely monarchical, a despotism pure and\\nsimple. In the older orders, the welfare of the\\nindividual was jealously guarded and his sanctifica-\\ntion was sought. Among the Jesuits the individual\\nis nothing, the corporate body everything. Admis-\\nsion to the monastic orders was encouraged and\\neasily obtained. The novitiate of the Jesuits is\\nlong and difficult. Access to the highest grades of\\nthe order is granted only to those who have served\\nthe society many weary years.\\nBut in spite of such variations from the old\\nmonastic type, the Society of Jesus would doubtless\\nnever have appeared, had not the way for its exis-\\ntence been paved by previous monastic societies.\\nIts aims and its methods were the natural sequence\\nof monastic history. They were merely a develop-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0266.jp2"}, "265": {"fulltext": "", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0267.jp2"}, "266": {"fulltext": "IGNATIUS n as ILQYOILA\\nAFTER GKEATBACE S BSGRAAOTG FROM THE\\n\u00e2\u0080\u00a2WIERZ ERUSTT", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0268.jp2"}, "267": {"fulltext": "The SOCIETY OF JESUS 261\\nment of past experiences, for the objects of the\\nsociety were practically the objects of the Mendi-\\ncants the vows were the same with a change of\\nemphasis. The abandonment of austerities as a\\nmeans of salvation or spiritual power was the nat-\\nural fruit of past experiments that had proved the\\nuselessness of asceticism merely for the sake of\\nacquiring a spirit of self-denial. The extirpation of\\nheresy undertaken by Ignatius had already been\\nattempted by the friars, while the education of the\\nyoung had long been carried on with considerable\\nsuccess by the Benedictine and Dominican monks.\\nThe spirit of its founder, however, gave the\\nSociety of Jesus a unique character, and monasti-\\ncism now passed out from the cell forever. The\\nJesuit may fairly be regarded as a monk, unlike any\\nof his predecessors but nevertheless the legitimate\\nfruit of centuries of monastic experience.\\nIgnatius de Loyola 1 491-1556 A. D.\\nInigo Lopez de Recalde, or Loyola, as he is\\ncommonly known, was born at Guipuzcoa, in Spain,\\nin 1 49 1. He was educated as a page in the court", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0271.jp2"}, "268": {"fulltext": "262 MONKS and MONASTERIES\\nof Ferdinand the Catholic. He afterwards became\\na soldier and led a very wild life until his twenty-\\nninth year. During the siege of Pamplona, in 1 5 2 1\\nhe was severely wounded, and while convalescing\\nhe was given lives of Christ and of the saints to\\nread. His perusal of these stories of spiritual\\ncombat inspired a determination to imitate the\\nglorious achievements of the saints. For a while\\nthe thirst for military renown and an attraction\\ntoward a lady of the court, restrained his spiritual\\nimpulses. But overcoming these obstacles, he reso-\\nlutely entered upon his new career.\\nSometime after he visited the sanctuary of Mont-\\nserrat, where he hung his shield and sword upon the\\naltar of the Virgin Mary and gave his oath of fealty\\nto the service of God. A tablet, erected by the\\nabbot of the monastery in commemoration of this\\nevent, reads as follows Here, blessed Ignatius\\nof Loyola, with many prayers and tears, devoted\\nhimself to God and the Virgin. Here, as with\\nspiritual arms, he fortified himself in sackcloth,\\nand spent the vigil of the night. Hence he went\\nforth to found the Society of Jesus, in the year\\nMDXXII.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0272.jp2"}, "269": {"fulltext": "SOCIETY OF JESUS 263\\nAfter spending ten months in Manresa, Loyola\\nwent on a pilgrimage to the Holy Land, intending\\nto remain there, but he was sent home by the\\nEastern monks, and reached Italy in 1524.\\nNow began his struggle for an education. At\\nthe age of thirty-three he took his seat on the\\nschool-bench at Barcelona. In 1526 he entered the\\nUniversity at Alcala. He was here looked upon as\\na dangerous innovator, and was imprisoned six\\nweeks, by order of the Inquisition, for preaching\\nwithout authority, since he was not in holy orders.\\nAfter his release he attended the University of\\nSalamanca, but he finally took his degree of Master\\nof Arts at the University of Paris, in 1533.\\nDuring this period he was several times impris-\\noned as a dangerous fanatic, but each time he\\nsucceeded in securing a verdict in his favor. The\\nhostility to Ignatius and his work forms a strange\\nparallel to the bitter antagonism which his society\\nhas always encountered.\\nNine men, among whom was Francis Xavier,\\nafterwards widely renowned, had been chosen with\\ngreat care, as the companions of Ignatius. He\\ncalled them together in July, 1534, and on August", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0273.jp2"}, "270": {"fulltext": "264 MONKS and MONASTERIES\\n1 5th of the same year he selected six of them and\\nbade them follow him to the Church of the Blessed\\nVirgin, at Montmartre, in Paris. There and then\\nthey bound themselves to renounce all their goods,\\nand to make a voyage to Jerusalem, in order to\\nconvert the Eastern infidels if that scheme proved\\nimpracticable, they agreed to offer themselves to\\nthe sovereign pontiff for any service he might\\nrequire of them. War prevented the journey to\\nthe Holy Land, and so, after passing through a\\nvariety of experiences, Ignatius and his companions\\nmet at Rome, to secure the sanction of Pope Paul\\nIII. for the new society. After a year and a half\\nof deliberation and discussion a favorable decision\\nwas reached, which was, no doubt, partly facilitated\\nby the growth of the Reformation. The new\\nsociety was chartered on September 27, 1540, for\\nthe defence and advance of the faith.\\nIgnatius was elected as the general of the order\\nand entered upon his duties, April 17, 154 1. He\\nsoon prepared a constitution which was not adopted\\nuntil after his death, and then in an amended form.\\nLoyola ended his remarkable and stormy career,\\nJ ul Y 3 1 I S5 6", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0274.jp2"}, "271": {"fulltext": "The SOCIETY OF JESUS 26s\\nConstitution and Polity of the Order\\nThe Institutuniy which contains the governing laws\\nof the society, is a complex document consisting of\\npapal bulls and decrees, a list of the privileges\\nwhich have been granted to the order, ten chapters\\nof rules, decrees of the general congregations, the\\nplan of studies (ratio studiorum) y and three ascetic\\nwritings, of which the Spiritual Exercises of Ignatius\\nconstitute the chief part.\\nThe society is distributed into six grades novices,\\nscholastics, temporal coadjutors, spiritual coadju-\\ntors, professed of the three vows, and professed of\\nthe four vows.\\nThe professed form only a small percentage of\\nthe entire body, and constitute a sort of religious\\naristocracy, from which the officers of the society\\nare selected. Only the professed of the fourth\\nvow, who add to the three vows a pledge of\\nunconditional obedience to the pope, possess the full\\nrights of membership. This final grade cannot be\\nreached until the age of forty-five, so that if the\\ncandidate enters the order at the earliest age per-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0275.jp2"}, "272": {"fulltext": "266 MONKS and MONASTERIES\\nmissible, fourteen, he has been on probation thirty-\\none years when he reaches the final grade.\\nThe society is ruled by a general, to whom\\nunconditional obedience is required. The prov-\\ninces, into which the order is divided, are governed\\nby provincials, who must report monthly to the\\ngeneral. The heads of all houses and colleges must\\nreport weekly to their provincials. An elaborate\\nsystem of checks and espionage is employed to\\nensure the perfect working of this complex ecclesi-\\nastical machinery. Fraud or evasion is carefully\\nguarded against, and every possible means is\\nemployed to enable the general to keep himself fully\\ninformed concerning the minutest details of the\\nsociety s affairs.\\nThe Vow of Obedience\\nThat which has imparted a peculiar character to\\nthe Jesuit and contributed more than any other\\nforce to his success, is the insistence upon unques-\\ntioning submission to the will of the superior.\\nThis emphasis on the vow of obedience deserves,\\ntherefore, special consideration. Loyola, in his", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0276.jp2"}, "273": {"fulltext": "the SOCIETY OF JESUS 267\\nSpiritual Exercises, commanded the novice to\\npreserve his freedom of mind, but it is difficult for\\nthe fairest critic to conceive of such a possibility in\\nthe light of Loyola s rule of obedience, which reads\\nI ought not to be my own, but His who created\\nme, and his too by whose means God governs me,\\nyielding myself to be moulded in his hands like so\\nmuch wax. I ought to be like a corpse,\\nwhich has neither will nor understanding, or like a\\nsmall crucifix, which is turned about at the will of\\nhim who holds it, or like a staff in the hands of an\\nold man, who uses it as may best assist or please\\nhim.\\nAs an example of the kind of obedience demanded\\nof the Jesuit, Loyola cited the obedience of Abra-\\nham, who, when he believed that Jehovah com-\\nmanded him to commit the crime of infanticide,\\nwas ready to obey. The thirteenth of the rules\\nappended to the Spiritual Exercises says If the\\nChurch shall have defined that to be black which to\\nour eyes appears white, we ought to pronounce the\\nthing in question black.\\nLoyola is reported as having said to his secretary\\nthat in those who offer themselves he looked less", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0277.jp2"}, "274": {"fulltext": "268 MONKS and MONASTERIES\\nto purely natural goodness than to firmness of\\ncharacter and ability for business. But that he\\ndid not mean independent firmness of character\\nis clearly seen in the obvious attempt of the order\\nto destroy that noble and true independence\\nwhich is the crowning glory of a lofty character.\\nThe discipline is marvelously contrived to scoop\\nthe will out of the individual. Count Paul von\\nHoensbroech, who recently seceded from the\\nsociety, has set forth his reasons for so doing in two\\narticles which appeared in the Preussische Jahr-\\nbucher. A most interesting discussion of these\\narticles, in the c New World, for December, 1894,\\nplaces the opinions of the Count at our disposal.\\nIt is quite evident that he is no passionate, blind\\nfoe of the society. His tone is temperate and his\\npraises cordially given. While recognizing the\\ngenius shown in the machinery of the society and\\nthe nobility of the real aims of the Jesuitical disci-\\npline, and while protesting against the unfounded\\ncharges of impurity, and other gross calumnies\\nagainst the order, Count Paul nevertheless maintains\\nthat it rests on so unworthy a depreciation of indi-\\nviduality, and so exaggerated an apprehension of the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0278.jp2"}, "275": {"fulltext": "SOCIETY OF JESUS 269\\nvirtue of obedience, as to render it unfit for its\\nhigher ends. The uniform of the Jesuit is not an\\nexternal garb, but such freedom is insignificant in the\\nlight of the veritable strait-jacket/ which is placed\\nupon the inward man. The unformed and pliable\\nnovice, usually between the ages of sixteen and\\ntwenty, is subjected to ff a skillful, energetic and\\nunremitting assault upon personal independence.\\nEvery device that a shrewd and powerful intellect\\ncould conceive of is employed to break up the\\npersonal will. The Jesuit scheme prescribes the\\ngait, the way to hold the hands, to incline the head,\\nto direct the eyes, to hold and move the person.\\nEvery novice must go through the Spiritual\\nExercises in complete solitude, twice in his life.\\nThey occupy thirty days. The C\u00c2\u00a3 Account of the\\nConscience is of the very essence of Jesuitism.\\nThe ordinary confession, familiar to every Catholic,\\nis as nothing compared with this marvelous inquiry\\ninto the secrets of the human heart and mind.\\nEvery fault, sin, virtue, wish, design, act and\\nthought, good, bad or indifferent, must be dis-\\nclosed, and this revelation of the inner life may be\\nused against him who makes it, for the good of", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0279.jp2"}, "276": {"fulltext": "270 MONKS and MONASTERIES\\nthe order. Thus, after fifteen years of such inge-\\nnious and detailed discipline, the young man s intel-\\nlectual and moral faculties are moulded into Jesuitical\\nforms. He is no longer his own. He is a pliable\\nand obedient, even though it may be a virtuous and\\nbrilliant, tool of a spiritual master-mechanic who\\nwill use him according to his own purposes, in\\nthe interest of the society.\\nThe Jesuits have signally failed to convince the\\nworld that the type of character produced by their\\nsystem is worthy of admiration. The sacrifice\\nof the intellect a familiar watchword of the\\nJesuit is far too high a price to pay for whatever\\nbenefits the discipline may confer. It is contrary\\nto human nature, and hence to the divine intention,\\nto keep a human soul in a state of subordination to\\nanother human will. As Von Hoensbroech says of\\nthe society Who gave it a right to break down\\nthat most precious possession of the individual\\nbeing, which God gave, and which man has no\\nauthority to take away\\nIt is true that no human organization has so\\nmagnificently brought to perfection a unity of\\npurpose and oneness of will. It is also true that a", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0280.jp2"}, "277": {"fulltext": "The SOCIETY OF JESUS 271\\nspirit of defiance toward human authority is often\\naccompanied by a disobedience of divine law. But\\nthe remedy for the abuses of human freedom is\\nneither in the annihilation of the will itself, nor in its\\nmere subjection to some other will irrespective of\\nits moral character. Carlyle may have been too\\nvehement in some of his censures of Jesuitism, but\\nhe certainly exposed the fallaciousness of Loyola s\\nviews concerning the value of mere obedience, at the\\nsame time justly rebuking the too ardent admirers\\nof the perverted principle cc I hear much also of\\nf obedience/ how that and kindred virtues are\\nprescribed and exemplified by Jesuitism the truth\\nof which, and the merit of which, far be it from me\\nto deny. Obedience is good and indispen-\\nsable but if it be obedience to what is wrong and\\nfalse, good heavens, there is no name for such a\\ndepth of human cowardice and calamity, spurned\\neverlastingly by the gods. Loyalty Will you be\\nloyal to Beelzebub Will you c make a covenant\\nwith Death and Hell I will not be loyal to\\nBeelzebub I will become a nomadic Choctaw\\nrather, anything and everything is venial\\nto that/", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0281.jp2"}, "278": {"fulltext": "zyi MONKS and MONASTERIES\\nThe Casuistry of the Jesuits\\nIt is often asserted, even by authoritative writers,\\nthat a Jesuit is bound by his vows to commit either\\nvenial or mortal sin at the command of his supe-\\nrior and that the maxim, The end justifies the\\nmeans, has not only been the principle upon which\\nthe society has prosecuted its work but is also\\nexplicitly taught in the rules of the order. There\\nis nothing in the constitution of the society to justify\\nthese two serious charges, which are not to be\\nregarded as malicious calumnies, however, because\\nthe slovenly Latin in one of the rules on obedience\\nhas misled such competent scholars as John Adding-\\nton Symonds and the historian Ranke. Further-\\nmore, judging from the doctrines of the society as\\nset forth by many of their theologians and the\\npolitical conduct of its representatives, the conclu-\\nsion seems inevitable that while the society may not\\nteach in its rules that its members are bound to\\nobedience even to the point of sin, yet practically\\nmany of its leaders have so held and its emissaries\\nhave rendered that kind of obedience.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0282.jp2"}, "279": {"fulltext": "rke SOCIETY OF JESUS 273\\nBishop Keane admits that one of the causes for\\nthe decline and overthrow of the society was its\\nmarked tendency toward lax moral teaching. There\\ncan be but little doubt that the Jesuits have ever\\nbeen indulgent toward many forms of sin and even\\ncrime, when committed under certain circumstances\\nand for the good of the order or the greater glory\\nof God.\\nTo enable the reader to form some sort of an\\nindependent judgment on this question, it is nec-\\nessary to say a few words on the subject of casuistry\\nand the doctrine of probabilism.\\nCasuistry is the application of general moral rules\\nto given cases, especially to doubtful ones. The\\nmedieval churchmen were much given to inventing\\nfanciful moral distinctions and to prescribing rules\\nto govern supposable problems of conscience.\\nThey were not willing to trust the individual con-\\nscience or to encourage personal responsibility.\\nThe individual was taught to lean his whole weight\\non his spiritual adviser, in other words, to make the\\nconscience of the church his own. As a result there\\ngrew up a confused mass of precepts to guide the\\nperplexed conscience. The Jesuits carried this\\n18", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0283.jp2"}, "280": {"fulltext": "274 MONKS and MONASTERIES\\nsystem to its farthest extreme. As Charles C. Star-\\nbuck says They have heaped possibility upon\\npossibility in their endeavors to make out how far\\nthere can be subjective innocence in objective error,\\nuntil they have, in more than one fundamental\\npoint, hopelessly confused their own perceptions of\\nboth.\\nThe doctrine of probabilism is founded upon the\\ndistinctions between opinions that are sure, less\\nsure, or more sure. There are several schools of\\nprobabilists, but the doctrine itself practically\\namounts to this Since uncertainty attaches to\\nmany of our decisions in moral affairs, one must\\nfollow the more probable rule, but not always, cases\\noften arising when it is permissible to follow a rule\\ncontrary to the more probable one. Furthermore,\\nas the Jesuits made war upon individual authority,\\nwhich was the key-note of the Reformation, and\\ncontended for the authority of the church, the\\nteaching naturally followed, that the opinion of a\\ngrave doctor may be looked upon as possessing\\na fair amount of probability, and may, therefore, be\\nsafely followed, even though one s conscience insist\\nAppendix, Note H.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0284.jp2"}, "281": {"fulltext": "The SOCIETY OF JESUS 275\\nupon the opposite course. It is easy to see that\\nthis opens a convenient door to those who are seek-\\ning justification for conduct which their consciences\\ncondemn. No doubt one can find plausible excuses\\nfor the basest crimes, if he stills the voice of con-\\nscience and trusts himself to confusing sophistry.\\nThe glory of God, the gravity of circumstances,\\nnecessity, the good of the church or of the order,\\nand numerous other practical reasons can be urged\\nto remove scruples and make a bad act seem to be a\\ngood one. But crime, even for the glory of God,\\nis crime still.\\nThis disagreeable subject will not be pursued\\nfurther. To say less than has been said would be\\nto ignore one of the most prominent causes of the\\nJesuits ruin. To say more than this, even though\\nthe facts might warrant it, would incur the liability\\nof being classed among those malicious fomentors\\nof religious strife, for whom the writer has mingled\\nfeelings of pity and contempt. The Society of\\nJesus is not the Roman Catholic Church, which has\\nsuffered much from the burden of Jesuitism\\nwounds that are scarcely atoned for by the merito-\\nrious and self-sacrificing services on her behalf in", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0285.jp2"}, "282": {"fulltext": "276 MONKS ^MONASTERIES\\nother directions. The Protestant foes have never\\nequaled the Catholic opponents of Jesuitism, either\\nin their fierce hatred of the system or in their ability\\nto expose its essential weakness. A writer in the\\nQuarterly Review, September, 1848, says:\\nAdmiration and detestation of the Jesuits divide,\\nas far as feeling is concerned, the Roman Catholic\\nworld, with a schism deeper and more implacable\\nthan any which arrays Protestant against Protestant.\\nThe Mission of the Jesuits\\nThe Society of Jesus has been described as a\\nnaked sword, whose hilt is at Rome, and whose\\npoint is everywhere. It is an undisputed histori-\\ncal fact that Loyola s consuming passion was to\\naccomplish the ruin of Protestantism, which had\\ntwenty years the start of him and was threat-\\nening the very existence of the Roman hierarchy.\\nIt has already been shown that the destruction of\\nheresy was the chief aim of the Dominicans. What\\nthe friars failed to attain, Loyola attempted. The\\nprincipal object of the Jesuits was the maintenance\\nof papal authority. Even to-day the Jesuit does", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0286.jp2"}, "283": {"fulltext": "The SOCIETY OF JESUS 277\\nnot hesitate to declare that his mission is to over-\\nthrow Protestantism. The Reformation was in-\\nspired by a new conception of individual freedom.\\nThe authority of tradition and of the church was set\\nat naught. Loyola planted his system upon the\\ndoctrine of absolute submission to authority. The\\npartial success of the Jesuits, for they did beat back\\nthe Reformation, is no doubt attributable to their\\nfidelity, virtue and learning. Their devotion to the\\ncause they loved, their willingness to sacrifice life\\nitself, their marvelous and instantaneous obedience\\nto the slightest command of their leaders, made\\nthem a compact and powerful papal army. Their\\nmethods, in many particulars, were not beyond\\nquestion, and, whatever their character, the order\\ncertainly incurred the fiercest hostility of every\\nnation in Europe, and even of the church itself.\\nProfessor Anton Gindely, in his History of\\nthe Thirty Years War, shows that Maximilian, of\\nBavaria, and Ferdinand, of Austria, the leaders on\\nthe Catholic side, were educated by Jesuits. He\\nalso fixes the responsibility for that war partly upon\\nthem in the plainest terms In a word, they had\\nthe consciences of Roman Catholic sovereigns and", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0287.jp2"}, "284": {"fulltext": "278 MONKS and MONASTERIES\\ntheir ministers in their hands as educators, and in\\ntheir keeping as confessors. They led them in the\\ndirection of war, so that it was at the time, and has\\nsince been called the Jesuits War.\\nThe strictures of Carlyle, Macaulay, Thackeray,\\nand Lytton have been repeatedly denounced by the\\nJesuits, but even their shrewd, sophistical defences\\nof their order afford ample justification for the\\nattitude of their foes, For example, in a masterful\\noration, previously quoted from, in which the\\nvirtues of the Jesuits are extolled and defended,\\nFather Sherman says cc We are expelled and driven\\nfrom pillar to post because we teach men to love\\nGod. He describes Loyola as the knightly, the\\nloyal, the true, the father of heroes, and the maker\\nof saints, the lover of the all-good and the all-beau-\\ntiful, crowned with the honor of sainthood, the best-\\nloved and the best-hated man in all the world, save\\nonly his Master and ours. Twas he that con-\\nceived the daring plan of forging the weapon to\\nbeat back the Reformation. No one but a Jesuit\\ncould reconcile the aim of preaching the love of\\nGod with beating back the Reformation, espec-\\nially in view of the methods employed.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0288.jp2"}, "285": {"fulltext": "The SOCIETY OF JESUS 279\\nNumerous gross calumnies have been circulated\\nagainst the Society of Jesus. The dread of a return\\nto that deplorable intellectual and moral slavery of\\nthe pre-Reformation days is so intense, that a calm,\\ndispassionate consideration of Jesuit history is\\nalmost impossible. But after all just concessions\\nhave been made, two indisputable facts confront the\\nstudent first, the universal antagonism to the\\norder, of the church that gave birth to it, as well\\nas of the states that have suffered from its meddling\\nin political affairs and second, the complete failure\\nof the order s most cherished schemes. France,\\nGermany, Switzerland, Spain, Great Britain and\\nother nations, have been compelled in sheer self-\\ndefence to expel it from their territories. Such a\\nsignificant fact needs some other explanation than\\nthat the Jesuit has incurred the enmity of the world\\nmerely for preaching the love of God.\\nClement XIV., when solemnly pronouncing the\\ndissolution of the order, at the time his celebrated\\nbull, entitled Dominus ac Redemptor Noster\\nwhich was signed July 21, 1773, was made public,\\njustified his action in the following terms Recog-\\nnizing that the members of this society have not a", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0289.jp2"}, "286": {"fulltext": "280 MONKS and MONASTERIES\\nlittle troubled the Christian commonwealth, and\\nthat for the welfare of Christendom it were better\\nthat the order should disappear, etc. When Rome\\nthus delivers her ex cathedra opinion concerning\\nher own order, an institution which she knows\\nbetter than any one else, one cannot fairly be\\ncharged with prejudice and sectarianism in speaking\\nevil of it.\\nBut while there is much to be detested in the\\nmethods of the order, history does not furnish\\nanother example of such self-abnegation and intense\\nzeal as the Jesuits have shown in the prosecution of\\ntheir aims. They planted missions in Japan, China,\\nAfrica, Ceylon, Madagascar, North and South\\nAmerica.\\nIn Europe the Mendicant friars by their coarse-\\nness had disgusted the upper classes the affable\\nand cultured Jesuit won their hearts. The Jesuits\\nbecame chaplains in noble families, learned the\\nsecrets of every government in Europe, and became\\nthe best schoolmasters in the age. They were to\\nbe found in various disguises in every castle of note\\nand in every palace. There was no region of the\\nglobe, says Macaulay, no walk of speculative or", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0290.jp2"}, "287": {"fulltext": "f^ SOCIETY OF JESUS 281\\nactive life in which Jesuits were not to be found.\\nThat they were devoted to their cause no one can\\ndeny. They were careless of life and, as one face-\\ntiously adds, of truth also. They educated, heard\\nconfessions, plotted crimes and revolutions, and\\npublished whole libraries. Worn out by fatigue,\\nthe Jesuits still toiled on with marvelous zeal.\\nThough hated and opposed, they wore serene and\\ncheerful countenances. In a word, they had learned\\nto control every faculty and every passion, and to\\nmerge every human aspiration and personal ambi-\\ntion into the one supreme purpose of conquering an\\nopposing faith and exalting the power of priestly\\nauthority. They hold up before the subjects of the\\nKing of Heaven a wonderful example of loving and\\nuntiring service, which should be emulated by every\\nservant of Christ who too often yields an indiffer-\\nent obedience to Him whom he professes to love\\nand to serve.\\nFrancis Parkman, in his brilliant narrative of\\nThe Jesuits in North America, presents the fol-\\nlowing interesting contrast between the Puritan and\\nthe Jesuit To the mind of the Puritan, heaven\\nwas God s throne but no less was the earth His", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0291.jp2"}, "288": {"fulltext": "282 MONKS and MONASTERIES\\nfootstool and each in its degree and its kind had\\nits demands on man. He held it a duty to labor\\nand to multiply and, building on the Old Testa-\\nment quite as much as on the New, thought that a\\nreward on earth as well as in heaven awaited those\\nwho were faithful to the law. Doubtless, such a\\nbelief is widely open to abuse, and it would be folly\\nto pretend that it escaped abuse in New England\\nbut there was in it an element manly, healthful and\\ninvigorating. On the other hand, those who shaped\\nthe character, and in a great measure the destiny,\\nof New France had always on their lips the nothing-\\nness and the vanity of life. For them, time was\\nnothing but a preparation for eternity, and the\\nhighest virtue consisted in a renunciation of all the\\ncares, toils and interests of earth. That such a\\ndoctrine has often been joined to an intense world-\\nliness, all history proclaims but with this we have\\nat present nothing to do. If all mankind acted on\\nit in good faith, the world would sink into decrepi-\\ntude. It is the monastic idea carried into the wide\\nfield of active life, and is like the error of those\\nwho, in their zeal to cultivate their higher nature,\\nsuffer the neglected body to dwindle and pine, till", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0292.jp2"}, "289": {"fulltext": "The SOCIETY OF JESUS 283\\nbody and mind alike lapse into feebleness and\\ndisease.\\nNotwithstanding the success of the Jesuits in\\nstopping the progress of the Reformation, it may\\nbe truthfully said that they have failed. The\\nprinciples of the Reformation dominate the world\\nand are slowly modifying the Roman church in\\nAmerica. i( In truth, says Macaulay, if society\\ncontinued to hold together, if life and property\\nenjoyed any security, it was because common sense\\nand common humanity restrained men from doing\\nwhat the order of Jesus assured them they might\\nwith a safe conscience do. Our hope for the future\\nprogress of society lies in the guiding power of this\\nsame common sense and common humanity.\\nThe restoration of the order by Pius VII.,\\nAugust 7th, 1 8 14, while it renewed the papal favor,\\ndid not allay the hostility of the civil powers.\\nVarious states have expelled them since that time,\\nand wherever they labor, they are still the objects\\nof open attack or ill-disguised suspicion. Although\\nthe order still shows c some quivering in fingers and\\ntoes, as Carlyle expresses it, the principles of the\\nReformation are too widely believed, and its bene-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0293.jp2"}, "290": {"fulltext": "284 MONKS and MONASTERIES\\nfits too deeply appreciated, to justify any hope or\\nfear of the ultimate triumph of Jesuitism.\\nRetrospect\\nSo the Christian monk has greatly changed since\\nhe first appeared in the deserts of Nitria, in Egypt.\\nHe has come from his den in the mountains to take\\nhis seat in parliaments, and find his home in palaces.\\nHe is no longer filthy in appearance, but elegant in\\ndress and courtly in manner. He has exchanged\\nhis rags for jewels and silks. He is no longer the\\nrecluse of the lonely cliffs, chatting with the animals\\nand gazing at the stars. He is a man of the world,\\nwith schemes of conquest filling his brain and a love\\nof dominion ruling his heart. He is no longer a\\nditch-digger and a ploughman, but the proud mas-\\nter of councils or the cultured professor of the\\nuniversity. He still swears to the three vows of\\ncelibacy, poverty and obedience, but they do not\\nmean the same thing to him that they did to the\\nmore ignorant, less cultured, but more genuinely\\nfrank monk of the desert. Yes, he has all but\\ncompletely lost sight of his ancient monastic ideal.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0294.jp2"}, "291": {"fulltext": "The SOCIETY OF JESUS 285\\nHe professes the poverty of Christ, but he cannot\\nfollow even so simple a man as his Saint Francis.\\nIt is a long way from Jerome to Ignatius, but the\\nend of the journey is nigh. Loyola is the last type\\nof monastic life, or changing the figure, the last great\\nleader in the conquered monastic army. The\\ngood within the system will survive, its truest\\nexponents will still fire the courage and win the\\nsympathy of the devout, but best of all, man will\\nrecover from its poison.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0295.jp2"}, "292": {"fulltext": "VII\\nTHE FALL OF THE MONASTERIES\\nTHE RISE of Protestantism accelerated\\nthe decline and final ruin of the monas-\\nteries. The enthusiasm of the Mendi-\\ncants and the culture of the Jesuits\\nfailed to convince the governments of Europe that\\nmonasticism was worthy to survive the destruction\\nawaiting so many medieval institutions. The spread\\nof reformatory opinions resulted in a determined\\nand largely successful attack upon the monasteries,\\nwhich were rightly believed to constitute the bul-\\nwark of papal power. So imperative were the\\npopular demands for a change, that popes and\\ncouncils hastened to urge the members of religious\\norders to abolish existing abuses by enforcing prim-\\nitive rules. But while Rome practically failed in\\nher attempted reformations, the Protestant reformers\\nin church and state were widely successful in either\\n286", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0296.jp2"}, "293": {"fulltext": "FALL of the MONASTERIES 287\\ncurtailing the privileges and revenues of the monks\\nor in annihilating the monasteries.\\nSince the sixteenth century the leading govern-\\nments of Europe, e^ T en including those in Catholic\\ncountries, have given tangible expression to popular\\nand political antagonism to monasticism, by the\\nabolition of convents, or the withdrawal of immun-\\nities and favors, for a long time a source of monastic\\nrevenue and power. The results of this hostility\\nhave been so disastrous, that monasticism has\\nnever regained its former prestige and influence.\\nSeveral of the older orders have risen from the\\nruins, and a few new communities have appeared,\\nsome of which are distinguished by their most\\nlaudable ministrations to the poor and the sick, or\\nby their educational services. Yet notwithstanding\\nthe modifications of the system to suit the exigencies\\nof modern times, it seems altogether improbable\\nthat the monks will ever again wield the power they\\npossessed before the Reformation.\\nIn the present chapter attention will be confined\\nto the dissolution c r the monasteries under Henry\\nVIII., in England. The suppression in that coun-\\ntry was occasioned partly by peculiar, local condi-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0297.jp2"}, "294": {"fulltext": "288 MONKS and MONASTERIES\\ntions, and was more radical and permanent than the\\nreforms in other lands, yet it is entirely consistent\\nwith our general purpose to restrict this narrative to\\nEnglish history. Penetrating beneath the varying\\nexternalities attending the ruin of the monasteries in\\nGermany, Spain, France, Switzerland, Italy, and\\nother countries, it will be found that the underlying\\ncause of the destruction of the monasteries was\\nthat the monastic ideal conflicted with the spirit of\\nthe modern era. A conspicuous and dramatic\\nexample of this struggle between medievalism, as\\nembodied in the monastic institution, and modern\\npolitical, social and religious ideals, is to be found in\\nthe dissolution of the English monasteries. The\\nnarrative of the suppression in England also conveys\\nsome idea of the struggle that was carried on through-\\nout Europe, with varying intensity and results.\\nThere is no more striking illustration of the\\npower of the personal equation in the interpretation\\nof history than that afforded by the conflicting\\nopinions respecting the overthrow of monasticism\\nin England. Those who mourn the loss of the\\nmonasteries cannot find words strong enough with\\nwhich to condemn Henry VIII., whom they regard", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0298.jp2"}, "295": {"fulltext": "FALL of the MONASTERIES 289\\nas unquestionably the most unconstitutional, the\\nmost vicious king that ever wore the English\\ncrown. Forgetting the inevitable cost of human\\nfreedom, and lightly passing over the iniquities of\\nthe monastic system, they fondly dwell upon the\\ndeparted glory of the ancient abbeys. They recall\\nwith sadness the days when the monks chanted\\ntheir songs of praise in the chapels, or reverently\\nbent over their books of parchment, bound in pur-\\nple and gold, not that they might winnow the\\ntreasures of knowledge, but that they might elicit\\nlove, compunction and devotion. The charming\\nsimplicity and loving service of the cloister life, in\\nthe days of its unbroken vows, appeal to such\\ndefenders of the monks with singular potency.\\nTruly, the fair-minded should attempt to appre-\\nciate the sorrow, the indignation and the love of\\nthese friends of a ruined institution. Passionless\\nlogic will never enable one to do justice to the sent-\\niments of those who cannot restrain their tears as\\nthey stand uncovered before the majestic remains\\nof a Melrose Abbey, or properly to estimate the\\nmotives and methods of those who laid the mighty\\nmonastic institution in the dust.\\n19", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0299.jp2"}, "296": {"fulltext": "290 MONKS and MONASTERIES\\nThe Character of Henry VIII\\nBefore considering the actual work of suppress-\\nion, it may be interesting to glance at the royal\\ndestroyer and his times. The character of Henry\\nVIII. is utterly inexplicable to many persons,\\nchiefly because they do not reflect that even the\\ninconsistencies of a great man may be understood\\nwhen seen in the light of his times. A masterly\\nand comprehensive summary of the virtues and\\nvices of the Tudor monarch, who has been described\\nas the king, the whole king, and nothing but the\\nking, may be found in A History of Crime in\\nEngland, by Luke Owen Pike. The distin-\\nguished author shows that in his brutality, his love\\nof letters, his opposition to Luther, his vacillation\\nin religious opinions, King Henry reflects with\\nremarkable fidelity the age in which he lived, both\\nin its contrasts and its inconsistencies. It is only\\nthe previous history of England which can explain\\nall the contradictions exhibited in his conduct,\\nwhich can explain how he could be rapacious yet\\nsometimes generous, the Defender of the Faith yet", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0300.jp2"}, "297": {"fulltext": "FALL of the MONASTERIES 291\\nunder sentence of excommunication, a burner of\\nheretics yet a heretic himself, the pope s advocate\\nyet the pope s greatest enemy, a bloodthirsty tyrant\\nyet the best friend to liberty of thought in religion,\\nan enthusiast yet a turncoat, a libertine and yet all\\nbut a Puritan. He was sensual because his fore-\\nfathers had been sensual from time immemorial,\\nrough in speech and action because there had been\\nbut few men in Britain who had been otherwise\\nsince the Romans abandoned the island. He was\\nsuperstitious and credulous because few were philo-\\nsophical or gifted with intellectual courage. Yet he\\nhad, what was possessed by his contemporaries, a\\nfaint and intermittent thirst for knowledge, of which\\nhe himself hardly knew the meaning. Henry was\\nshrewd, tenacious of purpose, capricious and versa-\\ntile. In spite of his unrestrained indulgences and\\nhis monstrous claims of power, which, be it remem-\\nbered, he was able to enforce, and notwithstanding\\nany other vices or faults that may be truthfully\\ncharged against him, he was, on the whole, a popu-\\nlar king. Few monarchs have ever had to bear\\nsuch a strain as was placed upon his abilities and\\ncharacter. Rare have been the periods that have", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0301.jp2"}, "298": {"fulltext": "2 9 2 MONKS and MONASTERIES\\nwitnessed such confusion of principles, social, polit-\\nical and religious. Those were the days when\\nliberty was at work, but in a hundred fantastical\\nand repulsive shapes, confused and convulsive,\\nmultiform, deformed. Blind violence and half-\\nway reforms characterized the age because the prin-\\nciples that were to govern modern times were not\\nyet formulated.\\nJudged apart from his times Henry appears as an\\narrogant, cruel and fickle ruler, whose virtues fail to\\natone for his vices. But still, with all his faults, he\\ncompares favorably with preceding monarchs and\\neven with his contemporaries. If he had possessed\\nless intelligence, courage and ambition, he would\\nnot now be so conspicuous for his vices, but the his-\\ntory of human liberty and free institutions, especi-\\nally in England, would have been vastly different.\\nHis praiseworthy traits were not sufficiently strong\\nto enable him to control his inherited passions, but\\nthey were too regnant to permit him to submit\\nwithout a struggle to the hierarchy which had domi-\\nnated his country so many centuries. Such was\\nthe majestic lord,\\nThat broke the bonds of Rome.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0302.jp2"}, "299": {"fulltext": "FALL of the MONASTERIES 293\\nEvents Preceding the Suppression\\nMany causes and incidents contributed to the\\nprogress of the reformation in England, and to the\\ndemolition of the monasteries. Only a few of them\\ncan be given here, and they must be stated with a\\nbrevity that conveys no adequate conception of their\\nprofound significance.\\nHenry VIII. ascended the throne, in the year\\n1 509, when eighteen years of age. In 1 5 1 7, Luther\\ntook his stand against Rome. Four years later\\nHenry wrote a treatise in defence of the Seven\\nSacraments and in opposition to the German\\nreformer. For this princely service to the church\\nthe king received the title Defender of the Faith\\nfrom Pope Leo X.\\nAbout 1527 it became known that Henry was\\nquestioning the validity of his marriage with\\nCatharine of Aragon, whom he had married when\\nhe was twelve years old. She was the widow of his\\nbrother Arthur. The king professed conscientious\\nscruples about his marriage, but undoubtedly his\\ndesire for male offspring, and later, his passion", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0303.jp2"}, "300": {"fulltext": "294 MONKS and MONASTERIES\\nfor Anne Boleyn, prompted him to seek release from\\nhis queen. In 1529, Henry and Catharine stood\\nbefore a papal tribunal, presided over by Cardinal\\nWolsey, the king s prime minister, and Cardinal\\nCampeggio, from Rome, for the purpose of deter-\\nmining the validity of the royal marriage. The\\ntrial was a farce. The enraged king laid the blame\\nupon Wolsey, and retired him from office. The\\ngreat cardinal was afterwards charged with treason,\\nbut died broken-hearted, on his way to the Tower,\\nNovember 29, 1530.\\nThe breach between Henry and Rome, compli-\\ncated by numerous international intrigues, widened\\nrapidly. Henry began to assume an attitude of\\nbold defiance toward the pope, which aroused the\\nanimosity of the Catholic princes of Europe.\\nNotwithstanding the desire of a large body of the\\nEnglish people to remain faithful to Rome,\\nthe dangers which menaced their country from\\nabroad and the ecclesiastical abuses at home, which\\nhad been a fruitful cause for complaint for many\\nyears, tended to lessen the ancient horror of heresy\\nand schism, and inclined them to support their king.\\nAnother factor that assisted in preparing the English", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0304.jp2"}, "301": {"fulltext": "FALL of the MONASTERIES 295\\npeople for the destruction of the monasteries was\\nLollardism. As an organized sect, the Lollards had\\nceased to exist, but the spirit and the doctrines of\\nWyclif did not die. A real and a vital connection\\nexisted between the Lollards of the fourteenth, and\\nthe reformers of the sixteenth, centuries. In\\nHenry s time, many Englishmen held practically\\nthe same views of Rome and of the monks that\\nhad been taught by Wyclif.*\\nA considerable number of Henry s subjects,\\nhowever, while ostensibly loyal to him, were\\ninwardly full of hot rebellion. The king was sur-\\nrounded with perils. The princes of the Continent\\nwere eagerly awaiting the bull for his excommunica-\\ntion. Henry s throne and his kingdom might at\\nany moment be given over by the pope to invasion\\nby the continental sovereigns.\\nReginald Pole, afterwards cardinal, a cousin of the\\nking, and a strong Catholic, stood ready to betray\\nthe interests of his country to Rome. Writing to\\nthe king, he said cc Man is against you God is\\nagainst you the universe is against you what can\\nyou look for but destruction P Dream not,\\n*Appendix, Note I.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0305.jp2"}, "302": {"fulltext": "296 MONKS and MONASTERIES\\nCaesar, he encouragingly declared to Emperor\\nCharles V., that all generous hearts are quenched\\nin England that faith and piety are dead. In you\\nis their trust, in your noble nature, and in your\\nzeal for God they hold their land till you shall\\ncome. Thus, on the testimony of a Roman\\nCatholic, there were traitors in England waiting only\\nfor the call of Charles V., To arms Pole was\\nin full sympathy with all the factions opposed to the\\nking, and stood ready to aid them in their resistance.\\nHe publicly denounced the king in several conti-\\nnental countries.\\nThe monks were especially enraged against\\nHenry. They did all they could to inflame the\\npeople by preaching against him and the reformers.\\nFriar Peyto, preaching before the king, had the\\nassurance to say to him Many lying prophets\\nhave deceived you, but I, as a true Micah, warn\\nyou that the dogs will lick your blood as they did\\nAhab s. While the courage of this friar is unques-\\ntioned, his defiant attitude illustrates the position\\noccupied by the monks toward those who favored\\nseparation from Rome. The whole country was\\nat white heat. The friends of Rome looked upon", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0306.jp2"}, "303": {"fulltext": "FALL of the MONASTERIES 297\\nHenry as an incarnate fiend, a servant of the devil\\nand an enemy of all religion. Many of them\\nopposed him with the purest and best motives,\\nbelieving that the king was really undermining the\\nchurch of God and throwing society into chaos.\\nIn 1531, the English clergy were coerced into\\ndeclaring that Henry was the protector and the\\nsupreme head of the church and of the clergy of\\nEngland. which absurd claim was slightly modified\\nby the words, in so far as is permitted by the law of\\nChrist. Chapuys, in one of his despatches inform-\\ning Charles V. of this action of convocation, said\\nthat it practically declared Henry the Pope of\\nEngland. c It is true, he wrote, that the clergy\\nhave added to the declaration that they did so only\\nso far as permitted by the law of God. But that is\\nall the same, as far as the king is concerned, as if\\nthey had made no reservation, for no one will now\\nbe so bold as to contest with his lord the import-\\nance of the reservation. Later on, Chapuys says\\nthat the king told the pope s nuncio that if the\\npope would not show him more consideration, he\\nwould show the world that the pope had no\\ngreater authority than Moses, and that every claim", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0307.jp2"}, "304": {"fulltext": "298 MONKS and MONASTERIES\\nnot grounded on Scripture was mere usurpation;\\nthat the great concourse of people present had come\\nsolely and exclusively to request him to bastinado\\nthe clergy, who were hated by both nobles and the\\npeople. Spanish Despatches, number 460.)\\nParliament, in 1534, conferred on Henry the title\\nSupreme Head of the Church of England, and\\nempowered him to visit, and repress, redress,\\nreform, order, correct, restrain, or amend all errors,\\nheresies, abuses, offences, contempts, and enormities,\\nwhich fell under any spiritual authority or jurisdic-\\ntion. The Act of Succession was also passed\\nby Parliament, cutting off Princess Mary and\\nrequiring all subjects to take an oath of allegiance\\nto Elizabeth.\\nIt was now an act of treason to deny the king s\\nsupremacy. All persons suspected of disloyalty\\nwere required to sign an oath of allegiance to\\nHenry, and to Elizabeth as his successor, and to\\nacknowledge the supremacy of the king in church\\nand state. This resulted in the death of some\\nprominent men in the realm, among them Sir\\nThomas More. In the preamble of the oath pre-\\nscribed by law, the legality of the king s marriage", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0308.jp2"}, "305": {"fulltext": "FALL of the MONASTERIES 299\\nwith Anne was asserted, thus implying that his\\nformer marriage with Catharine was unlawful.\\nMore was willing to declare his allegiance to the\\ninfant Elizabeth, as the king s successor, but his\\nconscience would not permit him to affirm that\\nCatharine s marriage was unlawful.\\nThe life of the brilliant and lovable More is\\nanother illustration of the mental confusions and\\ninconsistencies of that age. As an apostle of cult-\\nure he favored the new learning, and vet he viewed\\nthe gathering momentum of reformatory principles\\nwith alarm, and cast in his lot with the ultra-con-\\nservatives. Four years of his young manhood were\\nspent in a monastery. He devoted his splendid\\ntalents to a criticism of English society, and recom-\\nmended freedom of conscience, yet he became an\\nardent foe of reform and even a persecutor of here-\\ntics, of whom he said I do so detest that class\\nof men that, unless they repent, I am the worst\\nenemy they have. When a man, whom even Prot-\\nestant historians hasten to pronounce the glorv of\\nhis age, so magnificent were his talents and so\\nblameless his character, was tainted with superstition,\\nand sanctioned the persecution of liberal thinkers,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0309.jp2"}, "306": {"fulltext": "300 MONKS and MONASTERIES\\nis it remarkable that inferior intellects should have\\nbeen swayed by the brutality and tyranny of the\\ntimes\\nThe unparalleled claims of Henry and his atti-\\ntude toward the pope made the breach between\\nEngland and Rome complete, but many years of\\npainful internal strife and bloodshed were to elapse\\nbefore the whole nation submitted to the new order\\nof things, and before that subjective freedom from\\nfear and superstition without which formal freedom\\nhas little value, was secured.\\nThe breach with Rome was essential to the attain-\\nment of that religious and political freedom that\\nEngland now enjoys. But the first step toward\\nmaking that separation an accomplished fact, acqui-\\nesced in by the people as a whole, was to break the\\npower of the monastic orders. It may possibly be\\ntrue that the same ends would have been eventually\\nattained by trusting to the slower processes of social\\nevolution, but the history of the Latin nations of\\nEurope would seem to prove the contrary. As the\\nfacts stand it would appear that peace and progress\\nwere impossible with thousands of monks sowing\\nseeds of discord, and employing every measure, fair", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0310.jp2"}, "307": {"fulltext": "FALL of the MONASTERIES 301\\nor foul, to win the country back to Rome. Gaird-\\nner and others argue that Henry was far too power-\\nful a king to have been successfully resisted by the\\npope, unless the pope was backed by a union of the\\nChristian princes, which was then impracticable.\\nThat fact may make the execution of More, Fisher\\nand the Charterhouse monks inexcusable, but it by\\nno means proves that Henry would have been strong\\nenough to maintain his position if the monasteries\\nhad been permitted to exist as centers of organized\\nopposition to his will. Many of the monks, when\\npressed by the king s agents, took the oath of alle-\\ngiance. Threats, bribes and violence were used to\\novercome the opposition of the unwilling.\\nThe Monks and the Oath of Supremacy\\nIt is quite evident that the king s purpose to\\ndestroy the whole monastic institution was partly\\nthe result of the determined resistance which the\\nmonks offered to his authority. The contest\\nbetween the king and the monks was exceedingly\\nfierce and bloody. Many good men lost their lives\\nand many innocent persons suffered grievously.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0311.jp2"}, "308": {"fulltext": "3 o2 MONKS and MONASTERIES\\nPerhaps the most pathetic incident in the sanguinary-\\nstruggle between the king and the monks was the\\ntragic fall of the Charterhouse of London. The\\nfacts are given at length by Froude, in his History\\nof England, who bases his account on the narrative\\nof Maurice Channey, one of the monks who escaped\\ndeath by yielding to the king. The unhappy monk\\nconfesses that he was a Judas among the apostles,\\nand in a touching account of the ruin that came\\nupon his monastic retreat he praises the boldness\\nand fidelity of his companions, who preferred death\\nto what seemed to them dishonor.\\nThe pages of Channey are filled with the most\\nimprobable stories of miracles, but his charming\\npicture of the cloister life of the Carthusians is\\ndoubtless true to reality. The Carthusian fathers\\nwere the best fruit of monasticism in England. To\\na higher degree than any of the other monastic\\norders they maintained a good discipline and pre-\\nserved the spirit of their founders. A thousand\\nyears of the world s history had rolled by, says\\nFroude, and these lonely islands of prayer had\\nremained still anchored in the stream the strands\\nof the ropes which held them, wearing now to a", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0312.jp2"}, "309": {"fulltext": "FALL of the MONASTERIES 303\\nthread, and very near their last parting, but still\\nunbroken. In view of the undisputed purity and\\nfearlessness of these noble monks, a recital of their\\nwoes will place the case for the monastic institution\\nin the most favorable light.\\nChanney says the year 1533 was ushered in with\\nsigns, the end of the world was nigh. Yes, the\\nmonk s world was drawing to a close the moon, for\\nhim, was turning into blood, and the stars falling\\nfrom heaven.\\nMore and Fisher were in the Tower. The former s\\nsplendid talents and noble character still swayed the\\npeople. It was no time for trifling the Carthusian\\nfathers must take the oath of allegiance or perish.\\nSo one morning the royal commissioners appeared\\nbefore the monastery door of the Charterhouse to\\ndemand submission. Prior Houghton answered\\nthem I know nothing of the matter mentioned\\nI am unacquainted with the world without my\\noffice is to minister to God, and to save poor souls\\nfrom Satan. He was committed to the Tower for\\none month. Then Dr. Bonner persuaded the\\nprior to sign with certain reservations. He was\\nreleased and went back to his cloister-cell to weep.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0313.jp2"}, "310": {"fulltext": "3 o 4 MONKS and MONASTERIES\\nCalling his monks together he said he was sorry it\\nlooked like deceit, but he desired to save his brethren\\nand their order. The commissioners returned the\\nmonks were under suspicion the reservations were\\ndisliked, and they must sign without conditions. In\\ngreat consternation the prior assembled the monks.\\nAll present cried out Let us die together in our\\nintegrity, and heaven and earth shall witness for us\\nhow unjustly we are cut off. Prior Houghton\\nconceived a generous idea. If it depends on me\\nalone if my oath will suffice for the house, I will\\nthrow myself on the mercy of God I will make\\nmyself anathema, and to preserve you from these\\ndangers, I will consent to the king s will. Thus\\ndid the noble old man consent to go into heaven\\nwith a lie on his conscience, hoping to escape by the\\nmercy of God, because he sought to save the lives\\nof his brethren. But all this was of no avail\\nCromwell had determined that this monastery must\\nfall, and fall it did. The monks prepared for their\\nend calmly and nobly beginning with the oldest\\nbrother, they knelt before each other and begged for-\\ngiveness for all unkindness and offence. Not less\\ndeserving, says Froude, the everlasting remem-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0314.jp2"}, "311": {"fulltext": "FALL of the MONASTERIES 305\\nbrance of mankind, than those three hundred, who,\\nin the summer morning, sate combing their golden\\nhair in the passes of Thermopylae. But rebellion\\nwas blazing in Ireland, and the enemies of the king\\nwere praying and plotting for his ruin. These\\nmonks, with More and Fisher, were an inspiration\\nto the enemies of liberty and the kingdom. Catho-\\nlic Europe crouched like a tiger ready to spring on\\nher prostrate foe. It is sad, but these recluses,\\npraying for the pope, instilling a love for the papacy\\nin the confessional, these honest and conscientious\\nbut dangerous men must be shorn of their power\\nto encourage rebels. There was a farce of a trial.\\nHoughton was brought to the scaffold and died\\nprotesting his innocence. His arm was cut off and\\nhung over the archway of the Charterhouse, as\\nother arms and heads were hideously hanging over\\nmany a monastic gate in Merry England. Nine\\nof the monks died of prison fever, and others\\nwere banished. The king s court went into mourn-\\ning, and Henry knotted his beard and henceforth\\nwould be no more shaven eloquent evidence to\\nthe world that whatever motive dominated the\\nking s heart, these bloody deeds were unpleasantly\\n20", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0315.jp2"}, "312": {"fulltext": "3 o6 MONKS and MONASTERIES\\ndisturbing. Certainly such a spectacle as that of\\na monk s arm nailed to a monastery was never\\nseen by Englishmen before.\\nThe Charterhouse fell, let it be carefully noted,\\nbecause the monks could not and would not\\nacknowledge the king s supremacy, and not be-\\ncause the monks were immoral. Some spies in\\nCromwell s service offered to bring in evidence\\nagainst six of these monks of laziness and im-\\nmorality. Cromwell indignantly refused the pro-\\nposal, saying, He would not hear the accusa-\\ntion that it was false, wilfully so.\\nThe news of these proceedings, and of the\\nbeheading of More and Fisher, awakened the\\nmost violent rage throughout Catholic Europe.\\nHenry was denounced as the Nero of his times.\\nPaul III. immediately excommunicated the king,\\ndissolved all leagues between Henry and the\\nCatholic princes, and gave his kingdom to any\\ninvader. All Catholic subjects were ordered to\\ntake up arms against him. Although these cen-\\nsures were passed, the pope decided to defer their\\npublication, hoping for a peaceful settlement. But\\nHenry knew, and the Catholic princes of Europe", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0316.jp2"}, "313": {"fulltext": "FALL of the MONASTERIES 307\\nknew, that the blow might fall at any time. He\\nhad to make up his mind to go further or to\\nyield unconditionally to the pope. The world\\nsoon discovered the temper of the enraged and\\nstubborn monarch. He might vacillate on spec-\\nulative questions, but there were no tokens of\\nfeeble hesitancy in his dealings with Rome. The\\nhour of doom for the monasteries had struck.\\nHaving thus glanced at the character of Henry\\nVIII., the prime mover in the attack upon the\\nmonasteries, and having surveyed some of the\\nevents leading up to their fall, we are now prepared\\nto consider the actual work of suppression, which\\nwill be described under the following heads First,\\nThe royal commissioners and their methods of\\ninvestigation Second, The commissioners report\\non the condition of affairs Third, The action of\\nParliament; Fourth, The effect of the suppression\\nupon the people; and Fifth, The use Henry\\nmade of the monastic possessions. These matters\\nhaving been set forth, it will then be in order to\\ninquire into the justification, real or alleged, of\\nthe suppression.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0317.jp2"}, "314": {"fulltext": "308 MONKS and MONASTERIES\\nThe Royal Commissioners and Their Methods of\\nInvestigation\\nThe fall of Sir Thomas More left Thomas\\nCromwell the chief power under the king, and\\nfor seven years he devoted his great administra-\\ntive abilities to making his royal patron absolute\\nruler in church and state.\\nCromwell, Earl of Essex, was of lowly origin,\\nbut his energy and shrewdness, together with the\\nexperience acquired by extensive travels, com-\\nmanded the attention of Cardinal Wolsey, who\\ntook him into his service. He was successively\\nmerchant, scrivener, money-lender, lawyer, mem-\\nber of parliament, master of jewels, chancellor,\\nmaster of rolls, secretary of state, vicar-general\\nin ecclesiastical affairs, lord privy seal, dean of\\nWells and high chamberlain.\\nClose intimacy with Wolsey enabled Cromwell\\nto grasp the full significance of Henry s ambition,\\nand his desire to please his royal master, coupled\\nwith his own love of power, prompted him to\\nthrow himself with characteristic energy into the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0318.jp2"}, "315": {"fulltext": "FALL of the MONASTERIES 309\\nwork of centralizing all authority in the hands of\\nthe king and of his prime minister. In secular\\naffairs, this had already been accomplished. The\\ntask before him was to subdue the church to the\\nthrone, to execute which he became the protector\\nof Protestantism and the foe of Rome. Green\\nsays He had an absolute faith in the end he\\nwas pursuing, and he simply hews his way to it,\\nas a woodman hews his way through the forest,\\naxe in hand. Froude says To him ever\\nbelonged the rare privilege of genius to see what\\nother men could not see, and therefore he was\\ncondemned to rule a generation which hated him,\\nto do the will of God and to perish in his\\nsuccess. He pursued an object, the excellence\\nof which, as his mind saw it, transcended all\\nother considerations, the freedom of England and\\nthe destruction of idolatry, and those who, from\\nany motive, noble or base, pious or impious,\\ncrossed his path, he crushed and passed on over\\ntheir bodies.\\nThere seems to be a general agreement that\\nCromwell was not a Protestant. His struggle\\nagainst the temporal power of the pope fostered", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0319.jp2"}, "316": {"fulltext": "3 io MONKS and MONASTERIES\\nthe reformatory movement, but that did not\\nmake Cromwell a Protestant any more than it did\\nhis master, Henry VIII. Foxe describes Crom-\\nwell as a valiant soldier and captain of Christ/\\nbut Maitland retorts that Foxe forgot, if he\\never knew, who was the father of lies.\\nWithout doubt Cromwell ruled with an iron\\nhand. He was guilty of accepting bribes, and,\\nas some maintain, was the great patron of\\nribaldry, and the protector of the low jester and\\nthe filthy. But, sadly enough, that is no serious\\ncharge against one in his times. It is said that\\nHenry used to say, when a knave was dealt to\\nhim in a game of cards, Ah, I have a Crom-\\nwell Francis Aidan Gasquet, a Benedictine\\nmonk, in his valuable work on Henry VIII.\\nand the English Monasteries, says of Cromwell\\ncc No single minister in England ever exercised\\nsuch extensive authority, none ever rose so rap-\\nidly, and no one has ever left behind him a\\nname covered with greater infamy and disgrace.\\nIn 1535, Henry, as supreme head of the\\nchurch, appointed Cromwell as his Vicegerent,\\nVicar-General and Principal Commissary in causes", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0320.jp2"}, "317": {"fulltext": "FALL of the MONASTERIES 311\\necclesiastical. His immediate duty was to enforce\\nrecognition of the king s supremacy. The monks\\nand the clergy were now to be coerced into sub-\\nmission. A royal commission, consisting of Legh,\\nLayton, Ap Rice, London and various subordi-\\nnates, was appointed to visit the monasteries and\\nto report on their condition.\\nHenry Griffin says in his chronicle c I was\\nwell acquainted with all the commissioners indeed\\nI knew them well they were very smart men,\\nwho understood the value of money, for they\\nhad tasted of adversity. I think the priests were\\nthe worst of the whole party, although they had\\na good reputation at the time, but they were\\nwicked, deceitful men. I am sorry to speak thus\\nof my own order, but I speak God s truth. It\\nis a dreadful undertaking, said Lord Clinton.\\nAh but I have great faith in the tact and\\njudgment of the men I am about to select,\\nretorted Cromwell.\\nDr. John London was a base tool of Cromwell,\\nand a miserable exponent of the reform movement.\\nHe joined Gardiner in burning heretics, was con-\\nvicted of adultery at Oxford, was pilloried for", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0321.jp2"}, "318": {"fulltext": "3 i2 MONKS and MONASTERIES\\nperjury and died in jail. The other royal agents\\nwere also questionable characters. Dean Layton\\nwrote the most disgusting letters to Cromwell.\\nOnce he informed his patron that he prayed reg-\\nularly for him, prefacing this information with the\\nremark, I will now tell you something to make\\nyou laugh.\\nFather Gasquet sums up his view of the com-\\nmissioners in the words of Edmund Burke It\\nis not with much credulity that I listen to any\\nwhen they speak ill of those whom they are\\ngoing to plunder. I rather suspect that vices are\\nfeigned, or exaggerated, when profit is looked for\\nin the punishment\u00e2\u0080\u0094 an enemy is a bad witness\\na robber worse. Burke indignantly declares\\nThe inquiry into the moral character of the\\nreligious houses was a mere pretext, a complete\\ndelusion, an insidious and predetermined foray of\\nwholesale and heartless plunder.\\nSuch are the protests from the defenders of the\\nmonasteries even before a hearing is granted.\\nWhat, say they, believe such perjurers, adul-\\nterers and gamblers men forsworn to bring in a\\nbad report men who were selected because they", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0322.jp2"}, "319": {"fulltext": "FALL of the MONASTERIES 313\\nwere worthless characters who could be relied on\\nto return false charges against an institution loved\\nby the people\\nThe commissioners began their work at Oxford,\\nin September, 1535. The work was vigorously\\npushed. On reaching the door of a monastery,\\nthey demanded admittance if it was not granted,\\nthey entered by breaking down the gate with an\\naxe. They then summoned the monks before\\nthem, and plied them with questions. An inven-\\ntory was taken of everything nothing escaped\\ntheir searching eyes. When the king decided to\\nsuppress the lesser monasteries, and ordered a\\nnew visitation of the larger ones, they seized and\\nsold all they could lay their hands on; stained\\nglass, ironwork, bells, altar-cloths, candles, books,\\nbeads, images, capes, brewing-tubs, brass bolts,\\nspits for cooking, kitchen utensils, plates, basins,\\nall were turned into money. Many valuable\\nbooks were destroyed jewels and gold and silver\\nclasps were torn from old volumes, and the paper\\nsold as waste parchment manuscripts were used to\\nscour tubs and grease boots. Out of the wreck\\nabout a hundred and thirty thousand manuscripts", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0323.jp2"}, "320": {"fulltext": "3 i.4 MONKS and MONASTERIES\\nhave been saved. It must be admitted that the\\ncommissioners were not delicate in their labors that\\nthey insulted many nuns, robbed the monks, vio-\\nlated the laws of decency and humanity, and\\nneedlessly excited the rage of the people and\\noutraged the religious sentiments of the Catholics.\\nThey even used sacred altar-cloths for blankets on\\ntheir horses, and rode across the country deco-\\nrated in priestly and monkish garments. There\\nseems to be some ground for the statement that\\nHenry was ignorant, or at least not fully informed,\\nof their unwarranted violence and gross sacrilege.\\nThe abbey of Glastonbury was one of the\\noldest and finest cloisters in England. It was a\\nmajestic pile of buildings in the midst of gardens\\nand groves covering sixty acres its aisles were\\nvocal with the chanting of monks, who marched\\nin gorgeous processions among the tall, gray\\npillars. The exterior of the buildings was pro-\\nfusely decorated with sculpture monarchs, temple\\nknights, mitered abbots, martyrs and apostles stood\\nfor centuries in their niches of stone while princes\\ncame and passed away, while kingdoms rose and\\nfell. The nobles and bishops of the realm were", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0324.jp2"}, "321": {"fulltext": "FALL of the MONASTERIES 315\\nlaid to rest beneath the altars around which many\\ngenerations of monks had assembled to praise\\nand to pray. The royal commissioners one day\\nappeared before the walls. The abbot, Richard\\nWhiting, who was then eighty-four years of age,\\nwas at Sharphorn, another residence of the com-\\nmunity. He was brought back and questioned.\\nAt night when he was in bed, they searched his\\nstudy for letters and books, and they claimed to\\nhave found a manuscript of Whiting s arguments\\nagainst the divorce of the king and Queen Cath-\\narine it had never been published they did not\\nknow whether the venerable abbot had such\\nintent or not. Stephen declares the spies them-\\nselves brought the book into the library. How-\\never, the abbot was chained to a cart and taken\\nto London. The abbey had immense wealth\\nevery Wednesday and Friday it fed and lodged\\nthree hundred boys it was esteemed very highly\\nin the neighborhood and received large donations\\nfrom the knights in the vicinity. The abbot was\\naccused of treason for concealing the sacred\\nvessels he was old, deaf, and sick, but was\\nallowed no counsel. He asked permission to", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0325.jp2"}, "322": {"fulltext": "3 i6 MONKS and MONASTERIES\\ntake leave of his monks, and many little orphans\\nRussell and Layton only laughed. The people\\nheard of his captivity and determined to deliver\\nor avenge their favorite, but Russell hanged\\nhalf a dozen of them and declared that law,\\norder and loyalty were vindicated. Whiting s\\nbody was quartered, and the pieces sent to Wells,\\nBath, Chester and Bridgewater, while his head,\\nadorned with his gray hairs clotted by blood,\\nwas hung over the abbey gate.\\nThe Report of the Commissioners\\nThe original report of the commissioners does\\nnot exist. Burnet declares that he saw an extract\\nfrom it, concerning one hundred and forty-four\\nhouses, which contained the most revolting reve-\\nlations. Many of the commissioners letters and\\nvarious documents touching the suppression have\\nbeen collected and published by the Camden\\nSociety. Waiving, for the present, the inquiry\\ninto the truth of the report, it was in substance\\nas follows\\nThe commissioners reported about one-third of", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0326.jp2"}, "323": {"fulltext": "FALL of the MONASTERIES 317\\nthe houses to be fairly well conducted, some of\\nthem models of excellent management and pure\\nliving; but the other two-thirds were charged\\nwith looseness beyond description. The number\\nof inmates in some cloisters was kept below the\\nrequired number, that there might be more money\\nto divide among the monks. The number of\\nservants sometimes exceeded that of the monks.\\nAbbots bought and sold land in a fraudulent\\nmanner gifts for hospitality were misapplied\\nlicentiousness, gaming and drinking prevailed\\nextensively. Crime and absolution for gold went\\nhand in hand. One friar was said to have been\\nthe proud father of an illegitimate family of chil-\\ndren, but he had in his possession a forged\\nlicense from the pope, who permitted his wander-\\ning, considering his frailty. Froude, in com-\\nmenting upon the report, says If I were to\\ntell the truth, I should have first to warn all\\nmodest eyes to close the book and read no\\nfarther.\\nAll sorts of pious frauds were revealed. At\\nHales the monks claimed to have the blood of\\nChrist brought from Jerusalem, and not visible to", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0327.jp2"}, "324": {"fulltext": "318 MONKS and MONASTERIES\\nanyone in mortal sin until he had performed\\ngood works, or, in other words, paid enough for\\nhis absolution. Two monks took the blood of\\na duck, which they renewed every week; this\\nthey put into a phial, one side of which consisted\\nof a thin, transparent crystal the other thick and\\nopaque the dark side was shown until the\\nsinner s gold was exhausted, when, presto change,\\nthe blood appeared by turning the other side of\\nthe phial. Innumerable toe-parings, bones, pieces of\\nskin, three heads of St. Ursula, and other anatom-\\nical relics of departed saints, were said to cure every\\ndisease known to man. They had relics that could\\ndrive away plagues, give rain, hinder weeds, and in\\nfact, render the natural world the plaything of decay-\\ning bones and shreds of dried skin. The monks\\nof Reading had an angel with one wing, who had\\npreserved the spear with which our Lord was\\npierced. Abbots were found to have concubines in\\nor near the monasteries midnight revels and\\ndrunken feasts were pleasant pastimes for monks\\nweary with prayers and fasting. While it would be\\nunjust to argue that the existence of pious frauds\\naffords a justification for the suppression of the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0328.jp2"}, "325": {"fulltext": "FALL of the MONASTERIES 319\\nmonasteries, it must be remembered that they con-\\nstituted one element in that condition of ecclesias-\\ntical life that was becoming repugnant to the English\\npeople. For several generations there had been a\\nmarked growth in the hostility toward various forms\\nof superstition. True, neither Henry nor Crom-\\nwell can be accredited with the lofty intention of\\nexterminating superstition, but the attitude of many\\npeople toward {C pious frauds helped to reconcile\\nthem to the destruction of the monasteries.\\nThe Action of Parliament\\nThe report of the commissioners was laid\\nbefore Parliament in 1536. As it declared that\\nthe smaller monasteries were more corrupt than\\nthe larger ones, Parliament ordered the suppres-\\nsion of all those houses whose revenues were less\\nthan two hundred pounds per annum. By this\\nact, three hundred and seventy-six houses were\\nsuppressed, whose aggregate revenue was thirty-\\ntwo thousand pounds yearly. Movable property\\nvalued at about one hundred thousand pounds\\nwas also handed over to the Court of Augmen-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0329.jp2"}, "326": {"fulltext": "3 2o MONKS and MONASTERIES\\ntations of the King s Revenue/ which was estab-\\nlished to take care of the estates, revenues and\\nother possessions of the monasteries. It is\\nclaimed that ten thousand monks and nuns were\\nturned out into the world, to find bed and board\\nas best they could. In 1538, two years later,\\nthe greater monasteries met a similar fate, which\\nwas no doubt hastened by the rebellions that\\nfollowed the abolition of the smaller houses.\\nMany of the abbots and monks were suspected\\nof aiding in the rebellion against the king s\\nauthority by inciting the people to take up arms\\nagainst him. Apprehending the coming doom,\\nmany abbots resigned others were overcome by\\nthreats and yielded without a struggle. In many\\ninstances such monks received pensions varying\\nfrom fifty-three shillings and four pence to four\\npounds a year. The investigations were con-\\nstantly carried on, and all the foul stories that\\ncould be gathered were given to the people, to\\nsecure their approval of the king s action. With\\nremorseless zeal the king and his commissioners,\\nsupported by various acts of parliament, perse-\\nvered in their work of destruction, until even the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0330.jp2"}, "327": {"fulltext": "FALL of the MONASTERIES 321\\nmonastic hospitals, chantries, free chapels and col-\\nlegiate churches, fell into the king s hands. By\\nthe year 1545, the ruin was complete. The\\nmonastic institution of England was no more.\\nThe total number of monasteries suppressed is\\nvariously estimated, but the following figures are\\napproximately correct monasteries, 616; colleges,\\n90; free chapels, 2,374; and hospitals, no. The\\nannual income was about one hundred and fifty\\nthousand pounds, which was a smaller sum than\\nwas then believed to be in the control of the\\nmonks. Nearly fifty thousand persons were\\ndriven from the houses, to foment the discontent\\nand to arouse the pity of the people. Such, in\\nbrief, was the extent of the suppression, but a\\nlittle reflection will show that these statements of\\ncold facts convey no conception of the confusion\\nand sorrow that must have accompanied this\\nterrific and wholesale assault upon an institution\\nthat had been accumulating its possessions for\\neight hundred years. At this distance from those\\ntragic events, it is impossible to realize the dismay\\nof those who stood aghast at this ruthless destruc-\\ntion of such venerable establishments.\\n21", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0331.jp2"}, "328": {"fulltext": "322 MONKS and MONASTERIES\\nThe Effect of the Suppression Upon the People\\nFor months the country had seen what was\\ncoming letters from abbots and priors poured in\\nupon the king and parliament, begging them to\\nspare the ancient strongholds of religion. The\\nchurchmen argued If he plunders the monas-\\nteries, will not his next step be to plunder the\\nchurches They recalled what Sir Thomas\\nMore had said of their sovereign cc It is true,\\nhis majesty is very gracious with me, but if only\\nmy head would give him another castle in France,\\nit would not be long before it disappeared.\\nSympathy for the monks, an inborn conservatism,\\na natural love for ancient institutions, a religious\\ndread of trampling upon that which was held\\nsacred by the church, a secret antipathy to reform,\\nall these and other forces were against the sup-\\npression. But the report of the visitors was\\nappalling, and the fear of the king s displeasure\\nwas widespread; so the bill was passed amid\\nmingled feelings of joy, sympathy, hatred, fear,\\nanxiety and uncertainty. The bishops were sullen", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0332.jp2"}, "329": {"fulltext": "FALL of the MONASTERIES 323\\nLatimer was disappointed, for he wanted the\\nchurch to have the proceeds.\\nOutside of Parliament there was much discon-\\ntent among the nobles and gentry of Roman\\ntendencies. Even the indifferent felt bitter against\\nthe king, because it seemed unjust that the\\nmonks, who had been sheltered, honored and\\nenriched by the people, should be so rudely and\\nso suddenly turned out of their possessions. A\\ndangerously large portion of the people felt them-\\nselves insulted and outraged. At first, however,\\nthere were few who dared to voice their protests.\\nAs the royal policy disclosed itself, says Green,\\nas the monarchy trampled under foot the tradi-\\ntion and reverence of ages gone by, as its figure\\nrose, bare and terrible, out of the wreck of old\\ninstitutions, England simply held her breath. It\\nis only through the stray depositions of royal\\nspies that we catch a glimpse of the wrath and\\nhate which lay seething under the silence of the\\npeople. That silence was a silence of terror.\\nTo use the figure by which Erasmus describes\\nthe time, men felt as if a scorpion lay sleeping\\nunder every stone. They stopped writing, gos-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0333.jp2"}, "330": {"fulltext": "3 2 4 MONKS and MONASTERIES\\nsiping, going to confession, and sending presents,\\nfor the most thoughtless word or deed might be\\ntortured into treason against the king by the\\ncommand of Cromwell.\\nThe rebellion which followed the first attack\\nupon the monasteries was not caused wholly by\\nreligious sentiments. The nobles regarded Crom-\\nwell as a base-born usurper and yearned for his\\nfall, while the clergy felt outraged by his mon-\\nstrous claims of authority in ecclesiastical affairs.\\nIn a sense the conflict that ensued was but a\\ncontinuation of the long-standing struggle between\\nthe king, the barons, and the clergy for the\\nsupreme power. From the reign of Edward I.,\\nthe people had commenced to assert their rights\\nand the struggle had become a four-sided one.\\nThese four factions were constantly shifting their\\nallegiance, according to the varying conditions, and\\nguided by their changing interests. At this time,\\nthe clergy, the nobles and the people in northern\\nEngland, particularly, combined against the king,\\nalthough the alliance was not formidable enough\\nto overcome the forces supporting the king.\\nThe secular clergy felt that they were disgraced", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0334.jp2"}, "331": {"fulltext": "FALL of the MONASTERIES 325\\nand coerced into submission. They felt their\\nrevenues, their honors, their powers, their glory,\\nslipping away from them they joined their mut-\\nterings and discontent with that of the monks,\\nand then the fires of the rebellion blazed forth\\nin the north, where the monasteries were more\\npopular than in any other part of England.\\nThe first outbreak occurred in Lincolnshire, in\\nthe autumn of 1536. It was easily and quickly\\nsuppressed. But another uprising in Yorkshire,\\nin northern England, followed immediately, and\\nfor a time threatened serious consequences. Some\\nof the best families in that part of the country\\njoined the revolt, although it is noteworthy that\\nthese same families were afterwards Protestant\\nand Puritan the rebel army numbered about\\nforty thousand men, well equipped for service.\\nMany prominent abbots and sixteen hundred\\nmonks were in the ranks. The masses were\\nbound by oath to stand together for the love\\nwhich they bore to Almighty God, His faith,\\nthe Holy Church, and the maintenance thereof;\\nto the preservation of the king s person and his\\nissue to the purifying of the nobility, and to expel", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0335.jp2"}, "332": {"fulltext": "3 26 MONKS and MONASTERIES\\nall villein blood and evil counsellors from the king s\\npresence not from any private profit, nor to do\\nhis pleasure to any private person, nor to slay or\\nmurder through envy, but for the restitution of the\\nChurch, and the suppression of heretics and their\\nopinions. It is clear, from the language of the\\noath, that the rebels aimed their blows at Cromwell.\\nThe secular clergy hated him because he had shorn\\nthem of their power the monks hated him because\\nhe had turned them out of their cloisters, and\\nclergy and people loathed him as a maintainer of\\nheresy, a low-born foe of the Church. The insur-\\ngents carried banners on which was printed a crucifix,\\na chalice and host, and the five wounds, hence they\\ncalled themselves cc Pilgrims of Grace. The\\nrevolt was headed by Robert Aske, a barrister.\\nCromwell acted most cautiously he selected the\\nstrongest men to take the field. Richard Cromwell\\nsaid of one of them, Sir John Russell, for my\\nlord admiral, he is so earnest in the matter that I\\ndare say he could eat the Pilgrims without salt.\\nThe Duke of Norfolk was entrusted with the com-\\nmand of the king s forces.\\nHenry preferred negotiation to battle, in accept-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0336.jp2"}, "333": {"fulltext": "FALL of the MONASTERIES 327\\ning which the rebels were doomed. To wait was to\\nfail. Their demands reduced to paper were: 1.\\nThe religious houses should be restored. 2. Eng-\\nland should be reunited with Rome. 3. The first\\nfruits and tenths should not be paid to the crown.\\n4. Heretics, meaning Cranmer, Latimer and others,\\nshould cease to be bishops. 5. Catharine s daugh-\\nter Mary should be restored as heiress to the\\ncrown. These and other demands, the granting of\\nwhich would have meant the death of the Refor-\\nmation, were firmly refused by the king, who\\nmarveled that ignorant churls, (C brutes and inexpert\\nfolk should talk of theological and political sub-\\njects to him and to his council.\\nAfter several ineffectual attempts to meet the\\nroyal army in battle, partly due to storms and lack\\nof subsistence, the rebels were induced to disperse\\nand a general amnesty was declared. But new\\ninsurrections broke out in various quarters, and the\\nenraged king determined to stamp out the smolder-\\ning fires of sedition. About seventy-five persons\\nwere hanged, and many prominent men were impris-\\noned and afterwards executed. This effectually\\nsuppressed the rebellion.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0337.jp2"}, "334": {"fulltext": "328 MONKS and MONASTERIES\\nThe revolt showed the strength of the opponents\\nto the king s will, but it also proved conclusively\\nthat the monarchy was the strongest power in the\\nrealm that the star of ecclesiastical domination had\\nset forever in England that henceforth English\\nkings and not Italian popes were to govern the\\nEnglish people. True, the king was carrying\\nthings with a high hand, but one reform at a time\\nthe yoke of papal power must first be lifted, even\\nif at the same time the king becomes despotic in\\nthe exercise of his increased power. Once free\\nfrom Rome, constitutional rights may be asserted\\nand the power of an absolute monarchy judiciously\\nrestricted.\\nFollowing the Pilgrimage of Grace came the\\ncomplete overthrow of the monastic system by the\\ndissolution of the larger monasteries.\\nHenry s Disposal of Monastic Revenues\\nWhat use did Henry make of the revenues that\\nfell into his hands As soon as the vast estates of\\nthe monks were under the king s control, he was\\nbesieged by nobles, praying for an estate. They", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0338.jp2"}, "335": {"fulltext": "FALL of the MONASTERIES 329\\nkneeled before him and specified what lands they\\nwanted. They bribed Cromwell, who sold many of\\nthe estates at the rate of a twenty years purchase,\\nand in some instances presented valuable posses-\\nsions to the king s followers. Many families,\\npowerful in England at the present time, date the\\nbeginning of their wealth and position to the day\\nwhen their ancestors received their share of the\\nking s plunder.\\nThe following interesting passage from Sir\\nEdward Coke s Institutes, shows that Henry\\nsought to quiet the fears of the people by making\\nthe most captivating promises concerning the\\ndecrease of taxes, and other magnificent schemes for\\nthe general welfare c On the king s behalf, the\\nmembers of both houses were informed in Parlia-\\nment that no king or kingdom was safe but where\\nthe king had three abilities 1 To live of his own\\nand able to defend his kingdom upon any sudden\\ninvasion or insurrection. 2. To aid his confeder-\\nates, otherwise they would never assist him. 3. To\\nreward his well-deserving servants. Now the pro-\\nject was, that if Parliament would give unto him all\\nthe abbeys, priories, friaries, nunneries, and other", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0339.jp2"}, "336": {"fulltext": "33 o MONKS and MONASTERIES\\nmonasteries, that forever in time then to come he\\nwould take order that the same should not be con-\\nverted to private uses, but first, that his exchequer,\\nfor the purpose aforesaid, should be enriched sec-\\nondly, the kingdom should be strengthened by a\\ncontinual maintenance of forty thousand well-trained\\nsoldiers thirdly, for the benefit and ease of the\\nsubject, who never afterwards (as was projected), in\\nany time to come, should be charged with subsidies,\\nfifteenths, loans or other common aids fourthly,\\nlest the honor of the realm should receive any dim-\\ninution of honor by the dissolution of the said\\nmonasteries, there being twenty-nine lords of Par-\\nliament of the abbots and priors, that\\nthe king would create a number of nobles.\\nThe king was granted the revenues of the mon-\\nasteries. About half the money was expended in\\ncoast defences and a new navy and much of it was\\nlavished upon his courtiers. With the exception\\nof small pensions to the monks and the establish-\\nment of a few benefices, very little of the splendid\\nrevenue was ever devoted to religious or educational\\npurposes. Small sums were set apart for Cam-\\nbridge, Oxford and new grammar schools. Not-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0340.jp2"}, "337": {"fulltext": "FALL of the MONASTERIES 331\\nwithstanding the pensions, there was much suffering\\nit is said many of the outcast monks and nuns\\nstarved and froze to death by the roadside. Latimer\\nand others wanted the king to employ the revenues\\nfor religious purposes, but Henry evidently thought\\nthe church had enough and refused. He did,\\nhowever, intend to allot eighteen thousand pounds\\na year for eighteen new bishoprics, but once the\\ngold was in his possession, his pious intentions suf-\\nfered a decline, and he established only six, with\\ninferior endowments, five of which exist to-day.\\nWas the Suppression Justifiable?\\nIt is quite common to restrict this inquiry to a\\nconsideration of the report made by the commis-\\nsioners against the monks, and to the methods\\nemployed by them in their investigations. The\\nimplication is that if the accusations against the\\nmonasteries can be discredited, or if it can be shown\\nthat the motives of the destroyers were selfish and\\ntheir methods cruel, then it follows that the over-\\nthrow of the monasteries was a most iniquitous and\\nunwarrantable proceeding. Reflection will show", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0341.jp2"}, "338": {"fulltext": "33 2 MONKS and MONASTERIES\\nthat the question cannot be so restricted. It may be\\nfound that the monastic institution should have been\\ndestroyed, even though the charges against the monks\\nwere grossly exaggerated, the motives of the king\\nunworthy, and the means he employed despicable.\\nAt the outset a few facts deserve mention. It is\\nusual for Protestants to recall with pride the\\nglorious heroism of Protestant martyrs, but it\\nshould be remembered that Roman Catholicism\\nalso has had its martyrs. Protestant powers have\\nnot been free from tyranny and bloodshed. That\\nnoble spirit of self-sacrifice which has glorified many\\na character in history is not to be despised in one\\nwho dies for what we may pronounce to be false.\\nIt must also be granted that the action of the\\nking was not dictated by a pure passion for religious\\nreform. Indeed it is a fair question whether Henry\\nmay be claimed by the Protestants at all. Aside\\nfrom his rejection of the pope s authority, he was\\nthoroughly Catholic in conviction and in practice.\\nHis impatience with the pope s position respecting\\nhis divorce, his need of money, his love of power,\\nand many other personal considerations determined\\nhis attitude toward the papacy.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0342.jp2"}, "339": {"fulltext": "FALL of the MONASTERIES 333\\nIt should also be freely conceded that the royal\\ncommissioners were far from exemplary characters,\\nand that they were often insolent and cruel in the\\nprosecution of their work.\\nOur posterity, says John Bale, may well\\ncurse this wicked fact of our age this unreasonable\\nspoil of England s most noble antiquities. On\\nthe whole, says Blunt, it may be said that we\\nmust ever look back on that destruction as a series\\nof transactions in which the sorrow, the waste, the\\nimpiety that were wrought, were enough to make\\nthe angels weep. It may be true that the monastic\\nsystem had worn itself out for practical good or at\\nleast, that it was unfitted for those coming ages\\nwhich were to be so different from the ages that\\nwere past. But slaughter, desecration and wanton\\ndestruction, were no remedies for its sins, or its\\nfailings nor was covetous rapacity the spirit of ref-\\normation.\\nHume observes that during times of faction,\\nespecially of a religious kind, no equity is to be\\nexpected from adversaries and as it was known\\nthat the king s intention in this visitation was to\\nfind a pretext for abolishing the monasteries, we", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0343.jp2"}, "340": {"fulltext": "334 MONKS and MONASTERIES\\nmay naturally conclude that the reports of the com-\\nmissioners are very little to be relied upon. Hal-\\nlam declares that cc it is impossible to feel too much\\nindignation at the spirit in which the proceedings\\nwere conducted.\\nBut these and other just and honorable conces-\\nsions in the interests of truth, which are to be found\\non the pages of eminent Protestant historians, are\\nmade to prove too much. It must be said that\\nwriters favorable to monasticism take an unfair\\nadvantage of these admissions, which simply testify\\nto a spirit of candor and a love of truth, but do not\\ncontain the final conclusions of these historians.\\nEmploying these witnesses to confirm their opin-\\nions, the defenders of monasticism proceed with\\nfervid, glowing rhetoric, breathing devotion and love\\non every page, to paint the sorrows and ruin of the\\nCarthusian Fathers, and the abbots of Glastonbury\\nand Reading. They ask, Is this your boasted\\nfreedom, to slay these men in cold blood, not for\\nimmorality, but because they honestly did not\\nacknowledge what no Protestant of to-day admits,\\nviz. that King Henry was the Supreme Head of\\nthe Church Having pointed out the exag-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0344.jp2"}, "341": {"fulltext": "FALL of the MONASTERIES ^3S\\ngerations in the charges against the monks and\\nhaving made us weep for the aged fathers of the\\nCharterhouse, they skillfully lead the unwary to\\nthe conclusion that the suppression should never\\nhave taken place. This conclusion is illogical.\\nThe case is still open.\\nFurthermore, if one cared to indulge in historical\\nreminiscences, he might justly express astonishment\\nthat Rome should object to an investigation con-\\nducted by men whose minds were already made up,\\nor that she should complain because force was\\nemployed to carry out a needed reform. Did the\\ncommissioners take a few altar-cloths and decorate\\ntheir horses Did Rome never adorn men in gar-\\nments of shame and parade them through streets to\\nbe mocked by the populace, and finally burned at\\nthe stake Were the altar-cloths dear to Catholic\\nhearts Were not the Bibles burned in France,\\nin Germany, in Spain, in Holland, in England, dear\\nto the hearts of the reformers But however justi-\\nfiable such a line of argument may be, there is little\\nto be gained by charging the sins of the past against\\nthe men of to-day. Nevertheless, if these facts\\nand many like them were remembered, less would", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0345.jp2"}, "342": {"fulltext": "33 6 MONKS and MONASTERIES\\nbe said about the cruelties that accompanied the\\nsuppression of the monasteries.\\nWere the charges against the monks true It\\nseems impossible to doubt that in the main they\\nwere, although it should be admitted that many-\\nmo nasteries were beyond reproach. Eliminating\\ngross exaggerations, lies and calumnies, there still\\nremains a body of evidence that compels the verdict\\nof guilt. The legislation of the church councils, the\\ndecrees of popes, the records of the courts, the reports\\nof investigating committees appointed by various\\npopes, the testimony of the orders against each other,\\nthe chronicles, letters and other extant literature,\\nabound in such detailed, specific charges of monastic\\ncorruption that it is simply preposterous to reject the\\ntestimony. All the efforts at reformation, and they\\nwere many, had failed. Many bishops confessed\\ntheir inability to cope with the growing disorders.\\nIt is beyond question that lay robbers were encour-\\naged to perpetrate acts of sacrilege because the\\nmonks were frequently guilty of forgery and vio-\\nlence. Commenting upon the impression which\\nmonkish lawlessness must have made upon the\\nminds of such men as Wyclif, Pike says They", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0346.jp2"}, "343": {"fulltext": "FALL of the MONASTERIES 337\\nsaw with their own eyes those wild and lawless\\nscenes, the faint reflection of which in contempora-\\nneous documents may excite the wonder of modern\\nlawyers and modern moralists. The legislation\\nof church and state for a century before Henry\\nVIII. shows that the monks were guilty of brawl-\\ning, frequenting taverns, indulging in licentious\\npleasures and upholding unlawful games.\\nBonaventura, the General of the Franciscan\\nOrder in its earliest days, and its palmiest, for the\\nfirst years of a monastic order were always its best\\nyears this mendicant, their pride and their glory,\\ntells us that within fifty years of the death of its\\nfounder there were many mendicants roaming\\naround in disorderly fashion, brazen and shameless\\nbeggars of scandalous fame. This unenviable\\nrecord was kept up down to the days of Wyclif,\\nwho charged the begging friars with representing\\nthemselves as holy and needy, while they were\\nrobust of body, rich in possessions, and dwelt in\\nsplendid houses, where they gave sumptuous ban-\\nquets. What shall one say of the hysterical ravings\\nagainst Henry of the Holy Maid of Kent,\\nwhose fits and predictions were palmed off by five\\n22", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0347.jp2"}, "344": {"fulltext": "338 MONKS and MONASTERIES\\necclesiastics, high in authority, as supernatural man-\\nifestations? What must have been the state of\\nmonasteries in which such meretricious schemes\\nwere hatched, to deceive silly people, thwart the\\nking and stop the movements for reform\\nMoreover, the various attempts to reform or to\\nsuppress the monasteries prior to Henry s time\\nshow he was simply carrying out what, in a small\\nway, had been attempted before. King John,\\nEdward I. and Edward III., had confiscated alien\\npriories. Richard II. and Henry IV. had made\\nsimilar raids. In 1410, the House of Commons\\nproposed the confiscation of all the temporalities held\\nby bishops, abbots and priors, that the money might\\nbe used for a standing army, and to increase the\\nincome of the nobles and secular clergy. It was not\\ndone, but the attempt shows the trend of public\\nopinion on the question of abolishing the mon-\\nasteries. In 141 6, Parliament dissolved the alien\\npriories and vested their estates in the crown.\\nThere is extant a letter of Cardinal Morton, Legate\\nof the Apostolic See, and Archbishop of Canter-\\nbury, to the abbot of St. Albans, one of the mightiest\\nabbeys in all England. It was written as the result", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0348.jp2"}, "345": {"fulltext": "FALL of the MONASTERIES 339\\nof an investigation started by Innocent VIII., in\\n1489. In this communication the abbot and his\\nmonks were charged with the grossest licentiousness,\\nwaste and thieving. Lina Eckenstein, in her inter-\\nesting work on Woman Under Monasticism, says\\nIt were idle to deny that the state of discipline in\\nmany houses was bad, but the circumstances under\\nwhich Morton s letter was penned argue that the\\ncharges made in it should be accepted with some\\nreservation. In 1523, Cardinal Wolsey obtained\\nbulls from the pope authorizing the suppression of\\nforty small monasteries, and the application of their\\nrevenues to educational institutions, on the ground\\nthat the houses were homes neither of religion nor\\nof learning.\\nWhat Henry did, every country in Europe has\\nfelt called upon to do in one way or another.\\nGermany, Italy, Spain, France have all suppressed\\nmonasteries, and despite the suffering which attended\\nthe dissolution in England, the step was taken with\\nless loss of life and less injury to the industrial wel-\\nfare of the people than anywhere else in Europe.*\\nHooper, who was made a bishop in the reign of\\n\u00e2\u0099\u00a6Appendix, Note J.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0349.jp2"}, "346": {"fulltext": "34 o MONKS and MONASTERIES\\nEdward VI., expressed the Protestant view of\\nHenry s reforms in a letter written about the year\\n1546. Our king/ he says, has destroyed the\\npope, but not popery. The impious\\nmass, the most shameful celibacy of the clergy, the\\ninvocation of saints, auricular confession, supersti-\\ntious abstinence from meats, and purgatory, were\\nnever before held by the people in greater esteem\\nthan at the present moment/ In other words, the\\nindependence of the Church of England was secured\\nby those who, if they were not Roman Catholics,\\nwere certainly closer in faith to Rome than they\\nwere to Protestantism. The Protestant doctrines\\ndid not become the doctrines of the Church of\\nEngland until the reign of Edward VI., and it was\\nmany years after that before the separation from\\nRome was complete in doctrine as well as respects\\nthe authority of the pope.\\nThese facts indicate that there must have been\\nother causes for the success of the English Refor-\\nmation than the greed or ambition of the monarch.\\nThose causes are easily discovered. One of them\\nwas the hostility of the people to the alien priories.\\nThe origin of the alien priories dates back to the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0350.jp2"}, "347": {"fulltext": "FALL of the MONASTERIES 341\\nNorman conquest. The Normans shared the spoils\\nof their victory with their continental friends.\\nEnglish monasteries and churches were given to\\nforeigners, who collected the rents and other kinds\\nof income. These foreign prelates had no other\\ninterest in England than to derive all the profit\\nthey could from their possessions. They appointed\\nwhom they pleased to live in their houses, and the\\nmonks, being far away from their superiors, became\\na source of constant annoyance to the English\\npeople. The struggle against these alien priories\\nhad been carried on for many years, and so many of\\nthem had been abolished that the people became\\naccustomed to the seizure of monasteries.\\nLarge sums of money were annually paid to the\\npope, and the English people were loudly complain-\\ning of the constant drain on their resources. It\\nwas a common saying in the reign of Henry III.,\\nthat England is the pope s farm. The Good\\nParliament, in 1376, affirmed that the taxes paid\\nto the church of Rome amounted to five times as\\nmuch as those levied for the king that\\nthe brokers of the sinful city of Rome promoted\\nfor money unlearned and unworthy caitiffs to bene-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0351.jp2"}, "348": {"fulltext": "342 MONKS and MONASTERIES\\nfices of the value of a thousand marks, while the\\npoor and learned hardly obtain one of twenty.\\nVarious laws, heartily supported by the clergy as\\nwell as by the civil authorities, were enacted from\\ntime to time, aimed at the abuses of papal power.\\nSo steadfast and strong was the opposition to the\\ninterference of foreigners in English affairs, it would\\nbe possible to show that there was an evolution in\\nthe struggle against Rome that was certain to culmi-\\nnate in the separation, whether Henry had accom-\\nplished it or not. What might have occurred if the\\nmonks had reformed and the pope withdrawn his\\nclaims it is impossible to know. The fact is that the\\nmonks grew worse instead of better, and the arro-\\ngance of foreigners became more unendurable.\\nThe corruption of the church establishment, in\\nfact, says Lea, had reached a point which the\\ndawning enlightenment of the age could not much\\nlonger endure. Intoxicated with centuries\\nof domination, the muttered thunders of growing\\npopular discontent were unheeded, and its claims to\\nspiritual and temporal authority were asserted with\\nincreasing vehemence, while its corruptions were\\ndaily displayed before the people with more careless", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0352.jp2"}, "349": {"fulltext": "FALL of the MONASTERIES 343\\ncynicism. In view of this condition of affairs, the\\nexistence of which even the adherents of modern\\nRome must acknowledge, one cannot but wonder\\nthat the ruin of the monasteries should be attributed\\nto Henry *s desire cc to overthrow the rights of\\nwomen, to degrade matrimony and to practice con-\\ncubinage. Such an explanation is too superficial\\nit ignores a multitude of historical facts.\\nThe monasteries had to fall if England was to be\\nsaved from the horrors of civil war, if the hand of\\nthe pope was to remain uplifted from her, if the\\ninsecure gains of the Reformation were to become\\nestablished and glorious achievements if, in fact, all\\nthose benefits accompanying human progress were\\nto become the heritage of succeeding ages.\\nWhatever benefits the monks had conferred\\nupon mankind, and these were neither few nor\\nslight, they had become fetters on the advancement\\nof freedom, education and true religion. They\\nwere the standing army of the pope, occupying the\\nlast and strongest citadel. They were the unyield-\\ning advocates of an ideal that was passing away. It\\nwas sad to see the Carthusian house fall, but in spite\\nof the high character of its inmates, it was a part of", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0353.jp2"}, "350": {"fulltext": "344 MONKS and MONASTERIES\\nan institution that stood for the right of foreigners\\nto rule England. It was unfortunate they had\\nthrown themselves down before the car of progress,\\nbut there they were they would not get up the car\\nmust roll on, for so God himself had decreed, and\\nhence they were crushed in its advance. Their\\nmartyrdom was truly a poor return for their virtues,\\nbut there never has been a moral or political revol-\\nution that has furthered the general well-being of\\nhumanity, in which just and good men have not suf-\\nfered. 1 1 would be delightful if freedom and progress\\ncould be secured, and effete institutions destroyed\\nor reformed, without the accompaniment of disaster\\nand death, but it is not so.\\nThe monks stood for opposition to reform, and\\ntherefore came into direct conflict with the king,\\nwho was blindly groping his way toward the future,\\nand who was, in fact, the unconscious agent of many\\nreform forces that concentrated in him. He did\\nnot comprehend the significance of his proceedings.\\nHe did not take up the cause of the English peo-\\nple with the pure and intelligent motive of encour-\\naging free thought and free religion. He did not\\nrealize that he was leading the mighty army of Prot-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0354.jp2"}, "351": {"fulltext": "FALL of the MONASTERIES 345\\nestant reformers. He little dreamed that the people\\nwhose cause he championed would in turn assert\\ntheir rights and make it impossible for an English\\nsovereign to enjoy the absolute authority which he\\nwielded. Truly there is a power, not ourselves,\\nmaking for freedom, progress and truth.\\nThus a number of causes brought on the ruin of\\nthe monasteries. Henry s need of money the\\nrefusal of the monks to sign the acts of supremacy\\nand succession the general drift of reform, and the\\niniquity of the monks. They fell from natural\\ncauses and through the operation of laws which God\\nalone controls. As Hill neatly puts it, Monasti-\\ncism was healthy, active and vigorous it became\\nidle, listless and extravagant it engendered its own\\ncorruption, and out of that corruption came death.\\nRichard Bagot, a Catholic, in a recent article on\\nthe question, Will England become Catholic\\nwhich was published in the Nuova Antologia,\\nsays Though it is impossible not to blame the\\nso-called Reformers for the acts of sacrilege and\\nbarbarism through which they obtained the religious\\nand political liberty so necessary to the intellectual\\nand social progress of the race, it cannot be denied", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0355.jp2"}, "352": {"fulltext": "346 MONKS and MONASTERIES\\nthat no sooner had the power of the papacy come\\nto an end in England than the English nation\\nentered upon that free development which has at last\\nbrought it to its present position among the other\\nnations of the world. Mr. Bagot also admits that\\nthe political intrigues and insatiable ambition of\\nthe papacy during the succeeding centuries consti-\\ntuted a perpetual menace to England.\\nThe true view, therefore, is that two types of\\nreligious and political life, two epochs of human\\nhistory, met in Henry s reign. The king and the\\npope were the exponents of conflicting ideals. The\\nfall of the monasteries was an incident in the\\nstruggle. The Catholics, says Froude, had\\nchosen the alternative, either to crush the free\\nthought which was bursting from the soil, or to be\\ncrushed by it and the future of the world could\\nnot be sacrificed to preserve the exotic graces of\\nmedieval saints.\\nThe problem is reduced to this, Was the Refor-\\nmation desirable Is Protestantism a curse or a\\nblessing? Would England and the world be bet-\\nter off under the sway of medieval religion than\\nunder the influence of modern Protestantism If", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0356.jp2"}, "353": {"fulltext": "FALL of the MONASTERIES 347\\nmonasticism were a fetter on human liberty and\\nindustry, if the monasteries were so many semi-\\nnaries of superstition and of folly/ there was but\\none thing to do to break the fetters and to destroy\\nthe monasteries. To have succeeded in so radical\\na reform as that begun by King Henry, with forty\\nthousand monks preaching treason, would have\\nbeen an impossibility. Henry cannot be blamed\\nbecause the monks chose to entangle themselves\\nwith politics and to side with Rome as against the\\nEnglish nation.\\nResults of the Dissolution\\nMany important results followed the fall of the\\nmonasteries. The majority of the House of\\nLords was now transferred from the abbots to the\\nlay peers. The secular clergy, who had been fight-\\ning the monks for centuries, were at last accorded\\ntheir proper standing in the church. Numerous\\nunjust ecclesiastical privileges were swept aside, and\\nin many respects the whole church was strengthened\\nand purified. Credulity and superstition began to\\ndecline. Ecclesiastical criminals were no longer able", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0357.jp2"}, "354": {"fulltext": "348 MONKS and MONASTERIES\\nto escape the just penalty for their crimes. Natu-\\nrally all these beneficent ends were not attained\\nimmediately. For a while there was great disorder\\nand distress. Society was disturbed not only by the\\nstoppage of monastic alms-giving, but the wandering\\nmonks, unaccustomed to toil and without a trade,\\nincreased the confusion.\\nIn this connection it is well to point out that\\nsome writers make very much of the poverty\\nrelieved by the monks, and claim that the nobles,\\ninto whose hands the monastic lands fell, did almost\\nnothing to mitigate the distresses of the unfortunate.\\nBut they ignore the fact that a blind and undiscrim-\\ninating charity was the cause, and not the cure, of\\nmuch of the miserable wretchedness of the poor.\\nModern society has learned that the monastic\\nmethod is wholly wrong; that fraud and laziness\\nare fostered by a wholesale distribution of doles.\\nThe true way to help the poor is to enable the\\npoor to assist themselves to teach them trades and\\ngive them work. The sociological methods of to-\\nday are thoroughly anti-monastic.\\nOn the other hand, the infidel Zosimus, quoted\\nby Gibbon, was not far wrong when he said cc the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0358.jp2"}, "355": {"fulltext": "FALL of the MONASTERIES 349\\nmonks robbed an empire to help a few beggars.\\nThe fact that the religious houses did distribute\\nalms and entertain strangers is not disputed indeed\\nit is pleasant to reflect upon this noble charity of\\nthe monks it is a bright spot in their history.\\nBut it is in no sense true that they deserve all the\\ncredit for relieving distress. They received the\\nmoney for alms in the shape of rents, gifts and\\nother kinds of income. Hallam says, There can\\nbe no doubt that many of the impotent poor derived\\nsupport from their charity. But the blind elee-\\nmosynary spirit inculcated by the Romish church is\\nnotoriously the cause, not the cure, of beggary and\\nwickedness. The monastic foundations, scattered\\nin different countries, could never answer the ends\\nof local and limited succor. Their gates might,\\nindeed, be open to those who knocked at them for\\nalms. Nothing could have a stronger tend-\\nency to promote that vagabond mendicity which\\nsevere statutes were enacted to repress.\\nIt seems almost ungracious to quote such an\\nobservation, because it may be distorted into a crit-\\nicism of charity itself, or made to serve the purposes\\nof certain anti-Romanists* who cannot even spare", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0359.jp2"}, "356": {"fulltext": "350 MONKS and MONASTERIES\\nthose noble women who minister to the sick in the\\nhome or hospital from their bigoted criticisms.\\nSmall indeed must be the soul of that man who\\npermits his religious opinions to blind his eyes\\nto the inestimable services of those heroic and\\nself-sacrificing women. But even Roman Catholic\\nstudents of social problems must recognize the folly\\nof indiscriminate alms-giving. In proportion as\\njustice between man and man has declined, that\\nform of charity which consists In giving money has\\nbeen more quickened. The promotion of indus-\\ntry, the repression of injustice, the encouragement\\nof self-reliance and thrift, are needed far more than\\nthe temporary relief of those who suffer from\\noppression or from their own wrong-doing.\\nSome of those who deplore the fall of the mon-\\nasteries make much of the fact that the modern\\nworld is menaced by materialism. With very\\nrare exceptions, cries Maitre, a French Catholic,\\nthe most undisguised materialism has everywhere\\nreplaced the lessons and recollections of the spiritual\\nlife. The shrill voice of machinery, the grinding\\nof the saw or the monotonous clank of the piston,\\nis heard now, where once were heard chants and", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0360.jp2"}, "357": {"fulltext": "FALL of the MONASTERIES 351\\nprayers and confessions. Once the monk freely\\nundid the door to let the stranger in, and now we\\nsee a sign, no admittance/ lest a greedy rival pur-\\nloin the tricks of trade. Montalembert, referring\\nto the ruin of the cloisters in France, grieves thus\\nSometimes the spinning-wheel is installed under\\nthe ancient sanctuary. Instead of echoing night\\nand day the praises of God, these dishonored arches\\ntoo often repeat only the blasphemies of obscene\\ncries. The element of truth in these laments\\ngives them their sting, but one should beware of\\nthe fervid rhetoric of the worshipers of medieval-\\nism. This century is nobler, purer, truer, manlier,\\nand more humane than any of the centuries that\\nsaw the greatest triumphs of the monks. They, too,\\nhad their blasphemies, often under the cloak of\\npiety they, too, had their obscene cries. Their\\nsuperstitions and frauds concealed beneath those\\ndishonored arches were infinitely worse than the\\nnoise of machinery weaving garments for the poor,\\nor producing household comforts to increase the\\nhappiness of the humblest man.\\nThere is much that is out of joint, much to jus-\\ntify doleful prophecies, in the social and religious", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0361.jp2"}, "358": {"fulltext": "352 MONKS and MONASTERIES\\nconditions of the present age, but the signs of the\\ntimes are not all ominous. At all events, nothing\\nwould be gained by a return to the monkish ideals\\nof the past. The hope of the world lies in the\\nfurther development and completer realization of\\nthose great principles of human freedom that dis-\\ntinguish this century from the past. The history\\nof monasticism clearly shows that the monasteries\\ncould not minister to that development of liberty,\\ntruth and justice, which constitute the indispensable\\ncondition of human happiness and human progress.\\nUnable to adjust themselves to the new age, unwill-\\ning to welcome the new light, rejecting the doctrine\\nof individual freedom, the monks were forced to\\nretire from the field.\\nSo fell in England that institution which, for\\ntwelve centuries, had exercised marvelous dominion\\nover the spiritual and temporal interests of the\\ncontinent, and for eight hundred years had suffered\\nor thrived on English soil. The day came, and\\nthat a drear winter day, when its last mass was sung,\\nits last censer waved, its last congregation bent in\\nrapt and lovely adoration before the altar. Its", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0362.jp2"}, "359": {"fulltext": "FALL of the MONASTERIES 3S 3\\nmajestic and solemn ruins proclaim its departed\\ngrandeur. Its deeds of mercy, its conflicts with\\nkings and bishops, its prayers and chants and pen-\\nances, its virtues and its vices, its trials and its vic-\\ntories, its wealth and its poverty, all are gone.\\nSilence and death keep united watch over cloister\\nand tomb. We should be ungrateful if we forgot\\nits blessings we should be untrue if, ignoring its\\nevils, we sought to bring back to life that which\\nGod has laid in the sepulcher of the dead.\\nWhere pleasant was the spot for men to dwell,\\nAmid its fair broad lands the abbey lay,\\nSheltering dark orgies that were shame to tell,\\nAnd cowled and barefoot beggars swarmed the way,\\nAll in their convent weeds of black, and white, and gray.\\nFrom many a proud monastic pile, o erthrown,\\nFear-struck, the brooded inmates rushed and fled j\\nThe web, that for a thousand years had grown\\nO er prostrate Europe, in that day of dread\\nCrumbled and fell, as fire dissolves the flaxen thread.\\nBryant.\\n23", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0363.jp2"}, "360": {"fulltext": "VIII\\nCAUSES AND IDEALS OF MONASTICISM\\nA LL FORMS of religious character and\\nconduct are grounded in certain cravings\\nX m of the soul, which, in seeking satisfaction,\\nare influenced by theoretical opinions.\\nThe longings of the human heart constitute the\\nimpulse, or the energy, of religion. The intellectual\\nconvictions act as guiding forces. As a religious\\ntype, therefore, the monk was produced by the action\\nof certain desires, influenced by specific opinions\\nrespecting God, the soul, the body, the world and\\ntheir relations.\\nThe existence of monasticism in non-Christian\\nreligions implies that whatever impetus the ascetic\\nimpulses in human nature received from Christian\\nteaching, there is some broader basis for monastic\\nlife than the tenets of any creed. Biblical his-\\ntory and Christian theology furnish some explana-\\n354", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0364.jp2"}, "361": {"fulltext": "CAUSES and IDEALS 355\\ntion of the rise of Christian monasticism, but they\\ndo not account for the monks of ancient India.\\nThe teachings of Jesus exerted a profound influence\\nupon the Christian monks, but they cannot explain\\nthe Oriental asceticism that flourished before the\\nChrist of the New Testament was born. There\\nmust have been some motive, or motives, operating\\non human nature as such, a knowledge of which\\nwill help to account for the monks of Indian\\nantiquity as well as the begging friars of modern\\ntimes. It will therefore be in order to begin the\\npresent inquiry by seeking those causes which gave\\nrise to monasticism in general.\\nCausative Motives of Monasticism\\nWhatever the origin of religion itself, it is certain\\nthat it is man s inalienable concern. He is, as Saba-\\ntier says, c incurably religious. Of all the motives\\nministering to this ruling passion, the longing for\\nrighteousness and for the favor of God is supreme.\\nThe savage only partially grasps the significance of\\nhis spiritual aspirations, and dimly understands the\\nnature of the God he adores or fears. His worship", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0365.jp2"}, "362": {"fulltext": "3 $6 MONKS and MONASTERIES\\nmay be confined to frantic efforts to ward off the\\nvengeful assaults of an angry deity, but however\\ngross his religious conceptions, there is at the heart\\nof his religion a desire to live in peaceful relations\\nwith the Supreme Being.\\nAs religion advances, the ethical character of God\\nand the nature of true righteousness are more\\nclearly apprehended. But the idea that moral\\npurity and fellowship with God are in some way\\nassociated with self-denial has always been held by\\nthe religious world. But what does such a concep-\\ntion involve What must one do to deny self?\\nThe answer to that question will vastly influence\\nthe form of religious conduct. Thus while all\\nreligious men may unite in a craving for holiness\\nby a participation in the Divine nature, they will\\ndiffer widely in their opinions as to the nature of\\nthis desirable righteousness and as to the means by\\nwhich it may be attained. Roman Catholicism, by\\nthe voice of the monk, whom it regards as the\\nhighest type of Christian living, gives one answer\\nto these questions Protestantism, protesting against\\nasceticism, gives a different reply.\\nThe desire for salvation was, therefore, the pri-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0366.jp2"}, "363": {"fulltext": "CAUSES and IDEALS 357\\nmary cause of all monasticism. Many quotations\\nmight be given from the sacred writings of India,\\nestablishing beyond dispute, that underlying the\\nconfusing variety of philosophical ideas and ascetic\\npractices of the non-Christian monks, was a con-\\nsuming desire for the redemption of the soul from\\nsin. Buddha said on seeing a mendicant, cc The\\nlife of a devotee has always been praised by the wise.\\nIt will be my refuge and the refuge of other\\ncreatures, it will lead us to a real life, to happiness\\nand immortality.\\nDharmapala, in expounding the teachings of the\\nBuddha, at the World s Parliament of Religions, in\\nChicago, clearly showed that the aim of the\\nBuddhist is the entire obliteration of all that is\\nevil, and the complete purification of the mind.\\nThat this is the purpose of the asceticism of India\\nis seen by the following quotation from Dharma-\\npala s address The advanced student of the\\nreligion of Buddha when he has faith in him thinks\\nc Full of hindrances is household life, a path defiled\\nby passions free as the air is the life of him who\\nhas renounced all worldly things. How difficult is\\nit for the man who dwells at home to live the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0367.jp2"}, "364": {"fulltext": "358 MONKS and MONASTERIES\\nhigher life in all its fullness, in all its purity, in all\\nits perfection Let me then cut off my hair and\\nbeard, let me clothe myself in orange-colored robes,\\nand let me go forth from a household life into the\\nhomeless state\\nIn the same parliament, Mozoomdar, the brilliant\\nand attractive representative of the Brahmo Somaj,\\nin describing Asia s Service to Religion, thus\\nstated the motives and spirit of Oriental asceticism\\nWhat lesson do the hermitages, the monasteries,\\nthe cave temples, the discipline and austerities of\\nthe religious East teach the world Renunciation.\\nThe Asiatic apostle will ever remain an ascetic, a\\ncelibate, a homeless Akinchana, a Fakeer. We\\nOrientals are all the descendants of John the Bap-\\ntist. Any one who has taken pains at spiritual\\nculture must admit that the great enemy to a devout\\nconcentration of mind is the force of bodily and\\nworldly desire. Communion with God is impossible,\\nso long as the flesh and its lusts are not subdued.\\nIt is not mere temperance, but positive\\nasceticism not mere self-restraint, but self-mortifi-\\ncation not mere self-sacrifice, but self-extinction\\nnot mere morality, but absolute holiness. And", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0368.jp2"}, "365": {"fulltext": "CAUSES and IDEALS\\n359\\nfurther on in his address, Mozoomdar claimed that\\nthis asceticism is practically the essential principle in\\nChristianity and the meaning of the cross of Christ\\nu This great law of self-effacement, poverty, suffer-\\ning, death, is symbolized in the mystic cross so dear\\nto you and dear to me. Christians, will you ever\\nrepudiate Calvary Oneness of will and character\\nis the sublimest and most difficult unity with God.\\nThe chief value of these quotations from\\nMozoomdar lies in the fact that they show forth the\\nunderlying motive of all asceticism. It would be\\nunjust to the distinguished scholar to imply that he\\ndefends those extreme forms of monasticism which\\nhave appeared in India or in Christian countries.\\nOn the contrary, while he maintains, in his charm-\\ning work, The Oriental Christ, that the height\\nof self-denial may fitly be called asceticism,\\nhe is at the same time fully alive to its dangerous\\nexaggerations. Pride, he says, creeps into the\\nholiest and humblest exercises of self-discipline.\\nIt is the supremest natures only that escape. The\\npractice of asceticism therefore is always attended\\nwith great danger. The language of Mozoomdar,\\nhowever, like that of many Christian monastic writers,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0369.jp2"}, "366": {"fulltext": "3 6o MONKS and MONASTERIES\\nopens the door to many grave excesses. It is another\\nevidence of the necessity for defining what one means\\nby self-mortification and self-extinction.\\nTurning now to Christian monasticism, it will be\\nfound that, as in the case of Oriental monasticism,\\nthe yearning for victory over self was uppermost in\\nthe minds of the best Christian monks. A few\\nwords from a letter written by Jerome to Rusticus,\\na young monk, illustrates the truth of this observa-\\ntion {C Let your garments be squalid, he says,\\nto show that your mind is white, and your\\ntunic coarse, to show that you despise the world.\\nBut give not way to pride, lest your dress and your\\nlanguage be found at variance. Baths stimulate\\nthe senses, and are therefore to be avoided.\\nTo keep the mind white, to despise the world, to\\novercome pride, to stop the craving of the senses\\nfor gratification, these were the objects of the\\nmonks, in order to accomplish which they macerated\\nand starved their bodies, avoided baths, wore rags,\\naffected humble language and fled from the scenes\\nof pleasure. The goal was highly commendable,\\neven if the means employed were inadequate to\\nproduce the desired results.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0370.jp2"}, "367": {"fulltext": "CAUSES and IDEALS 361\\nAll down through the Middle Ages, the idea\\ncontinued to prevail that the monastic life was the\\nhighest and purest expression of the Christian\\nreligion, and that the monks chances of heaven\\nwere much better than those of any other class of\\nmen. The laity believed them to be a little nearer\\nGod than even the clergy, and so they paid them\\ngold for their prayers. It will readily be understood\\nthat in degenerate times, so profitable a doctrine\\nwould be earnestly encouraged by the monks. The\\nknight, whose conscience revolted against his con-\\nduct but who could not bring himself to a complete\\nrenunciation of the world, believed that heaven\\nwould condone his faults or crimes if in some way\\nhe could make friends with the dwellers in the\\ncloister. To this end, he founded abbeys and\\nsustained monasteries by liberal gifts of gold and\\nland. Such a donation was made in the following\\nlanguage cc I, Gervais, who belong to the chivalry\\nof the age, caring for the salvation of my soul, and\\nconsidering that I shall never reach God by my own\\nprayers and fastings, have resolved to recommend\\nmyself in some other way to those who, night and\\nday, serve God by these practices, so that, thanks", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0371.jp2"}, "368": {"fulltext": "362 MONKS and MONASTERIES\\nto their intercession, I may be able to obtain that\\nsalvation which I of myself am unable to merit.\\nAnother endowment was made by Peter, Knight of\\nMaull, in these quaint terms I, Peter, profiting\\nby this lesson, and desirous, though a sinner and\\nunworthy, to provide for my future destiny, I have\\ndesired that the bees of God may come to gather\\ntheir honey in my orchards, so that when their fair\\nhives shall be full of rich combs, they may be able\\nto remember him by whom the hive was given.*\\nThe people believed that the prayers of the\\nmonks lifted their souls into heaven that their\\ncurses doomed them to the bottomless pit. A\\nmonastery was the safe and sure road to heaven.\\nThe observation of Gibbon respecting the early\\nmonks is applicable to all of them Each prose-\\nlyte who entered the gates of a monastery was per-\\nsuaded that he trod the steep and thorny path of\\neternal happiness.\\nThe second cause for monasticism in general was\\na natural love of solitude, which became almost\\nirresistible when reinforced by a despair of the world s\\nredemption. The poet voiced the feelings of almost\\nevery soul, at some period in life, when he wrote", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0372.jp2"}, "369": {"fulltext": "CAUSES and IDEALS 363\\nO for a lodge in some vast wilderness,\\nSome boundless contiguity of shade,\\nWhere rumor of oppression or deceit,\\nOf unsuccessful or successful war,\\nMight never reach me more.\\nThe longing for solitude accompanied the desire\\nfor salvation. An unconquerable weariness of the\\nworld, with its strife and passion, overcame the\\nseeker after God. A yearning to escape the duties\\nof social life, which were believed to interfere with\\none s duty to God, possessed his soul. The flight\\nfrom the world was merely the method adopted to\\nsatisfy his soul-longings. If such times of degener-\\nacy and rampant iniquity ever return, if humanity is\\nagain compelled to stagger under the moral burdens\\nthat crushed the Roman Empire, without doubt\\nthe love of solitude, which is now held in check by\\nthe satisfactions of a comparatively pure and peace-\\nful social life, will again arise in its old-time strength\\nand impel men to seek in waste and lonely places\\nthe virtues they cannot acquire in a decaying\\ncivilization.\\nEven amid the delights of human fellowship, and\\nsurrounded by so much that ministers to restfulness\\nof soul, it is often hard to repress a longing to", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0373.jp2"}, "370": {"fulltext": "364 MONKS and MONASTERIES\\nshatter the fetters of custom, to flee from the noise\\nand confusion of this hurrying, fretful world, and to\\npass one s days in a coveted retirement, far from the\\nmaddening strife and tumult. Montalembert s pro-\\nfound appreciation of monastic life was never more\\naptly illustrated than in the following declaration\\nIn the depths of human nature there exists with-\\nout doubt, a tendency instinctive, though confused\\nand evanescent, toward retirement and solitude.\\nWhat man, unless completely depraved by vice or\\nweighed down by care and cupidity, has not experi-\\nenced once, at least, before his death, the attraction\\nof solitude\\nWhile the motives just described were unques-\\ntionably preeminent among the causative factors in\\nmonasticism, it should not be taken for granted that\\nthere were no others, or that either or both of these\\nmotives controlled every monk. The personal\\nconsiderations tending to keep up the flight from\\nthe world were numerous and active. It would be\\na mistake to credit all the monks, and at some\\nperiods even a majority of them, with pure and\\nlofty purposes. Oftentimes criminals were par-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0374.jp2"}, "371": {"fulltext": "CAUSES and IDEALS 3 6$\\ndoned through the intercession of abbots on\\ncondition that they would retire to a monastery.\\nThe jilted lover and the commercial bankrupt, the\\ndeserted or bereaved wife, the pauper and the invalid,\\nthe social outcast and the shirker of civic duties,\\nthe lazy and the fickle were all to be found in the\\nranks of the monastic orders. Ceasing to feel any\\ninterest in the joys of society, they had turned to\\nthe, cloister as a welcome asylum in the hour of\\ntheir sorrow or disappointment. To some it was\\nan easy way out of the struggle for existence, to\\nothers it meant an end to taxes and to military\\nservice, to still others it was a haven of rest for\\na weary body or a disappointed spirit. Thus\\nmany specific, individual considerations acted with\\nthe general desires for salvation and solitude to\\nstrengthen and to perpetuate the institution.\\nBeliefs Affecting the Causative Motives\\nIn the first chapter it was shown that a variety of\\nviews respecting the relation of the body and the\\nsoul influenced the origin and development of\\nChristian monasticism. It will not now be neces-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0375.jp2"}, "372": {"fulltext": "366 MONKS and MONASTERIES\\nsary to repeat what was there said. The essential\\nteaching of all these false opinions was that the body\\nwas in itself evil, that the gratification of natural\\nappetites was inherently wrong, and that true holi-\\nness consisted in the complete subjection of the\\nbody by self-denial and torture. Jerome distinctly\\ntaught that what was natural was opposed to God.\\nThe Gnostics and many of the early Christians\\nbelieved that this world was ruled by the devil.\\nThe Gnostics held that this opposition of the king-\\ndom of matter to God was fundamental and eternal.\\nThe Christians, however, maintained that the antag-\\nonism was temporary, the Lord having given the\\nworld over to evil spirits for a time. The prevailing\\nopinion among almost all schools was that a union\\nwith God was only possible to those who had extin-\\nguished bodily desires.\\nThe ascetic theory undoubtedly derived much\\nsupport from the views held concerning the teach-\\nings of the Bible. The Oriental monks frequently\\nquoted from their sacred books to justify their\\nhabits and ideals. In like manner, the Christian\\nmonks believed that they, and they alone, were\\nliterally obeying the commands of Christ and his", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0376.jp2"}, "373": {"fulltext": "CAUSES and IDEALS 367\\napostles. This phase of the subject will receive\\nattention when the three vows of monasticism are\\nconsidered.\\nIn the West, two conditions, one political and\\nsocial, the other religious, set in motion all these\\nspiritual desires and ascetic beliefs tending toward\\nmonasticism. One was the corrupted state of\\nRoman society and the approaching overthrow of\\nthe Roman Empire. The other was the seculari-\\nzation of the church.\\nMen naturally cling to society as long as there\\nexists any well-founded hope for its regeneration,\\nbut when every expectation for the survival of right-\\neousness yields to a conviction that doom is inevi-\\ntable, then the flight from the world begins. This\\nwas precisely the situation in the declining days of\\nRome and Alexandria, when Christian monasticism\\ncame into being. The monks believed that the end\\nof the world was nigh, that all things temporal and\\nearthly were doomed, and that God s hand was\\nagainst the empire. That they were correct in\\ntheir judgment of the world about them, says\\nKingsley, contemporary history proves abundantly.\\nThat they were correct, likewise, in believing that", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0377.jp2"}, "374": {"fulltext": "368 MONKS and MONASTERIES\\nsome fearful judgment was about to fall on man, is\\nproved by the fact that it did fall.\\nSo they fled to escape being caught in the ruins\\nof society s tottering structure, fled to make\\nfriends with the angels and with God. If one\\ncannot live purely in the midst of corruption, by all\\nmeans let him live purely away from corruption,\\nbut let him never forget that his piety is of a lower\\norder than that which abides uncorrupted in the\\nmidst of degenerate society. There is much truth\\nin the observation of Charles Reade in The\\nCloister and the Hearth So long as Satan walks\\nthe whole earth, tempting men, and so long as the\\nsons of Belial do never lock themselves in caves but\\nrun like ants, to and fro corrupting others, the\\ngood man that sulks apart, plays the Devil s game,\\nor at least gives him the odds.\\nBut the early Christian monks believed that their\\nsafety was only in flight. It was not altogether an\\nunworthy motive at least it is easy to sympathize\\nwith these men struggling against odds, of the\\nmagnitude of which the modern Christian has only\\nthe faintest conception.\\nThe conviction that the only true and certain", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0378.jp2"}, "375": {"fulltext": "CAUSES and IDEALS 369\\nwav to secure salvation is by flight from the world,\\ncontinued to prevail during the succeeding centuries\\nof monastic history, and it can hardly be said to\\nhave entirely disappeared even at the present time.\\nAnselm of Canterbury, in the twelfth century,\\nwrote to a young friend reminding him that the\\nglory of this world was perishing. True, not monks\\nonly are saved, but, says he, who attains to\\nsalvation in the most certain, who in the most noble\\nway, the man who seeks to love God alone, or\\nhe who seeks to unite the love of God with the\\nlove of the world Is it rational when\\ndanger is en every side, to remain where it is the\\ngreatest I\\nThe Christian church set up an ideal of life\\nwhich it was impossible to realize within her\\nborders, and one which differed in many respects\\nfrom the teachings of Jesus. Her demands involved\\na renunciation of the world, a superiority to ail the\\nenticements of bodily appetites, a lofty scorn of\\nsecular bonds and social concerns. A vigorous\\nreligious faith had conquered a mighty empire, but\\ncorruption attended its victory. The standard of\\nChristian morals was lowered, or had at least degen-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0379.jp2"}, "376": {"fulltext": "37o MONKS and MONASTERIES\\nerated into a cold, formal ideal that no one was\\nexpected to realize hence none strove to attain it\\nbut the monks. When Roman society with its self-\\nishness, lust and worldliness, swept in through the\\nopen doors of the church and took possession of the\\nsanctuary, those who had cherished the ascetic ideal\\ngave up the fight against the world, and the flight\\nfrom the world-church began. They could not\\ntolerate this union of the church with a pagan state\\nand an eifete civilization. In some respects, as a few\\nwriters maintain, many of these hermits were like\\nthe old Jewish prophets, fighting single-handed\\nagainst corruption in church and state, refusing to\\nyield themselves as slaves to the authority of institu-\\ntions that had forsaken the ideals of the past.\\nThus the conviction that the end of human\\nsociety was nigh, and that the church could no\\nlonger serve as an asylum for the lovers of right-\\neousness, with certain philosophical ideas respecting\\nthe body, the world and God, united to produce\\nthe assumption that salvation was more readily\\nattainable in the deserts and Christian monasticism,\\nin its hermit form, began its long and eventful\\nhistory.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0380.jp2"}, "377": {"fulltext": "CAUSES and IDEALS 371\\nCauses of Variations in Monasticism\\nProminent among the causes producing variations\\nin the monastic type was the influence of climatic\\nconditions and race characteristics.\\nThe monasticism as well as the religion of the\\nEast has always differed from the monasticism and\\nthe religion of the West. The Eastern mind is\\nmystical, dreamy, contemplative the Western mind\\nloves activity, is intensely practical. Representatives\\nof the Eastern faiths in the recent Parliament of\\nReligions accused the West of materialism, of loving\\nthe body more than the soul. They affected to\\ndespise all material prosperity, and gloried in their\\nassumed superiority, on account of their love for\\nreligious contemplation. This radical difference\\nbetween the races of the East and West is clearly\\nseen in the monastic institution. Benedict embodied\\nin his rules the spirit and active life of the West,\\nand hence, the monastic system, then in danger of\\ndying, or stagnating, revived and spread all over\\nEurope. Again, the hermit life was ill-adapted to\\nthe West. Men could not live out of doors in", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0381.jp2"}, "378": {"fulltext": "3 yi MONKS and MONASTERIES\\nEurope and subsist on small quantities of food as\\nin Egypt. The rigors of the climate in Europe\\ndemanded an adaptation to new conditions.\\nBut aside from the differences between Eastern\\nand Western monasticism, the Christian institution\\npassed through a variety of changes. The growth\\nof monasticism from the hermit stage to the cloistral\\nlife has already been described. To what shall the\\ndevelopment of the community system be attrib-\\nuted No religious institution can remain station-\\nary, unaffected by the changing conditions of the\\nsociety in which it exists. The progress of the\\nintellect, and the development of social, political\\nand industrial conditions, effect great transformations\\nin religious organizations.\\nThe monastic institution grew up amid the\\nradical changes of European society. In its\\nearly days it witnessed the invasion of the\\nbarbarians, which swept away old political divisions\\nand destroyed many of the heritages of an ancient\\ncivilization. Then the process of reconstruction\\nslowly began. New states were forming; nations\\nwere crystallizing. The barbarian was to lay the\\nfoundations of great cities and organize powerful", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0382.jp2"}, "379": {"fulltext": "CAUSES and IDEALS\\n373\\ncommonwealths out of wild but victorious tribes.\\nThe monk could not remain in hiding. He was\\nbrother to the roving warrior. The blood in his\\nveins was too active to permit him to stand still\\namid the mighty whirl of events. Without entirely\\nabandoning his cloistral life, he became a zealous\\nmissionary of the church among the barbarians, a\\npatron of letters and of agriculture, in short a stir-\\nring participant in the work of civilization.\\nNext came the crusades. Jerusalem was to be\\ncaptured for Christ and the church. The monk\\nthen appeared as a crusade-preacher, a warrior on\\nthe battle-field, or a nurse in the military hospital.\\nThe rise of feudalism likewise wrought a change\\nin the spirit and position of the monks. The\\nfeudal lord was master of his vassals. The genius\\nof feudalism, says Allen, was a spirit of uncon-\\ntrolled independence. So the abbot became a\\nfeudal lord with immense possessions and powers.\\nHe was no longer the obscure, spiritual father of a\\nlittle family of monks, but a temporal lord also, an\\naristocrat, ruling wide territories, and dwelling in a\\nmonastery little different from the castle of the\\nknight and often exceeding it in splendor. With", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0383.jp2"}, "380": {"fulltext": "374 MONKS and MONASTERIES\\nwealth came ease, and hard upon the heels of ease\\ncame laziness, arrogance, corruption.\\nThen followed the marvelous intellectual awaken-\\ning, the moral revival, the discoveries and inventions\\nof the fifteenth and sixteenth centuries. The human\\nmind at last had aroused itself from a long repose,\\nor turned from a profitless activity into broad and\\nfruitful fields. The corruption of the monasteries\\nmeant the laxity of vows, the cessation of minis-\\ntration to the poor and the sick. Then arose the\\ntender and loving Francis, with his call to poverty\\nand to service. The independent exercise of the\\nintellect gave birth to heresies, but the Dominicans\\nappeared to preach them down.\\nThe growth of the secular spirit and the progress\\nof the new learning were too much for the old mon-\\nasticism. The monk had to adapt himself to a new\\nage, an age that is impatient of mere contempla-\\ntion, that spurns the rags of the begging friar and\\nrebels against the fierce intolerance of the Dominican\\npreaching. So, lastly, came the suave, deter-\\nmined, practical, cultured Jesuit, ready to comply,\\nat least outwardly, with all the requirements of\\nmodern times. Does the new age reject monastic", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0384.jp2"}, "381": {"fulltext": "CAUSES and IDEALS 375\\nseclusion Very well, the Jesuit throws off his mon-\\nastic garb and forsakes his cloister, to take his place\\namong men. Are the ignorance and the filth of the\\nbegging friars offensive The Jesuit is cultured,\\naffable and spotlessly clean. Does the new age\\ndemand liberty? cf Liberty, cries the Jesuit, is\\nthe divine prerogative, colossal in proportion,\\nspringing straight from the broad basin of the soul s\\nessence\\nSuch in its merest outlines is the story of the\\ndevelopment of the monastic type and its causes.\\nThe Fundamental Monastic Vows\\nThe ultimate monastic ideal was the purification\\nof the soul, but when translated into definite, con-\\ncrete terms, the immediate aim of the monk was\\nto live a life of poverty, celibacy and obedience.\\nRiches, marriage and self-will were regarded as forms\\nof sinful gratification, which every holy man should\\nabandon. The true Christian, according to monas-\\nticism, is poor, celibate and obedient. The three\\nfundamental monastic vows should therefore receive\\nspecial consideration.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0385.jp2"}, "382": {"fulltext": "376 MONKS and MONASTERIES\\ni. The Vow of Poverty. The monks of all\\ncountries held the possession of riches to be\\na barrier to high spiritual attainments. In view of\\nthe fact that an inordinate love of wealth has proved\\ndisastrous to many nations, and that it is extremely\\ndifficult for a rich man to escape the hardening,\\nenervating and corrupting influences of affluence,\\nthe position of the monks on this question is\\neasily understood. The Christian monks based\\ntheir vow of poverty upon the Bible, and especially\\nupon the teachings of Christ, who, though he was\\nrich, yet for our sakes became poor. He said to the\\nrich young man, Sell all that thou hast and give\\nto the poor. In commissioning the disciples to\\npreach the gospel He said Provide neither gold,\\nnor silver, nor brass in your purses nor scrip for\\nyour journey, neither two coats, nor shoes. In\\nthe discourse on counting the cost of discipleship,\\nHe said So therefore, whosoever he be of you\\nthat renounceth not all that he hath, he cannot\\nbe my disciple. He promised rewards to every\\none that left houses, or brethren, or sisters, or\\nfather, or mother, or children, or lands for my\\nname s sake. It is easier, He once said, for a", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0386.jp2"}, "383": {"fulltext": "CAUSES and IDEALS 377\\ncamel to go through a needle s eye than for a\\nrich man to enter the kingdom of heaven.\\nHe portrayed the pauper Lazarus as participating\\nin the joys of heaven, while the rich Dives endured\\nthe torments of the lost. As reported in Luke,\\nHe said, Blessed are ye poor. He Himself\\nwas without a place to lay His head, a houseless\\nwanderer upon the earth.\\nThe apostle James cries to the men of wealth\\nGo to now, ye rich men, weep and howl, for your\\nmiseries that shall come upon you. John said\\nLove not the world, neither the things that are in\\nthe world. If any man love the world, the love of\\nthe Father is not in him.\\nWhatever these passages, and many others of like\\nimport, may signify, it is not at all strange that\\nChristians, living in times when wealth was abused,\\nand when critical Biblical scholarship was unknown,\\nshould have understood Christ to command a life\\nof poverty as an indispensable condition of true\\nholiness.\\nThere are three ways of interpreting Christ s doc-\\ntrine of wealth. First, it may be held that Jesus\\nintended His teachings to be literally obeyed, not", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0387.jp2"}, "384": {"fulltext": "378 MONKS and MONASTERIES\\nonly by His first disciples but by all His followers in\\nsubsequent years,, and that such literal obedience is\\npracticable, reasonable and conducive to the highest\\nwell-being of society. Secondly, it has been said\\nthat Jesus was a gentle and honest visionary, who\\nerroneously believed that the possession of riches\\nrendered religious progress impossible, but that strict\\ncompliance with His commands would be destructive\\nof civilization. Laveleye declares that if Christ-\\nianity were taught and understood conformably to\\nthe spirit of its Founder, the existing social organism\\ncould not last a day. Thirdly, neither of these\\nviews seems to do justice to the spirit of Christ,\\nfor they fail to give proper recognition to many\\nother injunctions of the Master and to many\\nsignificant incidents in his public ministry. Exhaus-\\ntive treatment of this subject is, of course, imposs-\\nible here. Briefly it may be remarked, that Jesus\\nlooked upon wealth as tending oftentimes to foster\\nan unsocial spirit. Rich men are liable to become\\nenemies of the brotherhood Jesus sought to estab-\\nlish, by reason of their covetousness and contracted\\nsympathies. The rich man is in danger of erecting\\nfalse standards of manhood, of ignoring the highest", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0388.jp2"}, "385": {"fulltext": "CAUSES and IDEALS 379\\ninterests of the soul by an undue emphasis on the\\nmaterial. Wealth, in itself, is not an evil, but it is\\nonly a good when it is used to advance the real\\nwelfare of humanity. Jesus was not intent upon\\nteaching economics. His purpose was to develop\\nthe man. It was the moral value and spiritual\\ninfluence of material things that concerned him.\\nProfessor Shailer Mathews admirably states the true\\nattitude of Jesus towards rich men Jesus was a\\nfriend neither of the working man nor the rich man\\nas such. He calls the poor man to sacrifice as well\\nas the rich man. He was the Son of Man, not the\\nson of a class of men. But His denunciation is\\nunsparing of those men who make wealth at the\\nexpense of souls who find in capital no incentive to\\nfurther fraternity who endeavor so to use wealth as\\nto make themselves independent of social obligations,\\nand to grow fat with that which should be shared\\nwith society for those men who are gaining the\\nworld but are letting their neighbors fall among\\nthieves and Lazarus rot among their dogs.\\nJesus was therefore not a foe to rich men as such,\\nbut to that antisocial, abnormal regard for wealth\\nand its procurements, which leads to the creation", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0389.jp2"}, "386": {"fulltext": "380 MONKS and MONASTERIES\\nof class distinctions and impedes the full and\\nfree development of our common humanity\\nalong the lines of brotherly love and cooperation.\\nA Christian may consistently be a rich man, pro-\\nvided he uses his wealth in furthering the true\\ninterests of society, and realizes, as respects his own\\nperson, that Cf a man s life consisteth not in the\\nabundance of the things which he possesseth. The\\nerror of monasticism consists in making poverty a\\nvirtue and an essential condition of the highest holi-\\nness. It is true that some callings preclude the\\nprospect of fortune. The average clergyman\\ncannot hope to amass wealth. The resident of a\\nsocial settlement may possess capacities that would\\nwin success in business, but he must forego financial\\nprospects if he expects to live and labor among the\\npoor. In so far as the monks deliberately turned\\ntheir backs on the material rewards of human\\nendeavors that they might be free to devote them-\\nselves to the service of humanity, their vow of pov-\\nerty was creditable and reasonable. But they erred\\nwhen they exalted poverty as of itself commending\\nthem in a peculiar degree to the mercy of God.\\n2. The Vow of Celibacy. The moral merit", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0390.jp2"}, "387": {"fulltext": "CAUSES and IDEALS 381\\nof celibacy, says Allen, was harder to make out\\nof the Scripture, doubtless, since family life is both\\nat the foundation of civil society and the source of\\nall the common virtues. The monks held that\\nChrist and Paul both taught and practiced celibacy.\\nIn the early and middle ages celibacy was looked\\nupon by all churchmen as in itself a virtue. The\\nprevailing modern idea is that marriage is a holy\\ninstitution, in no sense inferior in sacredness to any\\necclesiastical order of life. He who antagonizes\\nit plays into the hands of the foes to social purity\\nand individual virtue.\\nThe ideas of Jerome, Ambrose, and all the early\\nFathers, respecting marriage, are still held by many\\necclesiastics. One of them, in defending the celi-\\nbacy of existing religious orders, says cc Celibacy\\nis enjoined on these religious orders as a means to\\ngreater sanctification, greater usefulness, greater\\nabsorption in things spiritual, and to facilitate readier\\nwithdrawal from things earthly. He gives two\\nreasons for the celibacy of the priesthood, which are\\nall the more interesting because they substantially\\nrepresent the opinions held by the Christian monks\\nin all ages First, That the service of the priest", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0391.jp2"}, "388": {"fulltext": "382 MONKS and MONASTERIES\\nto God may be undivided and unrestrained. In\\nsupport of this, he quotes I. Cor., 7 132, y which\\nreads But I would have you free from cares. He\\nthat is unmarried is careful for the things of the\\nLord, how he may please the Lord but he that is\\nmarried is careful for the things of the world, how\\nhe may please his wife. And secondly, Celi-\\nbacy, according to Trent, is more blessed than\\nmarriage. He also quotes the words of Christ\\nthat there are C\u00c2\u00a3 eunuchs for the kingdom of heaven s\\nsake. He then adds It is desirable that\\nthose called to the ministry of the altar espouse a life\\nof continence because holier and more angelic.\\nIt is generally admitted that the vow of celibacy\\nwas not demanded of the clergy in primitive Chris-\\ntian times. It was only after many years of bitter\\ndebate and in response to the growing influence of\\nthe monastic ideal, that celibacy finally came to be\\nlooked upon as the highest form of Christian virtue,\\nand was enforced upon the clergy. As in the case\\nof the vow of poverty, there certainly can be no\\nreasonable objection to the individual adoption of\\ncelibacy, if one is either disinclined to marriage or\\nfeels that he can do better work unmarried. But", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0392.jp2"}, "389": {"fulltext": "CAUSES and IDEALS 383\\nneither Scripture nor reason justifies the imposition\\nof celibacy upon any man, nor the view that a life of\\ncontinence is holier than marriage. It may be rev-\\nerently said that God would be making an unreason-\\nable demand upon mankind, if the holiness He\\nrequires conflicted with the proper satisfaction of\\nthose impulses He himself has deeply implanted in\\nhuman nature.\\n3. The Vow of Obedience. The monks were\\nrequired to render absolute obedience to the will\\nof their superiors, as the representatives of God.\\nDom Guigo, in his rules for the Carthusian Order,\\ndeclares Moreover, if the Prior commands one\\nof his religious to take more food, or to sleep for a\\nlonger time, in fact, whatever command may be\\ngiven us by our Superior, we are not allowed to\\ndisobey, lest we should disobey God also, who com-\\nmands us by the mouth of our Superior. All our\\npractices of mortification and devotion would be\\nfruitless and of no value, without this one virtue of\\nobedience, which alone can make them acceptable to\\nGod.\\nThus a strict and uncomplaining obedience, not\\nto the laws of God as interpreted by the individual", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0393.jp2"}, "390": {"fulltext": "384 MONKS and MONASTERIES\\nconscience, but to the judgment and will of a brother\\nman, was demanded of the monks.\\nTheirs not to reason why,\\nTheirs not to make reply,\\nTheirs but to do and die.\\nThey were often severely beaten or imprisoned\\nand sometimes mutilated for acts of disobedience.\\nWhile the monks, especially the Friars and Jesuits,\\ncarried this principle of obedience to great extremes,\\nyet in the barbarous ages its enforcement was\\nsadly needed. Law and order were words which\\nthe untamed Goth could not comprehend. He had\\nto be taught habits of obedience, a respect for the\\nrights of others, and a proper appreciation of his\\nduty to society for the common good. But while,\\nat the beginning, the monastic vow of obedience\\nhelped to inculcate these desirable lessons, and vastly\\nmodified the ferocity of unchecked individualism, it\\ntended, in the course of time, to generate a servile\\nhumility fatal to the largest and freest personal devel-\\nopment. In the interests of passive obedience, it\\nsuppressed freedom of thought and action. Obedi-\\nence became mechanical and unreasoning. The\\nconsequence was that the passion for individual", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0394.jp2"}, "391": {"fulltext": "CAUSES and IDEALS 385\\nliberty was unduly restrained, and the extravagant\\nclaims of political and ecclesiastical tyrants were\\ngreatly strengthened.\\nSuch was the monastic ideal and such were some\\nof the means employed to realize it. The ascetic\\nspirit manifests itself in a great variety of ways, but\\nall these visible and changing externals have one\\ncommon source. To cherish the religious princi-\\nple, says William E. Channing, some have warred\\nagainst their social affections, and have led solitary\\nlives some against their senses, and have abjured\\nall pleasure in asceticism some against reason, and\\nhave superstitiously feared to think; some against\\nimagination, and have foolishly dreaded to read\\npoetry or books of fiction some against the polit-\\nical and patriotic principles, and have shrunk from\\npublic affairs, all apprehending that if they were\\nto give free range to their natural emotions their\\nreligious life would be chilled or extinguished.\\n2 5", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0395.jp2"}, "392": {"fulltext": "IX\\nTHE EFFECTS OF MONASTICISM\\nw\\nr E READ HISTORY, said Wend-\\nell Phillips, c not through our eyes\\nbut through our prejudices. Yet\\nif it were possible entirely to lay aside\\none s prepossessions respecting monastic history, it\\nwould still be no easy task to estimate the influences\\nof the monks upon human life.\\nIn every field of thought and activity monasticism\\nwrought good and evil. Education, industry, gov-\\nernment and religion have been both furthered and\\nhindered by the monks. What Francis Parkman\\nsaid of the Roman Catholic Church is true of the\\nmonastic institution Clearly she is of earth, not\\nof heaven and her transcendently dramatic life\\nis a type of the good and ill, the baseness and noble-\\nness, the foulness and purity, the love and hate,\\nthe pride, passion, truth, falsehood, fierceness, and\\n3 86", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0396.jp2"}, "393": {"fulltext": "EFFECTS of MONASTICISM 387\\ntenderness, that battle in the restless heart of man.\\nA careful and sympathetic survey of monastic\\nhistory compels the conclusion that monasticism,\\nwhile not uniformly a blessing to the world,\\nwas not an unmitigated evil. The system presents\\none long series of perplexities and contradictions.\\nOne historian shuts his eyes to its pernicious effects,\\nor at least pardons its transgressions, on the ground\\nthat perfection in man or in institutions is unattain-\\nable. Another condemns the whole system, believ-\\ning that the sum of its evils far outweighs whatever\\nbenefits it may have conferred upon mankind.\\nSchafF cuts the Gordian knot, maintaining that\\nthe contradiction is easily solved on the theory that\\nit was not monasticism, as such, which has proved\\na blessing to e Church and the world. It was\\nChristianity i monasticism, he says, which has\\ndone all the good, and used this abnormal mode of\\nlife as a means of carrying forward its mission of\\nlove and peace.\\nTo illustrate the diversities of opinion on this\\nsubject, and incidentally to show how difficult it is\\nto present a well-balanced, symmetrically fair and\\njust estimate of the monastic institution as a whole,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0397.jp2"}, "394": {"fulltext": "388 MONKS and MONASTERIES\\ncontrast the opinions of four celebrated men. Pius\\nIX. refers to the monks as those chosen pha-\\nlanxes of the army of Christ which have always been\\nthe bulwark and ornament of the Christian republic\\nas well as of civil society. But then he was the\\nPope of Rome, the Arch-prelate of the Church.\\nMonk, fiercely demands Voltaire, Monk, what\\nis that profession of thine It is that of having\\nnone, of engaging one s self by an inviolable oath\\nto be a fool and a slave, and to live at the expense\\nof others/ But he was the philosophical skeptic\\nof Paris. c Where is the town, cries Montalem-\\nbert, cc which has not been founded or enriched or\\nprotected by some religious community Where\\nis the church which owes not to them a patron, a\\nrelic, a pious and popular tradition Wherever\\nthere is a luxuriant forest, a pure stream, a majestic\\nhill, we may be sure that religion has left there her\\nstamp by the hand of the monk. But this was\\nMontalembert, the Roman Catholic historian, and\\nthe avowed champion of the monks. A cruel,\\nunfeeling temper, writes Gibbon, has distin-\\nguished the monks of every age and country their\\nstern indifference, which is seldom mollified by per-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0398.jp2"}, "395": {"fulltext": "EFFECTS of MONASTICISM 389\\nsonal friendship, is inflamed by religious hatred and\\ntheir merciless zeal has strenuously administered the\\nholy office of the Inquisition. But this was\\nGibbon, the hater of everything monastic. Between\\nthese extreme views lies a wide field upon which\\nmany a deathless duel has been fought by the\\nwriters of monastic history.\\nThe variety of judgments respecting the nature\\nand effects of monasticism is partly due to the diver-\\nsity in the facts of its history. Monasticism was\\nthe friend and the foe of true religion. It was the\\ninspiration of virtue and the encouragement of vice.\\nIt was the patron of industry and the promoter of\\nidleness. It was a pioneer in education and the\\nteacher of superstition. It was the disburser of\\nalms and a many-handed robber. It was the friend\\nof human liberty and the abettor of tyranny. It\\nwas the champion of the common people and the\\ndefender of class privileges. It was, in short, every-\\nthing that man was and is, so varied were its opera-\\ntions, so complex was its influence, so comprehensive\\nwas its life.\\nOf some things we may be certain. Any religious\\ninstitution or ideal of life that has survived the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0399.jp2"}, "396": {"fulltext": "3s o MONKS and MONASTERIES\\nchanges of twelve centuries, and that has enlisted the\\nenthusiastic services and warmest sympathies of\\nnumerous men and women who have been honorably\\ndistinguished for their intellectual attainments and\\nmoral character, must have possessed elements of\\ntruth and moral worth. A contemptuous treatment\\nof monasticism implies either an ignorance of its\\nreal history or a wilful disregard of the deep signifi-\\ncance of its commendable features.\\nIt is also certain that while the methods of monas-\\nticism, judged by their effects upon the individual and\\nupon society, may be justly censured, it is beyond\\nquestion that many monks, groping their way toward\\nthe light in an age of ignorance and superstition, were\\ninspired by the purest motives. Conscience/* ob-\\nserves Waddington, however misguided, cannot be\\ndespised by a reflecting mind. When it leads one to\\nself-sacrifice and moral fortitude we cannot but admire\\nhis spirit, while we condemn his sagacity and method.\\nThe Effects of Self-Sacrifice Upon the Individual\\nChristianity requires some sort of self-denial as\\nthe condition of true Christian discipleship. Self-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0400.jp2"}, "397": {"fulltext": "EFFECTS of MONASTICISM 391\\nlove is to yield to a love of others. In some sense,\\nthe Christian is to become dead to the world and its\\ndemoralizing pleasures. But this primal demand\\nupon the soul needs to be interpreted. What is it\\nto love the world What is it to keep the body in\\nsubjection What are harmful indulgences To\\ngive wrong answers to these questions is to set up a\\nfalse ideal the more strenuously such false ideal is\\nfollowed, the more disastrous are the consequences.\\nOne s struggle for moral purity may end in failure,\\nand one s efficiency for good may be seriously\\nimpaired by a perversion of the principle of self-\\nabnegation. Unnatural severity and excessive absti-\\nnence often produce the opposite effect from that\\nintended. Instead of a peaceful mind there is deli-\\nrium, and instead of freedom from temptation there\\nare a thousand horrible fiends hovering in the air\\nand ready, at any moment, to pounce upon their\\nprey. The history of ascetics, says Martensen,\\nteaches us that by such overdone fasting the fancy\\nis often excited to an amazing degree, and in its airy\\ndomain affords the very things that one thought to\\nhave buried, by means of mortification, a magical\\nresurrection. In attempting to subdue the body,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0401.jp2"}, "398": {"fulltext": "39 2 MONKS and MONASTERIES\\nmany necessary requirements of the physical organ-\\nism were totally ignored. The body rebelled against\\nsuch unnatural treatment, and the mind, so closely\\nrelated to it, in its distraction, gave birth to the\\nwildest fancies. Men, who would have possessed\\nan ordinarily pure mind in some useful occupation\\nof life, became the prey of the most lewd and\\nobnoxious imaginations. Then they fancied them-\\nselves vile above their fellows, and laid on more\\nstripes, put more thorns upon their pillows, and\\nfasted more hours, only to find that instead of flee-\\ning, the devils became blacker and more numerous.\\nSelf-forgetfulness is the key to happiness. The\\nmonk thought otherwise, and slew himself in his\\nvain attempt to fight against nature. He never\\nlifted his eyes from his own soul. He was always\\nfeeling his spiritual pulse, staring at his lean spiritual\\nvicage, and tearfully watching his growth in grace.\\nAn interest in others and a strong mind in a strong\\nbody are the best antidotes to religious despair and\\nthe temptations of the soul. Life in the monastery\\nwas generally less severe than in the desert s solitude.\\nThere was more and better food, shelter, and com-\\nfort, but there were many unnecessary and unnatural", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0402.jp2"}, "399": {"fulltext": "EFFECTS of MONASTICISM 393\\nrestrictions, even in the best days of monasticism.\\nThere were too many hours of prayer, too many\\nneedless regulations for silence, fasting and penance,\\nto produce a healthy, vigorous type of religious life.\\nThe Effects of Solitude Upon the Individual.\\nIt has already been shown that some solitude is\\nessential to our richest culture. Our higher nature\\ndemands time for reflection and meditation. But\\nthe monks carried this principle to an extreme, and\\nthey overestimated its benefits. cf Ambition, avarice,\\nirresolution, fear, and inordinate desires, says Mon-\\ntaigne, fC do not leave us because we forsake our\\nnative country, they often follow us even to cloisters\\nand philosophical schools nor deserts, nor caves,\\nnor hair shirts, nor fasts, can disengage us from\\nthem.\\nBesides these passions, which the monks carried\\nwith them, their solitary life tended to foster spiri-\\ntual pride, contract sympathy, and engender an\\ninhumane spirit. True, there were exceptions but\\nthe sublime characters which survive in monastic\\nhistory are by no means typical of its usual", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0403.jp2"}, "400": {"fulltext": "394 MONKS and MONASTERIES\\neffects. Seclusion did not benefit the average monk.\\nIndeed there is something wanting in even the lofti-\\nest monastic characters. The heroes of monasti-\\ncism, says Allen, are not the heroes of modern\\nlife. All put together, they would not furnish out\\none such soul as William of Orange, or Gustavus,\\nor Milton. Independence of thought and liberty\\nof conscience, they renounced once for all, in taking\\nupon them the monastic vow. All the larger enter-\\nprises, all the broad humanities, which to our mind\\nmake a greater career, were rigidly shut off by a\\nbarrier that could not be crossed. All the warmth\\nand wealth of social and domestic life was a field of\\nforbidden fruit, to be entered only through the gate\\nof unpardonable sin.\\nThus self-excluded from a normal life in society,\\noften the subject of self-inflicted pain, it is no\\nwonder that the monk impaired all the nobler and\\nmanlier feelings of the soul, that he became strangely\\nindifferent to human affection, that bigotry and pride\\noften sat as joint rulers on the throne of his heart.\\nHe who had trampled on all filial relations would\\nscarcely recognize the bonds of human brotherhood.\\nHe who heard not the prayer of his own mother", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0404.jp2"}, "401": {"fulltext": "EFFECTS of MONASTICISM 395\\nwould not be likely to listen to the cry of the tor-\\ntured heretic for mercy. Man as man was not rev-\\nerenced. It was the monk in man who was esteemed.\\nAs Milman puts it, Bigotry has always found its\\nreadiest and sternest executioners among those who\\nhave never known the charities of life.\\nNor is it a matter of surprise that the monk was\\nspiritually proud. He was supposed to stand in\\nthe inner circle, a little nearer the throne of God\\nthan his fellow-mortals. When dead, he was wor-\\nshiped as a saint and regarded as an intercessor\\nbetween God and his lower fellow-creatures. His\\nhatred of the base world easily passed over into a\\nsense of superiority and ignoble pride.\\nTrue social life, says Martensen, leads to\\nsolitude. This truth the monks emphasized to\\nthe exclusion of the converse, true life in solitude\\nleads back to society. John Tauler, the mystic\\nmonk, realized this truth when he said If God\\ncalls me to a sick person, or to the service of preach-\\ning, or to any other service of love, I must follow,\\nalthough I am in the state of highest contempla-\\ntion. The hermits of the desert, and too often the\\nmonks of the cloister, escaped from all such services,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0405.jp2"}, "402": {"fulltext": "396 MONKS and MONASTERIES\\nand selfishly gave themselves up to saving their own\\nsouls by contemplation and prayer. Ministration\\nto the needy is the external side of the inner religious\\nlife. It is the fruit of faith and prayer. The monk\\nsought solitude, not for the purpose of fitting him-\\nself for a place in society, but for selfish, personal\\nends. Saint Bruno, in a letter to his friend Ralph\\nle Verd, eulogizes the solitude of the monastic cell,\\nand among other sentiments he gives expression to\\nthe following I am speaking here of the contem-\\nplative life and although its sons are less numerous\\nthan those of active life, yet, like Joseph and Ben-\\njamin, they are infinitely dearer to their Father.\\nO my brother, fear not then to fly from\\nthe turmoil and the misery of the world leave the\\nstorms that rage without, to shelter yourself in this\\nsafe haven.\\nThus sinful and sorrowing humanity, needing the\\nguidance and comfort that holy men can furnish,\\nwas forgotten in the desire for personal peace and\\nfuture salvation.\\nAnother baneful result of isolation was the stran-\\ngulation of filial love. When the monk abandoned\\nthe softening, refining influence of women and chil-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0406.jp2"}, "403": {"fulltext": "EFFECTS of MONASTICISM 397\\ndren, one side of his nature suffered a serious con-\\ntraction. An Egyptian mother stood at the hut of\\ntwo hermits, her sons. Weeping bitterly, she begged\\nto see their faces. To her piteous entreaties, they\\nsaid Cf Why do you, who are already stricken with\\nage, pour forth such cries and lamentations It\\nis because I long to see you, she replied. Am I\\nnot your mother I am now an old and wrinkled\\nwoman, and my heart is troubled at the sound of\\nyour voices. But even a mother s love could not\\ncope with their fearful fanaticism, and she went away\\nwith their cold promise that they would meet in\\nheaven. St. John of Calama visited his sister in\\ndisguise, and a chronicler, telling the story after-\\nwards, said, cc By the mercy of Jesus Christ he had\\nnot been recognized, and they never met again.\\nMany hermits received their parents or brothers and\\nsisters with their eyes shut. When the father of\\nSimeon Stylites died, his widowed mother prayed for\\nentrance into her son s cell. For three days and\\nnights she stood without, and then the blessed\\nSimeon prayed the Lord for her, and she immedi-\\nately gave up the ghost.\\nThese as well as numerous other stories of a sim-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0407.jp2"}, "404": {"fulltext": "398 MONKS and MONASTERIES\\nilar character that might be quoted illustrate the\\nhardening influence of solitude. Instead of cher-\\nishing a love of kindred, as a gift of heaven and a\\nspring of virtue, the monk spurned it and trampled\\nit beneath his feet as an obstacle to his spiritual pro-\\ngress. The monks/ says Milman, seem almost\\nunconscious of the softening, humanizing effect of\\nthe natural affections, the beauty of parental tender-\\nness and filial love.\\nThe Monks as Missionaries\\nThe conversion of the barbarians was an indis-\\npensable condition of modern civilization. Every\\nstep forward had to be taken in the face of barbaric\\nignorance and cruelty. In this stupendous under-\\ntaking the monks led the way, displaying in their\\nlabors remarkable generalship and undaunted cour-\\nage. Whatever may be thought of later monasti-\\ncism, the Benedictine monks are entitled to the\\nlasting gratitude of mankind for their splendid ser-\\nvices in reducing barbaric Europe to some sort of\\norder and civilization. But again the mixture of\\ngood and evil is strangely illustrated. It seems", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0408.jp2"}, "405": {"fulltext": "EFFECTS of MONASTICISM 399\\nimpossible to accord the monks unqualified praise.\\nThe potency of the evil tendencies within their\\nsystem vitiated every noble achievement. Their\\nmethods and practical ideals were so at variance with\\nthe true order of nature that every commendable\\nvictory involved a corresponding obstacle to real\\nsocial and religious progress. The justice of these\\nobservations will be more apparent as this inquiry\\nproceeds.\\nMonasticism and Civic Duties\\nThe withdrawal of a considerable number of men\\nof character and talent from the exercise of civic\\nduties is injurious to the state. The burdens upon\\nthose who remain become heavier, while society is\\ndeprived of the moral influence of those who forsake\\ntheir civic responsibilities. When the monk, from\\nthe outside as it were, attempted to exert an influence\\nfor good, he largely failed. His ideals of life were\\nnot formulated in a real world, but in an artificial,\\nantisocial environment. He was unable to appre-\\nciate the political needs of men. He could not\\nenter sympathetically into their serious employments", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0409.jp2"}, "406": {"fulltext": "4 oo MONKS and MONASTERIES\\nor innocent delights. Controlled by superstition,\\nand exalting a servile obedience to human authority,\\nhe became a very unsafe guide in political affairs.\\nHe could not consistently labor for secular progress,\\nbecause he had forsaken a world in which secular\\ninterests were prominent.\\nIt may be true that in the early days of monasti-\\ncism the monks pursued the proper course in refus-\\ning to become Roman patriots. No human power\\ncould have averted the ruin which overtook that\\ncorrupt world. Perhaps their non-combatant atti-\\ntude gave them more influence with the conquerors\\nof Rome, who were to become the founders of\\nmodern nations.\\nIn later years, the abbots of the principal monas-\\nteries occupied seats in the legislative assemblies of\\nGermany, Hungary, Spain, England, Italy, and\\nFrance. In many instances they stood between the\\nviolence of the nobles and the unprotected vassal.\\nPolitical monks, inspired by a natural breadth of\\nvision and a love of humanity, secured the passage\\nof wise and humane regulations. Palgrave says\\nThe mitre has resisted many blows which would\\nhave broken the helmet, and the crosier has kept", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0410.jp2"}, "407": {"fulltext": "EFFECTS of MONASTICISM 401\\nmore foes in awe than the lance. It is, then, to these\\nprelates that we chiefly owe the maintenance of the\\nform and spirit of free government, secured to us,\\nnot by force, but by law and the altar has thus\\nbeen the corner-stone of our ancient constitution.\\nAlthough there is much truth in the foregoing\\nobservation, yet on the other hand, when the influ-\\nence of the monastic ideal upon civilization is\\nstudied in its deeper aspects, it cannot be justly\\nmaintained that the final effects of monasticism min-\\nister to the development of a normal civilization.\\nIndustrial, mental and moral progress depend upon\\na certain breadth of mind and energy of soul.\\nAsceticism saps the vitality of human nature and\\nconfines the activity of the mind within artificial\\nlimits. Hence the dreary, sterile torpor, says\\nLecky, that characterized those ages in which the\\nascetic principle has been supreme, while the civiliza-\\ntions which have attained the highest perfection have\\nbeen those of ancient Greece and modern Europe,\\nwhich were most opposed to it.\\nThe monks did not hesitate to become embroiled\\nin military quarrels, or to incite the fiercer passions\\nof men when it suited their purpose. Their oppo-\\n26", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0411.jp2"}, "408": {"fulltext": "4 o2 MONKS and MONASTERIES\\nsition to kings and princes was often not based on a\\nlove of popular freedom, but on an indisposition to\\nshare power with secular rulers. The legislative\\nenactments against heretics, many of which they\\ninspired, clearly show that they neither desired nor\\ntolerated liberty of speech or conduct. They were\\nthe Almighty s vicars on earth, before whom it was\\nthe duty of king and subject to bow down. Vaughan\\nwrites of the period just prior to the Reformation\\nThe great want was freedom from ecclesiastical\\ndomination and from the feeling of the hour,\\nscarcely any price would be deemed too great to be\\npaid for that object. The history of modern\\nJesuitism, against which the legislation of almost\\nevery civilized nation has been directed, affords\\nabundant testimony to the inherent hostility of the\\nmonastic system, even in its modified modern form,\\nto every species of government which in any way\\nguarantees freedom of thought to its people. This\\nstern fact confronts the student, however much he\\nmay be inclined to yield homage to the early monks.\\nIt must be held in mind when one reads this pleasing\\nsentence from Macaulay Surely a system which,\\nhowever deformed by superstition, introduced strong", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0412.jp2"}, "409": {"fulltext": "EFFECTS of MONASTICISM 403\\nmoral restraints into communities previously gov-\\nerned only by vigor of muscle and by audacity of\\nspirit, a system which taught the fiercest and might-\\niest ruler that he was, like his meanest bondman, a\\nresponsible being, might have seemed to deserve a\\nmore respectful mention from philosophers and phi-\\nlanthropists/\\nThe general effect of monasticism on the state is,\\ntherefore, not to be determined by fixing the gaze\\non any one century of its history, or by holding up\\nsome humane and patriotic monk as a representative\\nproduct of the system.\\nThe Agricultural Services of the Monks\\nEurope must ever be indebted to Benedict and\\nhis immediate followers for their services in reclaim-\\ning waste lands, and in removing the stigma which a\\ncorrupt civilization had placed upon labor. Benedict\\ncame before the world saying No person is ever\\nmore usefully employed than when working with his\\nhands or following the plough, providing food for\\nthe use of man. Care was taken that councils\\nshould not be called when ploughing was to be done", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0413.jp2"}, "410": {"fulltext": "4 o 4 MONKS and MONASTERIES\\nor wheat to be threshed. Benedict bent himself to\\nthe task of teaching the rich and the proud, the\\npoor and the lazy the alphabet of prosperity and\\nhappiness. Agriculture was at its lowest ebb.\\nMarshes covered once fertile fields, and the men\\nwho should have tilled the land spurned the plough\\nas degrading, or were too indolent to undertake the\\ntasks of the farm. The monks left their cells and\\ntheir prayers to dig ditches and plough fields. The\\neffect was magical. Men once more turned back to a\\nnoble but despised industry. Peace and plenty\\nsupplanted war and poverty. The Benedictines,\\nsays Guizot, have been the great clearers of land\\nin Europe. A colony, a little swarm of monks,\\nsettled in places nearly uncultivated, often in the\\nmidst of a pagan population in Germany, for\\nexample, or in Brittany there, at once missionaries\\nand laborers, they accomplish their double service,\\nthrough peril and fatigue.\\nIt is to be regretted that history throws a shadow\\nacross this pleasing scene. When labor came to be\\nrecognized as honorable and useful, along came the\\nbegging friars, creating, both by precept and example,\\na prejudice against labor and wealth. Rags and lazi-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0414.jp2"}, "411": {"fulltext": "EFFECTS of MONASTICISM 405\\nness came to be associated with holiness, and a\\nbeggar monk was held up as an ideal and sacred\\npersonage. The spirit that makes men devote\\nthemselves in vast numbers, says Lecky, to a\\nmonotonous life of asceticism and poverty is so\\nessentially opposed to the spirit that creates the\\nenergy and enthusiasm of industry, that their con-\\ntinued coexistence may be regarded as impossible.\\nBut such a fatal mistake could not long captivate\\nthe mind, or cause men to forget Benedict and his\\nindustrial ideal. The blessings of wealth rightly\\nadministered, and the dignity of labor without\\nwhich wealth is impossible, came to be recognized\\nas necessary factors in the true progress of man.\\nThe Monks and Secular Learning\\nFor many centuries, as has been previously shown,\\nthe monks were the schoolmasters of Europe. They\\nalso preserved the manuscripts of the classics, pro-\\nduced numerous theological works, transmitted\\nmany pious traditions, and wrote some interesting\\nand some worthless chronicles.. They laid the foun-\\ndations of several great universities, including those", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0415.jp2"}, "412": {"fulltext": "4 o6 MONKS and MONASTERIES\\nof Paris, Oxford and Cambridge. For these, and\\nother valuable services, the monks merit the praise\\nof posterity. It is, however, too much to affirm, as\\nMontalembert does, that without the monks, we\\nshould have been as ignorant of our history as chil-\\ndren/ It is altogether improbable that the human\\nmind would have been unproductive in the field of\\nhistorical writing had monasticism not existed during\\nthe middle ages. While, also, the monks should be\\nthanked for preserving the classics, it should not be\\nsupposed that all knowledge of Latin and Greek\\nliterature would have perished but for them.\\nIt is surprising that the literary men of the\\nmedieval period should have written so little of\\ninterest to the modern mind, or that helps us to an\\nunderstanding of the momentous events amid which\\nthey lived., Unfortunately the monkish mind was\\nconcentrated upon a theology, the premises of which\\nhave been largely set aside by modern science.\\nTheir writings are so permeated by grotesque super-\\nstitions that they are practically worthless to-day.\\nTheir hostility to secular affairs blinded them to\\nthe tremendous significance of the mighty political\\nand social movements of the age v", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0416.jp2"}, "413": {"fulltext": "EFFECTS of MONASTICISM 407\\nIt is undeniable that the monks never encouraged\\na love of secular learning. They did not try to\\nimpart a love of the classics which they preserved.\\nThe spirit of monasticism was ever at war with true\\nintellectual progress. The monks imprisoned Roger\\nBacon fourteen years, and tried to blast his fair name\\nby calling him a magician, merely because he stepped\\nbeyond the narrow limits of monkish inquiry. Many\\nsuffered indignities, privations or death for question-\\ning tradition or for conducting scientific researches.\\nSo while it is true that the monks rendered many\\nservices to the cause of education, it is also true that\\ntheir monastic theories tended to narrow the scope\\nof intellectual activity,, This, says Guizot, is\\nthe foundation of their instruction all was turned\\ninto commentary of the Scriptures, historical, philo-\\nsophical, allegorical, moral commentary. They\\ndesired only to form priests all studies, whatsoever\\ntheir nature, were directed to this result. There\\nwas no disinterested love of learning no desire to\\nbecome acquainted with God s world. In fact, the\\nold hostility to everything natural characterizes\\nall monastic history. Europe did not enter upon\\nthat broad and noble intellectual development", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0417.jp2"}, "414": {"fulltext": "4 o8 MONKS and MONASTERIES\\nwhich is the glory of our era, until the right arm\\nof monasticism was struck down, the dread of\\nheresy banished from the human mind, and secular\\nlearning welcomed as a legitimate and elevated field\\nfor mental activity.\\nHamilton W. Mabie, in his delightful essay on\\nSome Old Scholars, describes this step from the\\ngloom of the cloister to the light of God s world\\nPetrarch really escaped from a sepulcher when he\\nstepped out of the cloister of medievalism, with its\\ncrucifix, its pictures of unhealthy saints, its cords of\\nself-flagellation, and found the heavens clear, beauti-\\nful, and well worth living under, and the world full\\nof good things which one might desire and yet not\\nbe given over to evil. He ventured to look at life\\nfor himself and found it full of wonderful dignity\\nand power. He opened his Virgil, brushed aside\\nthe cobwebs which monkish brains had spun over\\nthe beautiful lines, and met the old poet as one man\\nmeets another and lo there arose before him a\\nnew, untrodden and wholly human world, free from\\npriestcraft and pedantry, near to nature and unspeak-\\nably alluring and satisfying/\\nThe Dominicans and Jesuits set their faces like", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0418.jp2"}, "415": {"fulltext": "EFFECTS of MONASTICISM 409\\nflint against all education tending to liberalize the\\nmind. Here is a passage from a document pub-\\nlished by the Jesuits at their first centenary cc It\\nis undeniable that we have undertaken a great and\\nuninterrupted war in the interests of the Catholic\\nchurch against heresy. Heresy need never hope\\nthat the society will make terms with it, or remain\\nquiescent. No peace need be expected, for\\nthe seed of hatred is born within us. What Hamil-\\ncar was to Hannibal, Ignatius is to us. At his insti-\\ngation, we have sworn upon the altars eternal war.\\nWhen this proclamation is read in the light of his-\\ntory, its meaning stands forth with startling clearness.\\nAlmost every truth in science and philosophy, no\\nmatter how valuable it was destined to become as an\\nagent in enhancing the well-being of the race, has had\\nto wear the stigma of heresy.\\nIt is an interesting speculation to imagine what\\nthe intellectual development of Europe would have\\nbeen, had secular learning been commended by the\\nmonks, and the common people encouraged to exer-\\ncise their minds without fear of excommunication or\\ndeath. It is sad to reflect how many great thoughts\\nmust have perished still-born in the student s cloister", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0419.jp2"}, "416": {"fulltext": "4 io MONKS and MONASTERIES\\ncell, and to picture the silent grief with which many\\na brilliant soul must have repressed his eager\\nimagination.\\nThe Charity of the Monks\\nIn the eleventh century, a monk named Thieffroy\\nwrote the following It matters little that our\\nchurches rise to heaven, that the capitals of their\\npillars are sculptured and gilded, that our parchment\\nis tinted purple, that gold is melted to form the\\nletters of our manuscripts, and that their bindings\\nare set with precious stones, if we have little or no\\ncare for the members of Christ, and if Christ him-\\nself lies naked and dying before our doors. This\\nspirit, so charmingly expressed, was never quite\\nabsent from the monkish orders. The monasteries\\nwere asylums for the hungry during famines, and\\nthe sick during plagues. They served as hotels\\nwhere the traveler found a cordial welcome, comfort-\\nable shelter and plain food. If he needed medical\\naid, his wants were supplied. During the black\\nplague, while many monks fled with the multitude,\\nothers stayed at their posts and were to be found", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0420.jp2"}, "417": {"fulltext": "EFFECTS of MONASTICISM 411\\ndaily in the homes of the stricken, ministering to\\ntheir bodily and spiritual needs. Many of them\\nperished in their heroic and self-sacrificing labors.\\nAlms-giving was universally enjoined as a sure\\npassport to heaven. The most glittering rewards\\nwere held out to those who enriched the monks with\\nlegacies to be used in relief of the poor. It was,\\nno doubt, the unselfish activities of the monks that\\ncaused them to be held in such high esteem the\\nresult was their coffers were filled with more gold than\\nthey could easily give away. Thus abuses grew up.\\nBernard said cc Piety gave birth to wealth, and\\nthe daughter devoured the mother. Jacob of\\nVitry complained that money, by various and\\ndeceptive tricks, was exacted from the people by\\nthe monks, most of which adhered cc to their\\nunfaithful fingers. While Lecky eloquently praises\\nthe monks for their beautiful deeds of charity, cc fol-\\nlowing all the windings of the poor man s grief,\\nstill he condones in the strongest terms the action\\nof Henry VIII. in transferring the monastic funds\\nto his own treasury No misapplication of this\\nproperty by private persons could produce as much\\nevil as an unrestrained monasticism.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0421.jp2"}, "418": {"fulltext": "4 i2 MONKS and MONASTERIES\\nIt would be unjust, however, to censure the monks\\nfor not recognizing the evil social effects of indis-\\ncriminate alms-giving. While their system was\\nimperfect, it was the only one possible in an age\\nwhen the social sciences were unknown. It is diffi-\\ncult, even to-day, to restrain that good-natured, but\\nbaneful, benevolence which takes no account of cir-\\ncumstances and consequences, and often fosters the\\ngrowth of pauperism. The monks kept alive that\\nsweet spirit of philanthropy which is so essential to\\nall the higher forms of civilization. It is easier to\\ndiscover the proper methods for the exercise of gen-\\nerous sentiments, than to create those feelings or to\\narouse them when dormant.\\nMonasticism and Religion\\nNo doctrine in theology, or practice of religion,\\nhas been free from monastic influences. An ade-\\nquate treatment of this theme would require volumes\\ninstead of paragraphs. A few points, however, may\\nbe touched upon by way of suggestion to those who\\nmay wish to pursue the subject further.\\nThe effect of the monastic ideal was to emphasize", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0422.jp2"}, "419": {"fulltext": "EFFECTS of MONASTICISM 413\\nthe sinfulness of man and his need of redemption.\\nTo get rid of sin that is the problem of humanity.\\nA quaint formula of monastic confession reads c I\\nconfess all the sins of my body, of my flesh, of my\\nbones and sinews, of my veins and cartilages, of my\\ntongue and lips, of my ears, teeth and hair, of my\\nmarrow and any other part whatsoever, whether it\\nbe soft or hard, wet or dry/ This emphasis on\\nman s sinfulness and the need of redemption was\\nsadly needed in Rome and all down the ages. It\\nwas a protest, says Clarke, against pleasure as the\\nend of life. It proved the reality of the\\nreligious sentiment to a skeptical age. If\\nthis long period of self-torture has left us no other\\ngain, let us value it as a proof that in man religious\\naspiration is innate, unconquerable, and able to\\ntriumph over all that the world hopes and over all\\nthat it fears.\\nThus the monks helped to keep alive the enthu-\\nsiasm of religion. There was a fervor, a devotion,\\na spirit of sacrifice, in the system, which acted as a\\ncorrective to the selfish materialism of the early and\\nmiddle ages. Christian history furnishes many sad\\nspectacles of brutality and licentiousness, of insolent\\nl^:", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0423.jp2"}, "420": {"fulltext": "4H MONKS and MONASTERIES\\npride and uncontrolled greed, masked in the garb\\nof religion. Monasticism, by its constant insistence\\nupon poverty and obedience, fostered a spirit of\\nloyalty to Christ and the cross, which served as a\\nprotest, not only against the general laxity of morals,\\nbut also against the faithlessness of corrupt monks.\\nHarnack says It was always monasticism that\\nrescued the church when sinking, freed her when\\nsecularized, defended her when attacked. It warmed\\nhearts that were growing cold, restrained unruly\\nspirits, won back the people when alienated from\\nthe church. It may have been in harmony with\\ndivine plans, that religion was to have been kept\\nalive and vigorous by excessive austerities, even as\\nin later days it needed the stern and unyielding Pur-\\nitan spirit, now regarded as too grim and severe, to\\ncope successfully with the forces of tyranny and sin.\\nIf it be true, as some are inclined to believe, that\\nthis age is losing a definite consciousness of sin, that\\nin the reaction from the asceticism of the monks and\\nthe gloom of the Puritans we are in danger of mini-\\nmizing the doctrine of personal accountability to God,\\nthen we cannot afford to ignore the underlying ideal\\nof monasticism. In so far as monasticism contributed", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0424.jp2"}, "421": {"fulltext": "EFFECTS of MONASTICISM 415\\nto a normal consciousness of human freedom and\\npersonal guilt, and maintained a grip upon the con-\\nscience of the sinner, it has rendered the cause of true\\nreligion a genuine and permanent service.\\nBut the mistake of the monks was twofold. They\\nexaggerated sin, and they employed unhealthy meth-\\nods to get rid of it. Excessive introspection, instead\\nof exercising a purifying influence, tends to distort\\none s religious conceptions, and creates an unwhole-\\nsome type of piety. Man is a sinner, but he also\\nhas potential and actual goodness. The monks\\nfailed to define sin in accordance with facts. Many\\ninnocent pleasures and legitimate satisfactions were\\nerroneously thought to be sinful. Honorable and\\nuseful aspirations that, under wise control, minister\\nto man s highest development were selected for erad-\\nication. Every instinct of human nature, says\\nW. E. Channing, has its destined purpose in life,\\nand the perfect man is to be found in the propor-\\ntionate cultivation of each element of his character,\\nnot in the exaggerated development of those faculties\\nwhich are deemed primarily good, nor in the repress-\\nion of those which are evil only when their promi-\\nnence destroys the balance of the whole.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0425.jp2"}, "422": {"fulltext": "4 i6 MONKS and MONASTERIES\\nBut the methods employed by the monks to get\\nrid of sin afford another illustration of the fact that\\nnoble sentiments and holy aspirations need to be\\nwisely directed. It is not enough for a mother to\\nlove her child she must know how to give that love\\nproper expression. In her attempt to guide and\\ntrain her loved one she may fatally mislead him.\\nThe modern emphasis upon method deserves wider\\nrecognition than it has received.\\nThe applause of the church that sounded so sweet\\nin the ears of the monk, as he laid the stripes upon\\nhis body, proclaims the high esteem in which\\npenance was held. But the monk cruelly deceived\\nhimself. His self-inflicted tortures developed\\nwithin his soul an unnatural piety, a piety, says\\nWhite, that became visionary and introspective,\\na theology of black clouds and lightning and\\nthunder, a superstitious religion based on dreams\\nand saint s bones. True penitence consists in\\nhigh and holy purposes, in pure and unselfish\\nliving, and not in disfigurements and in misery.\\nDreariness and fear are not the proper manifestations\\nof that perfect love which casteth out fear.\\nThe influence of monasticism upon the doctrine", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0426.jp2"}, "423": {"fulltext": "EFFECTS of MONASTICISM 417\\nof atonement for sin was, in many respects, prejudi-\\ncial to the best interests of religion. The monks\\nare largely responsible for the theory that sin can be\\natoned for by pecuniary gifts. It may be said that\\nthey did not ignore true feelings of repentance, of\\nwhich the gold was merely a tangible expression, but\\nthe notion widely prevailed that the prayers of the\\nmonks, purchased by temporal gifts, secured the for-\\ngiveness of the transgressor. The worship of saints,\\npilgrimages to shrines, and reverence for bones and\\nother relics, were assiduously encouraged.\\nThus the monkish conception of salvation and\\nof the means by which it is to be obtained were at\\nvariance with any reasonable interpretation of the\\nScriptures and the dictates of human reason. It\\nmeasured virtue, says SchafF, cc by the quantity of\\noutward exercises, instead of the quality of the\\ninward disposition, and disseminated self-righteous-\\nness and an anxious, legal, and mechanical religion.\\nThe doctrine of future punishment reached its\\nmost repulsive and abnormal developments in the\\nhands of the monks. A vast literature was pro-\\nduced by them, portraying, with vivid minuteness,\\nAppendix, Note K.\\n27", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0427.jp2"}, "424": {"fulltext": "4 i8 MONKS and MONASTERIES\\nthe pangs of hell. Volcanoes were said to be the\\nportals of the lower world, that heaved and sighed\\nas human souls were plunged into the awful depths.\\nGod was held up as a fearful judge, and the saving\\nmercy of Christ himself paled before the rescuing\\npower of his mother. These fearful caricatures of\\nGod, these detailed, revolting descriptions of pain\\nand anguish, could not but have a hardening effect\\nupon the minds of men. To those, says Lecky,\\nwho do not regard these teachings as true, it must\\nappear without exception, the most odious in the\\nreligious history of the world, subversive of the\\nvery foundations of Christianity.\\nFinally, the greatest error of monastic teaching\\nwas in its false and baneful distinction between the\\nsecular and the religious. Unquestionably the\\nChristian ideal is founded on some form of world-\\nrenunciation. The teachings and example of Jesus,\\nthe lives of the Apostles, and the characters of the\\nearly Christians, exhibit in varying phases the ideal\\nof self-crucifixion. The doctrine of the cross, with\\nall that it signifies, is the most powerful force in\\nthe spread of Christianity. The spiritual nature of\\nman needs to be trained and disciplined. But does", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0428.jp2"}, "425": {"fulltext": "EFFECTS of MONASTICISM 419\\nthis truth lead the Christian to the monastic method\\nWas the self-renunciation of Jesus like that of the\\nascetics, with their ecstasies and self-punishments?\\nIs God more pleased with the recluse who turns\\nfrom a needy world to shut himself up to prayer\\nand meditation, than He is with him who cultivates\\nholy emotions and heavenly aspirations, while pur-\\nsuing some honorable and useful calling? The\\nanswer to these questions discloses the chief fallacy\\nin the monastic ideal, the effect of which was the\\ncreation of an artificial piety. There is no special\\nvirtue in silence, celibacy, and abstinence from the\\nenjoyment of God s gifts to mankind.\\nThe crying need of Christianity to-day is a willing-\\nness on the part of Christ s followers to live for\\nothers instead of self. Men and women are needed\\nwho, like many of the monks and nuns, will identify\\nthemselves with the toiling multitudes, and who will\\nforego the pleasures of the world and the prospects\\nof material gain or social preferment, for the sake\\nof ministering to a needy humanity. The essence\\nof Christianity is a love to God and man that\\nexpresses itself in terms of social service and self-\\nsacrifice. Monasticism helped to preserve that noble", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0429.jp2"}, "426": {"fulltext": "4 2o MONKS and MONASTERIES\\nessence of all true religion. But a revival of the\\napostolic spirit in these times would not mean a\\ntriumph for monasticism. Stripped of its rigid\\nvows of celibacy, poverty and obedience, monasti-\\ncism is dead.\\nThe spirit of social service, the insistence upon\\nsoul-purity, and the craving for participation in the\\ndivine nature, are the fruits of Christianity, not of\\nmonasticism, which merely sought to carry out the\\nChristian ideal. But it is not necessary, in order to\\nrealize this ideal, to wage war on human nature.\\nTrue Christianity is perfectly compatible with wealth,\\nhealth and social joys. The realms of industry,\\npolitics and home-life are a part of God s world. A\\nreligious ideal based on a distorted view of social\\nlife, that involves a renunciation of human joy and\\nthe extinction of natural desires, and that prohibits\\nthe free exercise of beneficent faculties, as conditions\\nof its realization, can never establish its right to per-\\nmanent and universal dominion. The faithful dis-\\ncharge of unromantic, secular duties, the keeping of\\none s heart pure in the midst of temptation, and the\\nunheralded altruism of private life, must ever be as\\nwelcome in the sight of God as the prayers of", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0430.jp2"}, "427": {"fulltext": "EFFECTS of MONASTICISM 421\\nthe recluse, who scorns the world of secular affairs.\\nTrue religion, the highest religion, is possible\\nbeyond the walls of churches and convents. The\\nso-called secular employments of business and poli-\\ntics, of home and school, may be conducted in a\\nspirit of lofty consecration to the Eternal, and so\\ncarried on, may, in their way, minister to the highest\\nwelfare of humanity. The old distinction, therefore,\\nbetween the secular and the sacred is pernicious and\\nfalse. There are some other sacred things besides\\nmonasteries and prayers. Human life itself is holy\\nso are the commonplace duties of the untitled house-\\nhold and factory saints.\\nGod is in all that liberates and lifts,\\nIn all that humbles, sweetens, and consoles.\\nModern monasticism has forsaken the column of\\nSt. Simeon Stylites and the rags of St. Francis. It\\nhas given up the ancient and fantastic feats of ascet-\\nicism, and the spiritual extravagances of the early\\nmonks. The old monasticism never could have\\narisen under a religious system controlled by natural\\nand healthful spiritual ideas. It has no attractions\\nfor minds unclouded by superstition. It has lost", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0431.jp2"}, "428": {"fulltext": "422 MONKS and MONASTERIES\\nits hold upon the modern man because the ancient\\nideas of God and his world, upon which it thrived,\\nhave passed away.\\nSuch are some of the effects of the monastic\\ninstitution. Its history is at once a warning and an\\ninspiration. Its dreamy asceticism, its gloomy cells,\\nare gone. Its unworldly motives, its stern alle-\\ngiance to duty, its protest against self-indulgence,\\nits courage and sincerity, will ever constitute the\\npotent energy of true religion. Its ministrations to\\nthe broken-hearted, and its loving care of the poor,\\nmust ever remain as a shining example of practical\\nChristianity. In the simplicity of the monk s\\nlife, in the idea of brotherhood, in the com-\\nmon life for common ends, a Christian democracy\\nwill always find food for reflection. As the\\nsocial experiments of modern times reveal the hid-\\nden laws of social and religious progress, it will be\\nfound that in spite of its glaring deficiencies, mon-\\nasticism was a magnificent attempt to realize the\\nideal of Christ in individual and social life. As such\\nit merits neither ridicule nor obloquy. It was a\\nheroic struggle with inveterate ignorance and sin, the", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0432.jp2"}, "429": {"fulltext": "EFFECTS of MONASTICISM 423\\nhistory of which flashes many a welcome light upon\\nthe problems of modern democracy and religion.\\nMonastic forms and vows may pass away with\\nother systems that will have their day, but its fervor\\nof faith, and its warfare against human passion and\\nhuman greed, its child-like love of the heavenly\\nkingdom will never die. The revolt against its\\nsuperstitions and excesses is justifiable only in a\\nsociety that seeks to actualize its underlying religious\\nideal of personal purity and social service.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0433.jp2"}, "430": {"fulltext": "", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0434.jp2"}, "431": {"fulltext": "APPEND IX\\nNOTE A\\nThe derivation and meaning of a few monastic terms may be of\\ninterest to the reader.\\nAbbot, from d|8/3a, literally, father. A title originally given to\\nany monk, but afterwards restricted to the head or superior of a mon-\\nastery.\\nAnchoret, anchorite, from the Greek, draxwp??Tifc, a recluse, literally,\\none retired. In the classification of religious ascetics, the anchorets\\nwere those who were most excessive in their austerities, not only\\nchoosing solitude but subjecting themselves to the greatest privations.\\nAscetic, da-K-rjT^s, one who exercises, an athlete. The term was\\nfirst applied to those practicing self-denial for athletic purposes. In its\\necclesiastical sense, it denotes those who seek holiness through self-\\nmortification.\\nCanon Regular. About A. D. 755, Chrodegangus, Bishop of Metz,\\ngave a cloister-life law to his clergy, who came to be called canons,\\nfrom nav v, rule. The canons were originally priests living in a com-\\nmunity like monks, and acting as assistants to the bishops. They\\ngradually formed separate and independent bodies. Benedict XII.\\n(1399) tried to secure a general adoption of the rule of Augustine for\\nthese canons, which gave rise to the distinction between canons regular\\n(i. e., those who follow that rule), and canons secular (those who do\\nnot).\\nCenobite, from the Greek, koiv6s, common, and /3/os, life applied\\nto those living in monasteries.\\nClerks Regular. This is a title given to certain religious orders\\nfounded in the sixteenth century. The principal societies are the\\nTheatines, founded by Cajetan of Thiene, subsequently Pope Paul\\n425", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0435.jp2"}, "432": {"fulltext": "426 APPENDIX\\nIV. and Priests of the Oratory, instituted by Philip Neri, of Florence.\\nThese two orders have been held in high repute, numbering among\\ntheir members many men of rank and intellect.\\nCloister, from the Latin, Claustra, that which closes or shuts, an\\ninclosure hence, a place of religious retirement, a monastery.\\nHermit, or eremite, from the Greek, ep^os, desolate, solitary.\\nOne who dwells alone apart from society, or with but few companions.\\nNot used of those who dwell in cloisters.\\nMonastery, comes from the same source as monk. Commonly\\napplied to a house used exclusively by monks. The term, however,\\nstrictly includes the abbey, the priory, the nunnery, the friary, and in\\nthis broad sense is synonymous with convent, which is from the Latin,\\nconvenire, to meet together.\\nMonk, from the Greek, /a6j/os, alone, single. Originally, a man\\nwho retired from the world for religious meditation. In later use, a\\nmember of a community. It is used indiscriminately to denote all\\npersons in monastic orders, in or out of the monasteries.\\nNun, from nouna, i. e., chaste, holy. The word is probably of\\nCoptic origin r and occurs as early as in Jerome. (Schaff).\\nRegulars. Until the tenth century it was not customary to regard\\nthe monks as a part of the clerical order. Before that time they were\\nknown as religiosi or regulares. Afterwards a distinction was made\\nbetween parish priests, or secular clergy, and the monks, or regular\\nclergy.\\nFor more detailed information on these and other monastic words,\\nsee The Century Dictionary and Cyclopedia, and McClintock and\\nStrong s Encyclopedia.\\nNOTE B\\nThe Pythagoreans are likened to the Jesuits probably on account\\nof their submission to Pythagoras as Master, their love of learning and\\ntheir austerities. Like the Jesuits, the Pythagorean league entangled\\nitself with politics and became the object of hatred and violence. Its", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0436.jp2"}, "433": {"fulltext": "APPENDIX 427\\nmeeting-houses were everywhere sacked and burned. As a philo-\\nsophical school Pythagoreanism became extinct about the middle of\\nthe fourth century.\\nNOTE C\\nThe Encyclopaedia Brittanica divides the monastic institutions into\\nfive classes\\n1. Monks. 2. Canons Regular. 3. Military Orders. 4. Friars.\\n5. Clerks Regular. All of these have communities of women, either\\nactually affiliated to them, or formed on similar lines.\\nSaint Benedict distinguishes four sorts of monks 1. Coenobites,\\nliving under an abbot in a monastery. 2. Anchorites, who retire into\\nthe desert. 3. Sarabaites, dwelling two or three in the same cell. 4.\\nGyrovagi, who wander from monastery to monastery. The last two\\nkinds he condemns. The Gyrovagi or wandering monks were the\\npest of convents and the disgrace of monasticism. They evaded all\\nresponsibilities and spent their time tramping from place to place, liv-\\ning like parasites, and spreading vice and disorder wherever they went.\\nThere were really four distinct stages in the development of the\\nmonastic institution\\n1. Asceticism. Clergy and laymen practiced various forms of self-\\ndenial without becoming actual monks.\\n2. The hermit life, which was asceticism pushed to an external\\nseparation from the world. Here are to be found anchorites, and stylites\\nor pillar-saints.\\n3. Ccenobitism, or monastic life proper, consisting of associations of\\nmonks under one roof, and ruled by an abbot.\\n4. Monastic orders, or unions of cloisters, the various abbots being\\nunder the authority of one supreme head, who was, at first, generally\\nthe founder of the brotherhood.\\nUnder this last division are to be classed the Mendicant Friars, the\\nMilitary Monks, the Jesuits and other modern organizations. The\\nmembers of these orders commenced their monastic life in monasteries,\\nand were therefore coenobites, but many of them passed out of the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0437.jp2"}, "434": {"fulltext": "428 APPENDIX\\ncloister to become teachers, preachers or missionary workers in various\\nfields.\\nNOTE D\\nMatins. One of the canonical hours appointed in the early church,\\nand still observed in the Roman Catholic Church, especially in\\nmonastic orders. It properly begins at midnight. The name is also\\napplied to the service itself, which includes the Lord s Prayer, the\\nAngelic Salutation, the Creed and several psalms.\\nLauds, a religious service in connection with matins j so called from\\nthe reiterated ascriptions of praise to God in the psalms.\\nPrime. The first hour or period of the day follows after matins\\nand lauds originally intended to be said at the first hour after sunrise.\\nTierce, terce. The third hour half-way between sunrise and noon.\\nSext. The sixth hour, originally and properly said at midday.\\nNone, noon. The ninth hour from sunrise, of the middle hour\\nbetween midday and sunset that is, about 3 o clock.\\nVespers, the next to the last of the canonical hours the even-song.\\nCompline. The last of the seven canonical hours, originally said\\nafter the evening meal and before retiring to sleep, but in later medie-\\nval and modern usage following immediately on vespers.\\nB. V. M. Blessed Virgin Mary.\\nNOTE E\\nThe literary and educational services of the monks are described in\\nmany histories, but the reader will find the best treatment of this\\nsubject in the scholarly yet popular work of George Haven Putnam,\\nBooks and Their Makers During the Middle Ages, to which we\\nare largely indebted for the facts given in this volume.\\nNOTE F\\nIn many interesting particulars St. Francis may be compared with\\nGeneral Booth of the Salvation Army. In their intense religious\\nfervor, in their insistence upon obedience, humility, and self-denial, in", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0438.jp2"}, "435": {"fulltext": "APPENDIX 429\\ntheir services for the welfare of the poor, in their love of the submerged\\ntenth, they are alike. True, there are no monkish vows in the Sal-\\nvation Army and its doctrines bear a general resemblance to those of\\nother Protestant communions, but like the old Franciscan order, it is\\ndominated by a powerful missionary spirit, and its members are\\nactuated by an unsurpassed devotion to the common people. In the\\nautocratic, military features of the Army, it more nearly approaches\\nthe ideal of Loyola. It is quite possible that the differences between\\nFrancis and Booth are due more to the altered historical environment\\nthan to any radical diversities in the characters of the two men.\\nNOTE G\\nThe quotations from Father Sherman are taken from an address\\ndelivered by him in Central Music Hall, Chicago, Illinois, on Mon-\\nday, February 5, 1894, in which he extolled the virtues of Loyola\\nand defended the aims and character of the Society of Jesus.\\nNOTE H\\nThose who may wish to study the casuistry of the Jesuits, as it\\nappears in their own works, are referred to two of the most important\\nand comparatively late authorities: Liguori s Tbeologia Moralis\\nand Gury s Compendium Theologies Moralis and Casus Con-\\nscientiaS^ Gury was Professor of Moral Theology in the College\\nRomain, the Jesuits College in Rome. His works have passed\\nthrough several editions. They were translated from the Latin into\\nFrench by Paul Bert, member of the Chamber of Deputies. An\\nEnglish translation of the French rendering was published by B. F.\\nBradbury, of Boston, Massachusetts. The reader is also referred to\\nPascal s Provincial Letters and to Migne s Dictionnaire de cas\\nde Consciences^\\nNOTE I\\nThe student may profitably study the life and teachings of Wyclif\\nin their bearing upon the destruction of the monasteries. Wyclif was", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0439.jp2"}, "436": {"fulltext": "430 APPENDIX\\ndesignated as the Gospel Doctor because he maintained^that the\\nlaw of Jesus Christ infinitely exceeds all other laws. He held to the\\nright of private judgment isMhe interpretation of Scripture, and denied\\nthe infallibility claimed by the pontiffs. He opposed pilgrimages,\\nheld loosely to image-worship and rejected the system of tithing as it\\nwas then carried on. Wyclif was also a persistent and public foe of\\nthe mendicant friars. The views of this eminent reformer were\\ncourageously advocated by his followers, and for nearly two genera-\\ntions they continued to agitate the English people. It is easy to\\nunderstand, therefore, how Wyclif s opinions assisted in preparing the\\nnation for the Reformation of the sixteenth century, although it\\nseemed that Lollardy had been everywhere crushed by persecution.\\nThe Lollards condemned, among other things, pilgrimages to the\\ntombs of the saints, papal authority and the mass. Their revolt\\nagainst Rome led in some instances to grave excesses.\\nNOTE J\\nIn France, the religious houses suppressed by the laws of Feb-\\nruary 13, 1790, and August 18, 1792, amounted (without reckoning\\nvarious minor establishments) to 820 abbeys of men and 255 of\\nwomen, with aggregate revenues of 95,000,000 livres.\\nThe Thirty Years War in Germany wrought much mischief to\\nthe monasteries. On the death of Maria Theresa, in 1780, Joseph\\nII., her son, dissolved the Mendicant Orders and suppressed the greater\\nnumber of monasteries and convents in his dominions.\\nAlthough Pope Alexander VII. secured the suppression of many\\nsmall cloisters in Italy, he was in favor of a still wider abolition on\\naccount of the superfluity of religious institutes, and the general\\ndegeneration of the monks. Various minor suppressions had taken\\nplace in Italy, but it was not until the unification of the kingdom that\\nthe religious houses were declared national property. The total num-\\nber of monasteries suppressed in Italy, down to 1882, was 2,255,.\\ninvolving an enormous displacement of property and dispersion of\\ninmates.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0440.jp2"}, "437": {"fulltext": "APPENDIX 431\\nThe fall of the religious houses in Spain dates from the law of June\\n2i, 1 #3 5, which suppressed nine hundred monasteries at a blow. The\\nremainder were dissolved on October nth, in the same year.\\nNo European country had so marfy religious houses in proportion to\\nits population and area as Portugal. In 1834 the number suppressed\\nexceeded 500.\\nNOTE K\\nThe criticism of SchafF is just in its estimate of the general influ-\\nence of the monastic ideal, but there were individual monks whose\\nviews of sin and salvation were singularly pure and elevating. Saint\\nHugh, of Lincoln, said to several men of the world who were praising\\nthe lives of the Carthusian monks Do not imagine that the king-\\ndom of Heaven is only for monks and hermits. When God will\\njudge each one of us, he will not reproach the lost for not having been\\nmonks or solitaries, but for not having been true Christians. Now, to\\nbe a true Christian, three things are necessary and if one of these\\nthree things is wanting to us, we are Christians only in name, and\\nour sentence will be all the more severe, the more we have made pro-\\nfession of perfection. The three things are Charity in the heart,\\ntruth on the lips, and purity of life if we are wanting in these, we are\\nunworthy of the name of Christian.\\nTHE END", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0441.jp2"}, "438": {"fulltext": "", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0442.jp2"}, "439": {"fulltext": "INDEX\\nAbbey, see Monastery.\\nAbbot, meaning of word, 425 5\\nas father of family of monks,\\n143 election of, 144; descrip-\\ntion of installation of, 145\\nwealth and political influence\\nof, 147 disorders among lay,\\n179 as a feudal lord, 373 in\\nlegislative assemblies, 400.\\nAbelard opposed by Bernard, 196.\\nAbraham, St., the hermit, 50;\\nquoted, 60.\\nAbstinence, no virtue in false, 419.\\nAccountability, personal, sense of\\nmaintained by monks, 414.\\nAct of Succession, 298.\\nAgriculture, monasteries centers\\nof, 1555 and the Cistercian\\nmonks, 192; fostered by monks,\\n403. See Benedict, Order of\\nSt.\\nAlaric the Goth sacks Rome, 103.\\nAlbans, St. Abbey of, Morton on\\nits vices, 338.\\nAlbertus Magnus, a Dominican,\\n242.\\nAlbigensians, Hallam on doctrines\\nof, 232 j Hardwick on same,\\n233 Dominic preaches against,\\n2345 Dominic s part in crusade\\nagainst, 235.\\nANGLO-SAXON CHURCH\\nAlcuin, on corruptions of monks,\\n173 education and, 167.\\nAlexander IV., Pope, on the stig-\\nmata of St. Francis, 221; and the\\nUniversity of Paris quarrel, 250.\\nAlfred, King, the Great, com-\\nplains of monks, 1735 his re-\\nformatory measures, 181.\\nAlien Priories, confiscated, 3385\\norigin of, 340.\\nAllen, on the fate of the Temp-\\nlars, 202 on Dominic and the\\nAlbigensian crusade, 238 on\\nspiritual pride of the Mendicants,\\n2575 on the genius of feudal-\\nism, 373 5 on the deficiencies\\nof monastic characters, 394.\\nAlmsgiving, see Charity.\\nAlverno, Mount, and the stigmata\\nof St. Francis, 219.\\nAmbrose, embraces ascetic Christ-\\nianity, 84 Theodosius on, 1 1 5 j\\nsaying of Gibbon applied to,\\n116 j describes Capraria, 126\\nhis influence on Milanese wom-\\nen, 126.\\nAmmonius, the hermit, visits\\nRome, 72.\\nAnglicans, claims of, respecting\\nthe early British Church, 162.\\nAnglo-Saxons and British Chris-\\ntianity, 164.\\nAnglo-Saxon Church, effect of\\nDanish invasion on, 1815\\n28\\n433", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0443.jp2"}, "440": {"fulltext": "434\\nINDEX\\nANGLO-SAXON CHURCH\\neffect of Dunstan s work on,\\n187. See Britain.\\nAnslem, of Canterbury, on flight\\nfrom the world, 369.\\nAnthony, St., visits Paul of\\nThebes, 375 his strange experi-\\nences, 3 8 buries Paul, 41 birth\\nand early life of, 43 his aus-\\nterities, 44, 45 5 miracles of,\\n46 5 his fame and influence, 47\\nhis death, 48 Taylor on biog-\\nraphy of, 48.\\nAp Rice, a Royal Commissioner,\\n3\\nAquinas, Thomas, a Dominican,\\n242.\\nAscetic, The, his morbid intro-\\nspection, 392 5 meaning of word,\\n425. See Monks and Hermits.\\nAsceticism, in India, 18-20, 357\\namong Chaldeans, 20 in China,\\n20 j among the Greeks, 21,22 5\\nthe Essenes, 235 in apostolic\\ntimes, 27 5 the Gnostics, 27\\nand the Bible, 30, 3665 in\\npost-apostolic times, 3 1 5 modi-\\nfications of, under Basil, 64\\nprotests against, in early Rome,\\n124 y various forms of, 3855\\neffects of, 391, 401. See Mo-\\nnasticism.\\nAske, Robert, heads revolt against\\nHenry VIII., 326.\\nAthanasius, St. visits hermits, 3 5\\nhis life of Anthony, 42 3 influ-\\nence of same on Rome, 80,\\n83 j spreads Pachomian rule,\\n6 3 visits Rome, 7 1 and effect\\nof, 80 visits Gaul, 1 19 his say-\\ning on fasting, 121.\\nAtonement, for sin, the monk s\\nBASIL THE GREAT\\ninfluence on doctrine of, 417.\\nAugustine, Bishop of Hippo, his\\nlife, and services to monasti-\\ncism, 117, 119 influenced by\\nbiography of Anthony, 43\\non marriage and celibacy, 1 1 2 j\\ncharges monks with fraud, 128.\\nAugustine, Rule of, adopted by\\nDominic, 232, 241.\\nAugustine, the monk, his mission\\nto England, 161.\\nAugustinians, 246.\\nAurelius, Emperor, Christianity\\nduring reign of, 124.\\nAusterities, Robertson on, 94.\\nSee Asceticism and Self-denial\\nAustin Canons, 118.\\nB\\nBacon, Roger, a Franciscan, 228 j\\nimprisonment of, 407.\\nBagot, Richard, on the English\\nreformation, 345.\\nBale, John, on the fall of the\\nmonasteries, 333.\\nBaluzii, on the prosperity of the\\nFranciscans, 255.\\nBangor, Monastery of, founded,\\n1235 slaughter of its monks,\\n165.\\nBarbarians, the struggle of the\\nmonks with, 148, 149, 170 j\\nconversion of, 398.\\nBasil the Great, 63 revolts\\nagainst excessive austerities,\\n64 founder of Greek rao-\\nnasticism, 64, 65 5 his rules,\\n65 adopts irrevocable vows,\\n65 j on marriage, 66 j enforces\\nstrict obedience, 66.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0444.jp2"}, "441": {"fulltext": "INDEX\\n435\\nBEDE\\nBede,The Venerable, on the British\\nChurch, 1235 on monks and\\nanimals, 156.\\nBegging Friars, see Mendicants,\\nFranciscans and Dominicans.\\nBenedict, Pope, XI., 221 XII.,\\nconsecrates Monte Cassino,\\n135 on the stigmata of St.\\nFrancis, 221.\\nBenedict of Aniane, his attempted\\nreform, 176.\\nBenedict, of Nursia, birth and\\nearly life, 1 3 1 j his trials, 132;\\nhis fame attracts followers, 133;\\nhis strictness provokes opposi-\\ntion, 1335 retires to Monte Cas-\\nsino, 134 5 conquers Paganism,\\n1355 his miracles and power\\nover barbarians, 137; his last\\ndays, 1 3 8 5 his rules, 1385 Schaff\\non same, 148 5 Cardinal New-\\nman on mission of, 149 saying\\nof, on manual labor, 403.\\nBenedict, Order of St., 131 rules\\nof, 1385 the novitiate, 1405\\ndaily life of monks, 140 mean-\\ning of term order, 11 143;\\nabbots of, 144; manual labor,\\n147, 403 Schaff on rules of,\\n148 5 its dealings with barba-\\nrians, 148, 398 5 its literary and\\neducational services, 1 5 1 5 its\\nagricultural work, 155, 404;\\nspread of, 158 its followers,\\namong the royalty, 159.\\nBernard, of Clairvaux, his birth\\nand monastic services, 193\\ncharacter of his monastery,\\n1925 on drugs and doctors,\\n1 94 his reforms, 195; Vaughan\\non, 195 Storrs on, 197; the\\nBRUNO\\nCrusades, 1975 on the abuses\\nof charitv, 411.\\nBernardone, Peter, father of Fran-\\ncis, 208. See Francis.\\nBethlehem, Jerome s monasteries\\nat, 85, 88 Paula establishes\\nmonasteries at, 100.\\nBible, The, and monasticism, 30,\\n376.\\nBigotrv, of monks, 394.\\nBiography, monastic history cen-\\nters in, 84.\\nBjornstrom, on the stigmata, 223.\\nBlaesilla, murmurs against monks\\nat her funeral, 125.\\nBlunt, on the fall of the monas-\\nteries, 333.\\nBoccaccio, comments on his visit\\nto Monte Cassino, 136.\\nBoleyn, Anne, and Henry VIII.,\\n294. _\\nBollandists, Catholic, on Dominic\\nand the Inquisition, 238.\\nBonaventura, on the stigmata of\\nFrancis, 2205 a Franciscan, 228\\non vices of the monks, 337.\\nBoniface, the apostle to the Ger-\\nmans, 167.\\nBonner, Bishop, persuades Prior\\nHoughton to sign oath of\\nsupremacv, 303.\\nBrahminism, asceticism under, 19.\\nBritain, Tertullian, Origen, and\\nBede, on Christianity in, 123\\nrelation of early church in, to\\nRome, 162 monasticism in,\\n162, 168.\\nBrotherhood of Penitence, 229.\\nBruno, the abbot of Cluny, 177.\\nBruno, founder of Carthusian order,\\n1 8 8 Ruskin on the order, 1895", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0445.jp2"}, "442": {"fulltext": "43 6\\nINDEX\\nBRUNO\\nthe monastery of the Chartreuse,\\n1895 his eulogy of solitude,\\n39 6\\nBryant, poem of, on fall of mon-\\nasteries, 353.\\nBuddha, on the ascetic life, 357.\\nBuddhism, asceticism under, 19.\\nBurke, Edmund, quoted by Gas-\\nquet on fall of monasteries, 3 1 z.\\nBurnet, on report of Royal Com-\\nmissioners, 316.\\nBury, Father, on Chinese monks,\\n20.\\nCambridge, University of, the\\nfriars at, 252, 405.\\nCampeggio, Cardinal, the divorce\\nproceedings of Henry VIII. and,\\n294.\\nCapraria, Rutilius and Ambrose\\non island of, 126.\\nCapuchins, 246.\\nCarlyle, Thomas, on Mahomet,\\n33 quotes Jocelin on Abbot\\nSamson s election, 145 on the\\ntwelfth century, 157; on the\\nmonastic ideal, 174 on Jesuiti-\\ncal obedience, 271 j views of,\\ncriticised, 278.\\nCarmelites, 246.\\nCarthusians, The, establishment of,\\n188} famous monastery of, 189;\\nrules of, 189 in England, 191,\\n334. See Charterhouse.\\nCassiodorus, the literary labors of,\\n152.\\nCasuistry, of the Jesuits, 272\\n429.\\nCatacombs, visited by Jerome, 87.\\nCHARITY\\nCatharine, of Aragon, Henry s\\ndivorce from, 293.\\nCatholic, Roman, see Rome,\\nChurch of.\\nCelibacy, praised by Jerome and\\nAugustine, 1125 views of Hel-\\nvidius on, opposed by Jerome,\\n113; the struggle to establish\\nsacerdotal, 1835 Lingard on,\\n183; Lea on, 184; vow of,\\n380; and Scripture teaching,\\n381; early Fathers on, 3815\\na modern ecclesiastic s reasons\\nfor, 381; how vow of, came to\\nbe imposed, 3825 no special\\nvirtue in, 419.\\nCellani, Peter, Dominic retires to\\nhouse of, 238.\\nCeltic Church, see Britain.\\nCenobites, meaning of term, 425 5\\norigin of, in the East, 5 7 habits\\nof early, 58 aims of, 60.\\nChalcis, desert of, 87.\\nChaldea, asceticism in, 20.\\nChalippe, Father Candide, on\\nmiracles of saints, 224.\\nChanney, Maurice, on fall of the\\nCharterhouse, 302.\\nChanning, William E., on vari-\\nous manifestations of the ascetic\\nspirit, 3855 on exaggerations of\\nmonasticism, 415.\\nChapter, The, defined, 144; of\\nMats, 228.\\nChapuys, despatches of, to Charles\\nV., 297.\\nCharity, of monks, 348, 410 j\\ntrue and false, 348, 412 Ber-\\nnard, Jacob of Vitry and Lecky\\non abuses of, 411 as a pass-\\nport to Heaven, 411.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0446.jp2"}, "443": {"fulltext": "INDEX\\n437\\nCHARLEMAGNE\\nCharlemagne, 1 1 8\\nCharles V., Emperor, Pole writes\\nto, 296 Chapuy s despatches\\nto, 297.\\nCharterhouse, of London, 1915\\nexecution of monks of, 301,\\n334 and the progress of Eng-\\nland, 343. See Carthusians.\\nChartreuse, Grand, monastery,\\nChastity, vow of, in Pachomian\\nrule, 61. See Celibacy.\\nChina, asceticism in, 20.\\nChinese monks, Father Bury on,\\n20.\\nChrist, see Jesus Christ.\\nChristian clergy, character of, in\\nthe fourth century, 77.\\nChristian ideal, tending toward\\nfanaticism, 129.\\nChristian discipleship, nature of\\ntrue, 390.\\nChristianity, asceticism and apos-\\ntolic, 27, 28, 31 conquers\\nRoman empire, 71, 76 endan-\\ngered by success, 77 in Rome\\nin the fourth century, 79 Lord\\non same, 80 is opposed to fa-\\nnaticism, 94 in ancient Britain,\\n123, 161, 162 Clarke on, 171 j\\nMozoomdar on essential prin-\\nciple of, 359 j requires some\\nsort of self-denial, 390, 418,\\n419 monasticism and, com-\\npared, 420; monasticism fur-\\nnishes example of, 422. See\\nBritain and Church.\\nChrysostom, becomes an ascetic,\\n84 brief account of life of,\\n116; monastic cause furthered\\nby, 117.\\nCOMMISSIONERS\\nChurch, Christian, the triumphant,\\ncompared with church in age of\\npersecution, 109 ideal of, fur-\\nthers monasticism, 129 j and\\nthe barbarians, 149 5 of the\\nthirteenth century, 206 j its\\nlife-ideal, 3695 its union with\\npaganism, 370. See Anglo-\\nSaxon Church, Britain, and\\nEngland, Church of.\\nCistercian Order, the monks and\\nrule of, 192 j decline of, 193.\\nCiteaux, Monastery at, 192.\\nCivic duties and monasticism, 399.\\nSee Monasticism.\\nClairvaux, Bernard of, see Bernard 3\\nMonastery of, 193.\\nClara, St., Nuns of, founded, 228.\\nClarke, William Newton, on Chris-\\ntianity of first and second cen-\\nturies, 171.\\nClarke, James Freeman, on Brah-\\nmin ascetics, 20.\\nClassics, Jerome s fondness for the,\\n95 the monks and the, 405.\\nClement XIV., Pope, dissolves\\nthe Society of Jesus, 279.\\nClergy of the Christian Church, 77.\\nClinton, Lord, on the work of\\nsuppression, 311.\\nCloister, 426. See Monastery.\\nCluny, Monastery at, 1775 the\\ncongregation of, 178.\\nCoke, Sir Edward, quoted, 329.\\nColumba, St. his church relations,\\n162.\\nCommissioners, The Royal, ap-\\npointed to visit monasteries of\\nEngland, their methods, 308,\\n333; character of, 311; begin\\ntheir work, 313; their report,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0447.jp2"}, "444": {"fulltext": "43\u00c2\u00ab\\nINDEX\\nCOMMISSIONERS\\n316 j Parliament acts on same,\\n3i9-\\nConfession, among the Jesuits, 269.\\nConscience, liberty of, renounced\\nby monks, 394.\\nConstantine the Great, 71.\\nContemplation, John Tauler on,\\n395 j Bruno on, 396.\\nConvents. See Monasteries.\\nCopyright, first instance of quarrel\\nfor, 170.\\nCouncil, of Saragossa, 1225 of\\nTrent, 382 Lateran, 242.\\nCourt of Augmentation, 319.\\nCrocella, Santa, chapel of, 1 3 1\\nRomanus the monk, 131.\\nCromwell, Richard, on Sir John\\nRussell, 326.\\nCromwell, Thomas, his life and\\naims, 308 j Green and Froude\\non, 309 his religious views,\\n3095 Foxe and Gasquet on char-\\nacter of, 310 becomes Vice-\\ngerent, 310; inspires terror and\\nhatred, 3 24 5 his removal de-\\nmanded, 326 overcomes the\\nPilgrims of Grace, 326 bribed\\nfor estates, 329.\\nCross, loyalty to the, fostered by\\nmonks, 4145 power of the\\ndoctrine of, 418.\\nCrusades, effect of, on monastic\\ntypes, 373. See Military Orders\\nand Bernard.\\nCyril, Bishop of Alexandria, 61\\nand murder of Hypatia, 68.\\nDamian, Church of St., repaired\\nby Francis, 211, 214.\\nDOMINICANS\\nDanish invasion of England, its\\nconsequences, 180.\\nDante, on Francis and poverty,\\n215.\\nDemocracy, Christian, and monas-\\nticism, 422.\\nDesert, Jerome on attractions of,\\n89.\\nDe Tocqueville, on self-subjec-\\ntion, 143.\\nDhaquit, the Chaldean, quoted,\\n20.\\nDharmapala, on the ascetic ideal\\nin India, 357.\\nDill, Samuel, on Rome s fall and\\nthe Christian Church, 74, 79,\\n108, 109.\\nDomestic life, a field of forbidden\\nfruit, 394, 398. See Family-\\nideal and Jerome.\\nDominic, St., Innocent III. dreams\\nof, 216; early life of, 2 3 o j his\\nmother s dream, 231 visits\\nLanguedoc, 2325 rebukes papal\\nlegates, 234 his crusade against\\nAlbigensians, 234; his relation\\nto the Holy Inquisition, 2355\\nestablishes his order, 2395 at\\nRome, 239 his self-denial and\\ndeath, 240; canonized, 241.\\nDominic, St., Nuns of, 242.\\nDominicans, The, the Inquisition\\nand, 238; order of, founded,\\n239 constitution of the order\\nof, 241 j spread of, 241 5 em-\\ninent members, 242 5 three\\nclasses of, 242 the preaching\\ncf, 249 quarrel with the Fran-\\nciscans, 249 enter England,\\n251 i fatal success and decline\\nof, 253, 256; on the stigmata", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0448.jp2"}, "445": {"fulltext": "INDEX\\n439\\nDOMINICANS\\nof Francis, 2215 liberal educa-\\ntion and, 408.\\nDucis, on the Hermits, 32.\\nDuns Scotus, a Franciscan, 228.\\nDunstan, reforms of, 1825 his\\ncharacter and life-work, 186.\\nEast, monasticism in the, see\\nMonasticism and Monks.\\nEchard, a Dominican, 242.\\nEckenstein, Lina, on Morton s\\nletter, 339.\\nEdersheim, on the Essenes, 24.\\nEdgar, King, aids Dunstan in\\nreform, 186.\\nEducation, The Mendicants and,\\n248 the monks further, in\\nEngland, 253 the effect of\\nmonasticism on, 407.\\nEdward I. and III., confiscate\\nalien priories, 338.\\nEgypt, The hermits of, 3 3 5 Kings-\\nley and Waddington on same,\\n34-\\nElijah, and asceticism, 30.\\nElizabeth, Princess, and the Act\\nof Succession, 298.\\nEndowments of monasteries, abol-\\nished by first Mendicants, 244 5\\nreason for some, 361.\\nEngland, Church of, separates from\\nRome, 3285 causes of, and by\\nwhom separation secured, 340,\\n342. See Britain.\\nEssenes, asceticism of, 23.\\nEthelwold, aids Dunstan, 186.\\nEudoxia, Empress, banishes Chrys-\\nostom, 117.\\nEustochium, see Paula.\\nFRANCIS\\nFabiola, St., Lecky on her chari-\\nties, 105 her care for sick,\\n105 her death, 105.\\nFamily-ideal, of monastery, Taun-\\nton on, 1 43 See Domestic Life.\\nFanaticism, Christianity hostile to,\\n94 tendency toward, among\\nearly Christians, 129.\\nFarrar, on the luxury of Rome, 75.\\nFasting, amusing instance of rebel-\\nlion of monks against, 120;\\nAthanasius on, 121. See Self-\\ndenial, Ascetic and Asceticism,\\nFerdinand, of Austria, educated\\nby Jesuits, 277.\\nFeudalism, monasticism affected\\nby, 373-\\nFinnian, the monk, quarrels with\\nColumba, 170.\\nFisher, G. P. on the stigmata of\\nFrancis, 223.\\nFisher, execution of, by Henry\\nVIII., 301, 306.\\nFilial love, strangulation of, by\\nmonks, 397.\\nForsyth, on St. Francis, 225.\\nFoxe, on Thomas Cromwell, 310.\\nFrance, New, and the Jesuits, 282.\\nFrancis, St., his birth and early\\nyears, 208 5 his dreams and sick-\\nness, 209 5 visits Rome, 210 j\\nseeking light on his duty, 210,\\n211; sells his father s mer-\\nchandise and keeps proceeds,\\n211; renounces his father, 2125\\nassumes monkish habit, 213\\nrepairs Church of St. Damian,\\n2145 Dante on poverty and,", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0449.jp2"}, "446": {"fulltext": "44\u00c2\u00b0\\nINDEX\\nFRANCIS\\n2 1 5 j visits Innocent III. ,2165\\nvisits Mohammedans, 217; a\\nlover of birds, 2175 Long-\\nfellow s poem on a homily of,\\n218 his temptations, 218 the\\nstigmata, 2195 death of, 224;\\nhis character, 225 his rule,\\n226 on prayer and preaching,\\n249 method of, forsaken, 421.\\nFranciscans, The, first year of,\\n215; order of, sanctioned, 216,\\n217; three classes of, 226;\\nthe rule of, 226; Sabatier on\\nrule of, 2275 the title Friars\\nMinor, 2275 number of, 228\\nSt. Clara and, 228 5 The Third\\nOrder of, 229 5 quarrel over\\nthe vow of poverty, 246 pros-\\nperity of, 246 educational work\\nof, 248 quarrel with Domini-\\ncans, 249 settle in England,\\n251 j Baluzii on success of, 255\\nfatal success of, 253.\\nFratricelli, sketch of the, 247.\\nFreedom, religious, want of, 402.\\nFriars, Begging, see Franciscans,\\nDominicans and Mendicants.\\nFriars Minor, 227.\\nFroude, on the Charterhouse\\nmonks, 302, 3045 on Thomas\\nCromwell, 309 5 on the report\\nof the Royal Commissioners,\\n3 1 7 j on the Catholics and the\\nReformation, 346.\\nFuture punishment, the monks and\\nthe doctrine of, 417.\\nGairdner, on Henry s breach with\\nRome, 301.\\nGREEN\\nGalea, the Goth, awed by St.\\nBenedict, 137.\\nGardiner, burns heretics, 311.\\nGasquet, on Thomas Cromwell,\\n310 j quotes Burke on the sup-\\npression, 312.\\nGauls, monastic, complain to St.\\nMartin, 120.\\nGermany, monasticism enters, 122.\\nGervais, reason for his donations,\\n361.\\nGibbon, on bones of Simeon, 5 7\\non Egyptian monks, 62 on\\nRoman marriages, no 5 saying\\nof, applied to Ambrose, 116;\\non military orders, 199 quotes\\nZosimus, 348 j on the monastic\\naim, 362 5 on the character of\\nthe monks, 388.\\nGindeley, on the Jesuits and the\\nThirty Years War, 277.\\nGiovanni di San Paolo, on gospel\\nperfection, 226.\\nGlastonbury, fall of Abbey of,\\n314.\\nGnostics, and asceticism, 27, 366.\\nGodfrey de Bouillon, endows Hos-\\npital of St. John, 201.\\nGodric, his unique austerities, 132.\\nGoldsmith, on the English char-\\nacter, 166.\\nGrand Chartreuse, monastery, 189.\\nGreece, asceticism in, 20.\\nGreeks, ancient, asceticism among\\nthe, 21.\\nGreek Church, monasticism of the,\\n64, 67.\\nGreen, J. R., on the preaching\\nfriars, 254; on Thomas Crom-\\nwell, 309; on the suppression,\\n3*3-", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0450.jp2"}, "447": {"fulltext": "INDEX\\n44 1\\nGREGORY OF NAZIANZA\\nGregory of Nazianza, on ascetic\\nmoderation, 65.\\nGregory, Pope, I., 138; II.,\\n1355 VII., 160, 178; IX.,\\n241 X., 245.\\nGregory, St., Monastery of, rules\\nof, 141.\\nGriffin, Henry, on the Royal Com-\\nmissioners, 311.\\nGrimke,on historic movements,84.\\nGuigo, rules of, 190 5 on vow of\\nobedience, 383.\\nGuizot, on state of early Europe,\\n149 5 on the Benedictines, 404\\non monastic education, 407.\\nGustavus, contrasted to monks,\\n394-\\nGuzman, see Dominic.\\nH\\nHallam, on the Albigensians, 233,\\n235 on the suppression, 334;\\non charity of the monks, 349.\\nHappiness, the key to, 392.\\nHardwick, on the Albigensian\\ndoctrines, 233.\\nHarnack, on early ascetics, 28\\non nominal Christianity of\\nRome, 77 on life-ideal in the\\nearly church, 129 on monasti-\\ncism and the church, 414.\\nHell, the monks 1 teachings about,\\n4I 7\\\\\\nHelvidius, on celibacy, 113.\\nHenry, King, II. and the British\\nchurch, 1655 III., invites stu-\\ndents to England, 2525 IV.,\\nconfiscates alien priories, 338.\\nHenry VIII., and the independence\\nof English church, 1635 and\\nHILL\\nthe fall of the monasteries, 286 5\\nopinions respecting his char-\\nacter, 288, 290 j inconsistencies\\nof, 291; Defender of the\\nFaith, 2935 his divorce from\\nCatharine, 293 breach with\\nRome, 294, 300 dangers to\\nhis throne, 2955 monks enraged\\nat, 2965 as Head of the\\nChurch, 297, 298 5 Act of Suc-\\ncession, 298 Oath of Suprem-\\nacy, 29 8, 301 5 excommunicated,\\n306 the struggle for power,\\n324; suppresses Pilgrims of\\nGrace, 3265 his use of mo-\\nnastic revenues, 328, 330;\\nCoke on his promises to Parlia-\\nment, 329 his motives for the\\nsuppression, 3325 Hooper on\\nreforms of, 3395 an uncon-\\nscious agent of new forces, 344\\ntwo epochs met in reign of,\\n346 j Lecky on his use of mo-\\nnastic funds, 41 1.\\nHeresy, growth of, in thirteenth\\ncentury, 206 5 monks attempt\\nextirpation of, 261, 402 5 Jesuits\\nand, 276, 409.\\nHeretical sects, attack vices of\\nmonks, 245.\\nHermit life, founder of, 355 un-\\nsuited to women, 107.\\nHermits, The, of India, 20 of\\nEgypt, 33 5 their mode of life,\\n49 visit Rome, 71 effect of\\nstory of, in Rome, 71, 80, 845\\nof Augustine, 246.\\nHilarion, the hermit, 49.\\nHildebrand, see Gregory VII.\\nHill, on manual labor, 142 on\\nfall of monasticism, 345.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0451.jp2"}, "448": {"fulltext": "442\\nINDEX\\nHISTORY\\nHistory, monastic contributions to,\\n406.\\nHoensbroech, Count Paul von, on\\nJesuitical discipline, 268.\\nHoliness, false views of, 421. See\\nSoul-purity and Salvation.\\nHoly Land, motives for exodus\\nto, 97.\\nHoly Maid of Kent, 337.\\nHome-life, not to be despised, 420.\\nHonorius, III., Pope, sanctions\\nFranciscan Order, 217 con-\\nfirms Dominican Order, 239.\\nHooper, Bishop, on Henry s re-\\nforms, 339.\\nHospital, Knights of, see Knights.\\nHospitals, founded by Fabiola,\\n105 5 Lecky on, 105 result\\nof woman s sympathy, 111.\\nHoughton, Prior, see Charterhouse.\\nHousehold duties, Jerome on, 114.\\nSee Domestic Life.\\nHouse of Lords, majority in the,\\nchanged, 347.\\nHouses, Religious, see Monas-\\nteries.\\nHugh, St., of Lincoln, and the\\nswan, 157; Ruskin on, 189.\\nHuman affection, monks indiffer-\\nent to, 394, 397.\\nHume, on the suppression, 333.\\nHypatia, Kingsley s, quoted, 61\\ndeath of, 68.\\nI\\nSee Mo-\\nIdeal, monastic, 354.\\nnasticism.\\nIgnatius, St., see Loyola.\\nIndependence, Jesuitism and per-\\nsonal, 270 of thought, re-\\nJEROME\\nnounced by monks, 394. See\\nFreedom, Liberty.\\nIndia, asceticism in$ 18, 357.\\nIndia, monasticism in, 18, 357,\\n358 causes of same, 355.\\nIndividual, influence of the, 91\\neffect of self-sacrifice upon the,\\n3905 effect of solitude upon\\nthe, 393.\\nIndustry, modern, not to be des-\\npised, 420.\\nInnocent, Pope, III., 216, 234,\\n239,242; IV., 250; VIII., 339.\\nInquisition, The Holy, the Albi-\\ngensian crusade and, 233 rela-\\ntion of Dominicans toward, 235;\\nits establishment and manage-\\nment, 238.\\nIntellectual progress, monasticism\\nopposed to true, 407 5 in Eu-\\nrope, 409.\\nIntrospection, evil effects of mcr-?\\nbid, 392.\\nIona, Monastery of, 168.\\nIreland, St. Patrick labors in, 123\\nmonasteries of, as centers of\\nculture, 169.\\nIsidore, the hermit, visits Rome, 72.\\nItineracy, substituted for seclu-\\nsion in cloister, 244.\\nJacob of Vitry, on abuses of chari-\\nty, 411.\\nJames, the Apostle, quoted on\\nrich men, 377.\\nJerome, St., his life of Paul of\\nThebes, 35 on Pachomian\\nmonks, 59; his letter to Rus-\\nticus, 59; on solitude, 61 5 on", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0452.jp2"}, "449": {"fulltext": "INDEX\\n443\\nJEROME\\nnumber of Egyptian monks,\\n63 on clergy of the fourth and\\nfifth centuries, 77; in his cell,\\n855 Schaff on, 86; his birth\\nand early life, 86 his travels,\\nand austerities, 87, 92; or-\\nganizes monastic brotherhood,\\n88 j his literary labors, 88\\nglorifies desert life, 89; in-\\nfluences Rome, 91 his tempta-\\ntions, 93 his fondness for the\\nclassics, 95 his biographies of\\nRoman nuns, 96 his life of\\nSt. Paula, 97, and of Marcella,\\n102 on folly of Roman women,\\n1085 on marriage and celibacy,\\n1 1 2 5 on household duties, 113;\\nattacks the foes of monks, 127\\non vices of monks, 128 on\\nmonastic aim, 360 on the\\nnatural, 366.\\nJesuits, see Jesus, The Society of.\\nJesuits, The Pagan, 22, 426.\\nJesus Christ, the Essenes and, 26\\nquoted by early ascetics, 31,\\nand by Jerome, 92; teachings\\nof, used by monks, 366, 3765\\nhis doctrine of wealth, 377;\\nhis attitude toward rich men,\\n379 the doctrine of the cross\\nand, 418.\\nJesus, The Society of, Sherman on\\nnature of, 258 5 rejects seclu-\\nsion, 258; Bishop Keane on,\\n2 59 2 73 5 now differs from\\nother monastic communities,\\n259 founded by Loyola, 264\\nconstitution and polity of, 265\\ngrades of members of, 265\\nvow of obedience in, 266 von\\nHoensbroech on, 268 con-\\nJUVENAL\\nfession in, 269 j Carlyle on\\nobedience in, 271 casuistry of,\\n272, 429 its doctrine of prob-\\nabilism, 2745 the Roman\\nChurch and, 275 Roman foes\\nof, 276 mission of, 276 its at-\\ntitude toward Reformation, 277;\\nthe Thirty Years War and, 277;\\ncalumnies against, 279 Clem-\\nent XIV. dissolves, 279 ex-\\npulsion of, from Europe, 2795\\nmissionary labors of, 280 Park-\\nman contrasts, with Puritans,\\n281 failure of, 283 restora-\\ntion of, 283 causes for rise of,\\n3 74 hostility of, to free govern-\\nment, 402 liberal education\\nopposed by, 409. See Loyola.\\nJewish asceticism, 23.\\nJocelin, quoted by Carlyle, 145.\\nJohn, King, confiscates alien\\npriories, 338.\\nJohn, St., Knights of, see Knights.\\nJohn, St., of Calama, visits his\\nsister in disguise, 397.\\nJohn, the Apostle, on love of the\\nworld, 377.\\nJohn the Baptist, and asceticism,\\n3\u00c2\u00b0-\\nJohnson, on Monastery of Iona,\\n168.\\nJoseph, St. Church of, in England,\\n163.\\nJosephus on the Essenes, 23.\\nJovinian, hostility of, toward\\nmonks, 127; compared by\\nNeander to Luther, 127.\\nJulian, Emperor, the exodus of\\nmonks and the, 127.\\nJuvenal, satire of, on Roman\\nwomen, 82.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0453.jp2"}, "450": {"fulltext": "444\\nINDEX\\nKEANE\\nK\\nKeane, Bishop, on the Jesuits,\\n259, 273.\\nKennaquhair, installation of abbot\\nof, 145.\\nKing, on Hildebrand, 178.\\nKingsley, on Egypt and the her-\\nmits, 34 on Roman women,\\n82, 106 on fall of Rome, 78,\\n367.\\nKnights of St. John, their origin\\nand mission, 200.\\nKnights of the Hospital, sketch\\nof the, 198.\\nKnights Templars, rule of the,\\n197 5 rise and fall of, 202.\\nLabor, manual, Jerome on, 595\\nin Pachomian rule, 60 Hill on\\nbenefits of, 142 5 among the\\nBenedictines, 147, 4045 Bene-\\ndict on, 403 5 effect of Mendi-\\ncants on, 404 5 not to be des-\\npised, 420.\\nLama, Grand, in India, 21.\\nLaieran Council, 242.\\nLatimer, Bishop, and the monastic\\nfunds, 323.\\nLaumer, St., and wild animals,\\n156.\\nLaveleye on Christianity, 378.\\nLay abbots, disorders among the,\\n179.\\nLayton, a Royal Commissioner,\\n3 3i*- e\\nLea, on celibacy, 184; on the\\nReformation, 342.\\nLearning, influence of Alcuin\\nand Wilfred on, 1673 Irish-\\nmonasteries as centers of, 1695\\nmonks further, in England,\\n252; the monks and secular,\\n406 effects of monasticism on\\nthe course of, 407. See Literary\\nservices.\\nLecky, on Fabiola s hospitals, 105;\\non asceticism and civilization,\\n401 on industry and the mo-\\nnastic ideal, 405 5 on abuses of\\nalmsgiving, 41 1 on the mo-\\nnastic doctrines of hell, 418.\\nLegh, a Royal Commissioner, 311.\\nLeo X., Pope, 293.\\nLiberty, the Jesuits on, 375. See\\nFreedom and Independence.\\nLibraries, monastic, 152.\\nLincoln, Abraham, quoted, 205.\\nLingard, on Bede and the con-\\nversion of King Lucius, 1 24 j\\non the Anglo-Saxon Church,\\n181.\\nLiterary services of monks, 153,\\n406. See Learning.\\nLollardism, way paved for de-\\nstruction of cloisters by, 294.\\nSee 429.\\nLombards destroy Monte Cassino,\\n135-\\nLondon, John, a Royal Commis-\\nsioner, 311.\\nLongfellow, poem of, on Francis,\\n218; on Monte Cassino, 135.\\nLord, John, on needed religious\\nreforms, 80.\\nLoyola, St. Ignatius, his birth,\\n261 j enters upon religious work,\\n262 5 his pilgrimage to the Holy\\nLand, 263 j his education, 263", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0454.jp2"}, "451": {"fulltext": "INDEX\\n445\\nLOYOLA\\nimprisonments, 263 5 founds So-\\nciety of Jesus, 264 his Spirit-\\nual Exercises, 265, 267 on\\nobedience, 267 5 his mission,\\n276 j Sherman on, 278 com-\\npared with Hamilcar, 409. See\\nSociety of Jesus.\\nLucius, a British king, embraces\\nChristianity, 124.\\nLuther, influence of, in history, 92\\nan Augustinian monk, 118;\\nHenry VIII. attacks, 293.\\nLytton, his views of Jesuits de-\\nnounced, 278.\\nM\\nMacarius, the hermit, 49.\\nMacaulay, his views of Jesuits\\nopposed, 278 5 on the aims of\\nJesuits, 283 5 on the Roman\\nChurch, 402.\\nMabie, H. W., on the monks\\nand the classics, 408.\\nMahomet, Carlyle on, 33.\\nMaitland, on Benedictine monas-\\nteries, 155.\\nMaitre, on desecration of cloisters,\\n35\u00c2\u00b0-\\nMalmesbury, his charges against\\nthe monks, 173.\\nManicheism, relation of, to Albi-\\ngensians, 233.\\nMarcella, St., Jerome on life of,\\n102 5 her austerities and charity,\\n103.\\nMaria dei Angeli, Sta., Francis\\nhears call in church of, 214.\\nMarriage, Basil on, 66 how\\nesteemed in Rome, no 5 Gib-\\nbon on, in Rome, no Jer-\\nMILMAN\\nome and Augustine on, 112 5\\nvow of celibacy and, 381.\\nMarried life in Rome, Jerome on,\\n114.\\nMartensen, on ascetics, 391 5 on\\nsolitude and society, 395.\\nMartin, St., of Tours, credibility\\nof biography of, 119; sketch\\nof his life, 120 his death, 122 5\\nchurches and shrines in honor\\nof, 122.\\nMartinmas, 122.\\nMaterialism, monasticism and, 350,\\n413 5 of the West, 371.\\nMathews, Shailer, on Christ and\\nriches, 379.\\nMatthew of Paris, on prosperity\\nof friars, 246.\\nMaur, St., walks on water, 137.\\nMaximilian, of Bavaria, educated\\nby Jesuits, 277.\\nMelrose Abbey, 289.\\nMendicant Friars, The, 205 suc-\\ncess of, 242, 255 5 their value\\nto Rome, 243 confined to four\\nsocieties, 246 quarrels among,\\n246 their educational work,\\n248 in England, 251 j decline\\nof, 253 as preachers, 244;\\n2545 effects of prosperity on,\\n256.\\nMendicity of monks, 245.\\nMilan, church of, Emperor refused\\nentrance to the, 115.\\nMilitary-religious orders, their ori-\\ngin, labors and decline, 197.\\nMilitia of Jesus Christ, 242.\\nMill, John Stuart, on preaching\\nfriars, 244.\\nMilman, on the early church lead-\\ners, 129 on dream of Dom-", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0455.jp2"}, "452": {"fulltext": "446\\nINDEX\\nMILMAN\\ninic s mother, 231 on bigotry\\nof monks, 3955 on monks and\\nnatural affections, 398.\\nMilton, contrasted to monks, 394.\\nMiracles, 224. See Anthony,\\nStylites, St. Martin, etc.\\nMissionary labors, of monks, 148,\\n171, 398 j of the Jesuits, 280,\\n281.\\nModern life and thought, monas-\\nticism rejected by, 421.\\nMohammedans, mission of Fran-\\ncis to, 217.\\nMonastery, of Pachomius, 58 5\\nMonte Cassino, 134 St. Greg-\\nory s, rules of, 141 Kennaqu-\\nhair, 145 5 Vivaria, 152 Ban-\\ngor, 165 Iona, 168 Cluny,\\n177 Grand Chartreuse, 189 5\\nCharterhouse, 191, 301, 334,\\n343 5 Citeaux, 192 Clairvaux,\\n193 St. Nicholas, 240 Mel-\\nrose, 289 Glastonbury, 314.\\nMonasteries, in Egypt, 44 of\\nJerome, 88 of Paula, 100\\nin early Britain, 1 2 3 as literary\\ncenters, 151 decline of, in\\nMiddle Ages, 173 destruction\\nof, by Danes, 180; corruptions\\nof, in Dunstan s time, 185 5\\nabandonment of endowments,\\n244 fall of, in England, 286 5\\nfall of, in various countries, 288,\\n430 obstacles to progress, 343 j\\nnew uses of, 3505 life in, 392\\ncharity of, 410.\\nMonasteries, The Fall of, in Eng-\\nland, 286 various views of,\\n288; necessity for dispassionate\\njudgment, 289 events preced-\\ning, 293 progress and, 300\\nMONASTICISM\\nthe Charterhouse, 302 the\\nRoyal Commissioners and their\\nmethods, 308, 313 Glaston-\\nbury, 3145 report of commis-\\nsioners, 313, 3145 action of\\nParliament, 319 the lesser\\nhouses, 3195 the larger houses,\\n320 j total number and the\\nrevenues of, 321 effect of,\\nupon the people, 322 Green\\non same, 323 uprisings and\\nrebellions, 325 use of funds,\\n328 j justification for, 3315\\nBale, Blunt and Hume on justi-\\nfication for, 333 Hallam on,\\n334; charges against monks\\ntrue, 336 5 Bonaventura and\\nWyclif on vices of monks,\\n337 confiscation of alien pri-\\nories, 3385 compared with\\nsuppression in other countries,\\n3 3 9 4 3 j alienation of England\\nfrom Rome, 342 5 superficial\\nexplanation of, 343 true view\\nof, 344 5 monks and reform,\\n344 causes of, enumerated,\\n345 results of, 345, 347 5\\ngeneral review of, 352 Bryant\\non, 353.\\nMonasticism, Eastern, origin of,\\n17, 29 philosophy and, 18\\nChristian, 29 the Scriptures\\nand, 30 5 in Egypt, 33 virtual\\nfounder of, 42 under Pachom-\\nius, 58, 63 j under Basil, 63\\ncharacter of, in Greek church,\\n67 perplexing character of,\\n69. See Jerome, Basil and\\nAthanasius.\\nMonasticism, Western, 71 intro-\\nduction in Rome, 71 effect", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0456.jp2"}, "453": {"fulltext": "INDEX\\n447\\nMONASTICISM\\nupon Rome, 80 women and,\\n96, 106 Gregory the Great\\nand, 160 in England, 162\\nspread of, 115 in Germany,\\n122 in Spain, 122 in early\\nBritain, 123, 168 5 disorders\\nand oppositions, 124 enemies\\nof, 127; its eclipse, 1305 code\\nof, 1395 reforms of, and mili-\\ntary types, 173, 1975 decline of,\\nin the Middle Ages, 173, 179\\nBenedict of Aniane tries to\\nreform, 176 5 in England, in\\nMiddle Ages, 180 5 failure of\\nreforms, 196, 207 its moral\\ndualism, 205 its recuperative\\npower, 205 5 in the thirteenth\\ncentury, 206 5 new features of,\\n244 popes demand reforms in,\\n286 attacked by governments,\\n2875 Hill on fall of, in Eng-\\nland, 345 a fetter on progress,\\n347 almsgiving and, 348 age\\nof, compared to modern times,\\n35I\\nMonasticism, Causes and Ideals\\nof, 3 5 4 causative motives, 355;\\nthe desire for salvation, 356 5\\nquotations on the ideal, 129,\\n173^ I 74 _ 357, 358, 360 5\\nnothing gained by return to\\nideal, 352 5 motive for endow-\\nments, 361 the love of soli-\\ntude, 362; various motives,\\n364 beliefs affecting the causa-\\ntive motives, 365 Gnostic\\nteachings, 366 5 effect of the\\nsocial condition of Roman Em-\\npire, 367 5 the flight from the\\nworld, 368 causes of varia-\\ntions in types, 371 5 East and\\nMONKS\\nWest compared, 371; effect of\\npolitical changes, 372 5 the Cru-\\nsades, 373 5 effect of feudalism,\\n373 effect of the intellectual\\nawakening, 3745 the Modern\\nAge and the Jesuits, 3745 the\\nfundamental vows, 375.\\nMonasticism, Effects of, 386 the\\ngood and evil of, 387 variety\\nof opinions respecting, 3875\\nthe diversity of facts, 389 5\\nelements of truth and worth,\\n390 effects of self-sacrifice,\\n390, of solitude, 3935 the\\nmonks as missionaries, 398\\ncivic duties, 399 upon civili-\\nzation, 401 5 upon agriculture,\\n403 upon secular learning,\\n405 the charity of monks,\\n410 5 upon religion, 412, 413\\nthe sense of sin, 4145 the atone-\\nment for sin, 417 the distinc-\\ntion between the secular and the\\nreligious, 418 5 monasticism and\\nChristianity, 420 old monastic\\nmethods forsaken, 421 5 sum-\\nmary of effects, 423.\\nMonastic Orders, the usual history\\nof, 174. See Benedict, Order\\nof St., Franciscans, etc.\\nMonks, not peculiar to Chris-\\ntianity, 17 Jerome on habits\\nof, 3 6 in Egypt, 44 5 Pachom-\\nian, 5 8 number of Eastern,\\n63 under Basil, 63 char-\\nacter of Eastern, 67, 69 as\\ntheological fighters, 6 8 Hypatia\\nand the, 68 in the desert of\\nChalcis, 87; in early Rome,\\n96 motives of early, 106,\\n128 of Augustine, 118; under", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0457.jp2"}, "454": {"fulltext": "44 8\\nINDEX\\nMONKS\\nMartin of Tours, 120 opposi-\\ntion to Roman, 125, 127 dis-\\norders among the early, 128,\\n150; literary services of, 151,\\n*53 l6 7, 169, 248, 253, 405,\\n406 agricultural services of,\\n155, 192, 403 j wild animals\\nand the, 1565 early British,\\n162, j 68 influence of the, in\\nEngland, 166; the barbarians\\nand the, 148, 171, 398 mili-\\ntary, 173, 197; corruptions of,\\n124, 173, 175, 179, 196, 206,\\n3365 the celibacy of, 1835\\nchanges in the character of, 2 84 5\\nrebel against Henry VIII., 296\\nas obstacles to progress, 300,\\n343 5 required to take the Oath\\nof Supremacy, 3015 pious frauds\\nof, in England, 3185 receive\\npensions, 320; oppose reforms\\nin England, 344 privileges and\\npowers of the, affected by the\\nsuppression, 347 charity of\\nthe, 348, 410, 411 j objects\\nof the, 360 once held in high\\nesteem, 361 5 their flight from\\nRome, 3685 diversity of opinions\\nrespecting the, 388 effect of\\nausterities on the, 390 effect of\\nsolitude on the, 3935 deficien-\\ncies in the best, 394} as mis-\\nsionaries, 398 j civic duties and\\nthe, 3993 military quarrels in-\\ncited by the, 401 enthusiasm\\nfor religion kept alive by the,\\n4133 their sense of sin, ex-\\naggeration in their views and\\nmethods, 413 their doctrine of\\nhell, 417 5 the doctrine of the\\ncross and the, 418. See Men-\\nNORMANS\\ndicants, Benedict, Order of St.,\\netc.\\nMontaigne, on the temptations of\\nsolitude, 393.\\nMontalembert, on Eastern mon-\\nachism, 675 on Benedict, 130\\non the ruin of French cloisters,\\n351 on the attractions of soli-\\ntude, 364; on the value of the\\nmonks, 388, 406.\\nMontanists, The, and asceticism,\\n27.\\nMonte Cassino, Monastery at,\\nMontalembert on, 134; sketch\\nof its history, 134.\\nMontserrat, tablet on Ignatius in\\nchurch at, 262.\\nMore, Sir Thomas, causes of his\\ndeath, 298 his character, 299\\ninfluence of, in prison, 303,\\n305 on Henry s ambition, 322.\\nMorton, Cardinal, on the vices of\\nthe monks, 338.\\nMosheim, on Francis, 225 on\\nthe quarrel of the Franciscans,\\n247.\\nMozoomdar, on the motives and\\nspirit of Oriental asceticism,\\n358.\\nMutius, taught renunciation, 62.\\nN\\nNeander, compares Jovinian to\\nLuther, 127 on the dreams\\nof Francis, 209.\\nNewman, Cardinal, on Benedict s\\nmission, 149.\\nNicholas, St., Monastery of, 240.\\nNormans, The, and the alien\\npriories, 341.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0458.jp2"}, "455": {"fulltext": "INDEX\\n449\\nNOVITIATE\\nNovitiate, Benedictine, extended\\nby Gregory, 160 of the Jesuits,\\n260, 269. See various orders.\\nNun, see Women.\\nNunneries, origin of, 106.\\nO\\nObedience, vow of, in Pachomian\\nrule, 61 j enforced by Basil,\\n66 among the Jesuits, 266\\nLoyola on, 267 Dom Guigo\\non, 3835 its value and its\\nabuses, 384.\\nObservantines, 246.\\nOliphant, Mrs. on the temptations\\nof Francis, 2 1 8 j on the stigmata,\\n222.\\nOrigen, on Christianity in Britain,\\n123.\\nOswald, aids Dunstan in reforms,\\n186.\\nOxford University, friars enter,\\n251 founded by monks, 406.\\nPachomius, St., 32 birth and early\\nlife of, 58.\\nPachomian Monks, rules of, 58\\nvows, 61 their number and\\nspread, 63.\\nPagan philosophy powerless to\\nsave Rome, 76.\\nPalgrave on the miter, 400.\\nPamplona, Ignatius wounded at\\nsiege of, 262.\\nParkman, Francis, on the Puritans\\nand the Jesuits, 281 j on the Ro-\\nman Church, 386.\\nParliament of Religions, World s\\ni 9\\nPHILLIPS\\nP air, views of asceticism at the,\\n357 t 35 8\\nParis, University of, 249, 406.\\nPaschal II. Pope, the gift of\\nCluny, 178.\\nPatrick, St., 122 j labors in Ire-\\nland, 123 j was he a Romanist\\n162.\\nPaul, The Apostle, on asceticism,\\n27.\\nPaul III., Pope, excommunicates\\nHenry VIII. 306.\\nPaul of Thebes, Jerome s life of,\\n35 his early life, 36 visited\\nby Anthony, 3 7 j his death, 40\\neffect of his biography on the\\ntimes, 42.\\nPaula, St., Jerome on death of,\\n98, 101 5 her austerities and\\ncharities, 98, 100 5 separates\\nfrom her children, 98 5 her mon-\\nasteries at Bethlehem, 100 j\\ninscription on her tombstone,\\n102 faints at her daughter s\\nfuneral, 125.\\nPaulinus, embraces ascetic Chris-\\ntianity, 84.\\nPeter, The Apostle, marriage of,\\n115.\\nPeter the Venerable, 178.\\nPetrarch, Mabie on, and the\\nclassics, 408.\\nPeyto, Friar, denounces Henry\\nVIIL, 296.\\nPhilanthropy, spirit of, kept alive\\nby monks, 412. See Charity.\\nPhilip IV., King, of France, his\\ncharges against the Knights,\\n202.\\nPhillips, Wendell, on the reading\\nof history, 386.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0459.jp2"}, "456": {"fulltext": "45\u00c2\u00b0\\nINDEX\\nPHILO\\nPhilo, on the Essenes, 23 on\\nthe Therapeutae, 27.\\nPhilosophy, ascetic influence of\\nGreek, 21; Gnostic, 275\\nPagan, and fall of Rome, 76.\\nPike, Luke Owen, on the char-\\nacter of Henry VIII., 290 5 on\\nthe lawlessness of monks, 336.\\nPilgrims of Grace, 326 their\\ndemands and overthrowal, 327.\\nPillar Saints, 5 1\\nPlague, Black, and the monks,\\n410.\\nPlato, ascetic teachings of, 22.\\nPliny, on the Essenes, 25.\\nPole, Reginald, on Henry VIII.\\nand Rome, 295.\\nPolitics, not to be despised, 420.\\nPortus, inn at, 105.\\nPotitianus, affected by Anthony s\\nbiography, 83.\\nPoverty, vow of, in Pachomian\\nrule, 61 Franciscans quarrel\\nover, 246 and the Scriptures,\\nPreaching Friars, see Dominicans,\\nFranciscans and Mendicants.\\nPride, spiritual, of monks, 395.\\nProbabilism, doctrine of, 274.\\nProtestantism, effect of, upon mo-\\nnasticism, 286 guilty of per-\\nsecution, 332; and the Church\\nof England, 340 j its real value\\nto England, 346 its religious\\nideal, 356.\\nPutnam, on the rule of St. Bene-\\ndict, 139 on Cassiodorus, 153;\\non the first quarrel over copy-\\nright, 170.\\nPythagoras, asceticism of, 21.\\n426.\\nRICHARD II\\nReade, Charles, on the monk s\\nflight from the world, 368.\\nReading, the monks of, their\\npious frauds, 318.\\nRecluses, see Hermits.\\nReformed Orders, 173.\\nReform, monastic, 173, 205\\nfails to stop decline of monas-\\nteries, 196, 207, 286 j demand-\\ned by popes, 286 failure of,\\n336. See Monasticism.\\nReformation, The Protestant, fur-\\nthered by certain Franciscans,\\n247 5 relation of Mendicants to,\\n248 j the Jesuits and, 277\\n278, 283 j in England, its\\ncharacter, and results, 345,346\\nand the monastic life, 374.\\nRelics, fraudulent, 128, 318.\\nReligion, monasticism and, 18,\\n4125 influence of feelings and\\nopinions, 354 enthusiasm for,\\nfostered by monks, 413 j the\\nsense of sin, 414 salvation,\\n417 5 the distinction between\\nthe secular and the religious,\\n418, 420 the doctrine of the\\ncross, 418 j essence of, 419 j\\ntrue, possible outside of con-\\nvents, 421.\\nReligious houses, see Monasteries.\\nRenunciation of the world, 358,\\n369. See Self-denial.\\nRice, Ap, a Royal Commissioner,\\n311.\\nRiches, see Wealth.\\nRichard II., confiscates alien\\npriories, 33!", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0460.jp2"}, "457": {"fulltext": "INDEX\\n45i\\nROBERTSON\\nRobertson, F. W., on excessive\\nausterities, 94.\\nRome, Church of, her claims\\nrespecting the early British\\nChurch, 162 writers of, on\\nthe stigmata, 223 her relation\\nto the Jesuits, 275, and the\\nEnglish people, 294, 341 5\\nmartyrs of, 332 writers of, on\\nthe fall of monasteries, 334,\\n3355 England separates from,\\n342 her religious ideal, 356\\nParkman on, 3865 Macaulay\\non, 403. See Henry VIII.\\nRome, Monasticism introduced in,\\n71 j social and religious state\\nof, in the fourth century, 72,\\n74 Dill on causes of the\\nfall of, 74 classes of society\\nin, 755 Farrar on luxury of,\\n75 5 epigram of Silvianus, 76\\nKingsley on ruin of, 78 Jer-\\nome on sack of, by Alaric, 103.\\nSee Jerome.\\nRoman Empire, nominally Chris-\\ntian, 735 its impending doom,\\n73 3 6 7-\\nRomanus, a monk, 131.\\nRoyalty, affected by monasticism,\\n179.\\nRules, monastic, the first, 58\\nbefore Benedict, 107 of Augus-\\ntine, 118 5 of St. Benedict,\\n138, 139, 147, 151, 158 of\\nDom Guigo, 189 of St. Fran-\\ncis, 226. See Celibacy, Pov-\\nerty, Obedience.\\nRuskin, on St. Hugh of Lincoln,\\n189.\\nRusticus, a monk, 59.\\nRutilius, on the monks, 126.\\nSabatier, on rule of St. Francis,\\n227.\\nSaint, Paul of Thebes, 35 Antho-\\nny, 37 j Athanasius, 42 Abra-\\nham, 50, 60 5 Macarius, 49\\nHilarion, 49 Simeon Stylites,\\n51 Pachomius, 58 Basil,\\n63 Gregory of Nazianza, 65\\nJerome, 85 Paula, 97 j Mar-\\ncella, 102 5 Fabiola, 105 Am-\\nbrose, 115; Chrysostom, 1 1 6\\nAugustine, 117; Martin of\\nTours, 119 Maur, 137 Pat-\\nrick, 123, 162 Benedict of\\nNursia, 1 3 1 j Hugh of Lincoln,\\n157, 189 Gregory the Great,\\n159; Columba, 162, 168, 170;\\nBoniface, 167 j Wilfred, 167 j\\nBenedict of Aniane, 176\\nDunstan, 182 Bruno, 188\\nBernard, 192 Francis, 208 j\\nClara, 228 Dominic, 230 5\\nLoyola, 261\\nSalvation, the desire for, 70, in,\\n355, 396 j the struggle for,\\n95 j monastic views of, 417.\\nSamson, Abbot, election of, 145.\\nSanta Crocella, chapel of, 131.\\nSaracens burn Monte Cassino\\nmonastery, 135.\\nSaragossa, Council of, forbids\\npriests to assume monks robes,\\n122.\\nSavonarola, a Dominican, 242.\\nSaxons invade England, 180.\\nSchaff, Philip, on origin of mo-\\nnasticism, 18 on Montanists,\\n28 on the biography of the", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0461.jp2"}, "458": {"fulltext": "452\\nINDEX\\nSCHAFF\\nhermit Paul, 35 on St. Jer-\\nome, 8 6 on Augustine, 1175\\non Benedictine rule, 148 on\\nmonasteries as centers of learn-\\ning* J 53 5 on effects of monas-\\nticism, 387.\\nScholastica, story about, 138.\\nSchools, monastic, 154, 167. See\\nLearning.\\nScott, Walter, on installation of\\nan abbot, 145 on the cru-\\nsaders, 199.\\nSeclusion, 244, 259. See Soli-\\ntude.\\nSecular life, duties of, 113 j the\\nmonks and, 3995 distinction\\nbetween religion and the, 418 j\\ntrue view of, 420.\\nSelf-crucifixion, 418.\\nSelf-denial, its nature, 3565 Mo-\\nzoomdar on, 358.\\nSelfishness, engendered by monas-\\nticism, 396.\\nSelf-forgetfulness, the key to hap-\\npiness, 392.\\nSelf-mastery, the craving for, 70.\\nSelf-sacrifice, effect of, upon the\\nindividual, 390 meaning of\\ntrue, 419. See Asceticism.\\nSerapion, monks of, 63.\\nSeverus, his life of St. Martin,\\n119.\\nSherman, Father Thomas E., on\\nthe Society of Jesus, 258 on\\nLoyola, 278.\\nSick, ministered to by women, 350.\\nSee Charity.\\nSilvianus, epigram of, on dying\\nRome, 76.\\nSimon de Montfort, 237.\\nSimeon Stylites, birth and early\\nSUPREMACY\\nlife of, 5 1 5 austerities of, 525\\nhis fame, 52 lives on a pillar,\\n53 Tennyson on, 54; death\\nof, 56 j refuses to see his\\nmother, 397; method of, for-\\nsaken, 421.\\nSin, monastic confessions of, 413\\nconsciousness of, preserved by\\nmonks, 414 exaggerated views\\ncf, 415 false methods to get\\nrid of, 416 j monastic influence\\non doctrine of atonement for,\\n417.\\nSisterhoods, see Women.\\nSixtus IV. and V., Popes, on the\\nstigmata, 221.\\nSocial service, spirit of, 419, 423.\\nSolitude, of Egypt, 33 j provided\\nfor in Pachomian rules, 60\\nJerome on, 61 the love of, as\\na cause of monasticism, 362,\\n363 effects of, upon the in-\\ndividual, 393 Montaigne on\\ntemptations of, 393 5 society\\nand, 395.\\nSoul-purity, struggles for, 95. See\\nSalvation.\\nSpiritual Exercises of Ignatius,\\n265.\\nSpain, monasticism enters, 122.\\nStarbuck, Charles C, on the\\ncasuistry of the Jesuits, 274.\\nStigmata, of St. Francis, 219.\\nStorrs, on Bernard, 197.\\nSubiaco, desert of, 131.\\nSuperstitions, monastic, when re-\\nvolt against is justifiable, 423.\\nSuppression of monasteries, see\\nMonasteries, The Fall of.\\nSupremacy, the monks required to\\ntake the oath of, 301.", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0462.jp2"}, "459": {"fulltext": "INDEX\\n453\\nTABENNA\\nTabenna, Monastery at, 32, 58.\\nTauler, John, a Dominican, 242 5\\non service and contemplation,\\n395.\\nTaunton, E. L., on the family-idea\\nof monasteries, 1 43 on Augus-\\ntine and British monks, 165.\\nTaylor, Isaac, on the biography\\nof Anthony, 48.\\nTemplars, see Knights.\\nTennyson, on Stylites, 54.\\nTertullian, on Christianity in\\nBritain, 123.\\nThackeray, views of, on Jesuits\\nopposed, 278.\\nTheodoret, on Stylites, 51, 53.\\nTheodosius, Abbot, 50.\\nTheology, the monks and, 406 3\\nWhite on same, 416.\\nTheophilus, joins Eudoxia against\\nChrysostom, 117.\\nTherapeutae, Philo on the, 27.\\nThiefFroy, on charity of monks,\\n410.\\nThird Order, see Franciscans and\\nDominicans.\\nThirty Years War, the Jesuits\\nand the, 277.\\nTrench, on monastic history, 175;\\non genius in creation, 207\\non the stigmata, 223.\\nTrent, Council of, restricts Men-\\ndicants, 246 5 on marriage, 382.\\nU\\nUniversities, foundations of, laid\\nby monks, 405.\\nWHITING\\nUrban II., Pope, the gift of\\nCluny monastery, 178.\\nValens, Emperor, fails to stop\\nflight from Rome, 127.\\nVaughan, on Bernard s reforms,\\n195 3 on the need of reforma-\\ntion, 402.\\nVirgins, see Marriage.\\nVirgil, Jerome s fondness for, 95\\nMabie on reading of, 408.\\nVivaria, literary work in monas-\\ntery at, 152.\\nVoltaire, on the monks, 388.\\nVows, monastic, 61 irrevocable,\\n66, 112 5 usual history of,\\n1 74 of the military orders,\\n1985 the fundamental, 3755\\nthe passing away of, 423. See\\nPoverty, Celibacy and Obedi-\\nence.\\nVulgate, Jerome, 85.\\nW\\nWaddington, on the hermits, 34 5\\non conscience and method of\\nmonks, 390.\\nWar, monks incite to, 401.\\nWatch-dogs of the Church, a term\\napplied to the Dominicans, 249.\\nWealth, Christ s doctrine of, 377 5\\nnot in itself an evil, 379 j its\\ntrue value, 405 j compatible\\nwith Christianity, 420.\\nWhite, on the theology of the\\nmonks, 416.\\nWhiting, Richard, Abbot of\\nGlastonbury, 315.", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0463.jp2"}, "460": {"fulltext": "4SA-\\nINDEX\\nt\\nWIDOWS\\nWidows, see Women and Mar-\\nriage.\\nWilfred, St., his monastic labors,\\n167.\\nWilliam of Aquitaine, 177.\\nWilliam of Amour, 250.\\nWilliam of Orange, 394.\\nWolsey, Cardinal, 294, 308.\\nWomen, welcome call of monks,\\n81 Kingsley on same, 82\\nJuvenal on Roman women,\\n82 Jerome s influence on, 86,\\n96 j monasticism and, 106 5\\nhermit life unsuited to, 107\\neffect of corrupt society on,\\n107, no; distinguished by\\nmercy, in, 350; compared\\nZOSIMUS\\nwith monks, m married life\\nof, in Rome, 112; influence of\\nAmbrose upon, 126 regula-\\ntion of Guigo concerning monks\\nand, 190.\\nWyclif, attacks the friars, 253,\\n337 spirit of, affects monas-\\nticism, 295, 429.\\nXimenes, Cardinal, a Franciscan,\\n228.\\nZ\\nZosimus, on charity of monks,\\n348.\\nPrinted at The Brandt Press, Trenton, N. J., U. S. A.\\n0 I\\nl 39", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0464.jp2"}, "461": {"fulltext": "", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0465.jp2"}, "462": {"fulltext": "1\u00c2\u00b0*\\nof\\nv/\\n4 v\\nV?\\n6\\nr Aer\\ni?-^ gar,\\n\u00e2\u0084\u00a2pv x* v *V PreservationTechnologies\\n\u00e2\u0080\u00a2t *S\u00c2\u00a3llGJr% A WORLD LEADER 1R PAPER PRESERVATION\\n111 Thomson Pafk Drive\\nCranbeiry Townsnip. PA 16066\\n17241779-2111\\n4\\nDeacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Feb. 2006", "height": "4225", "width": "2652", "jp2-path": "shorthistoryofmo02wish_0466.jp2"}, "463": {"fulltext": "1 v^ V^V V^*\\n28\u00c2\u00a3 .*fe V** H", "height": "4225", "width": "2579", "jp2-path": "shorthistoryofmo02wish_0467.jp2"}, "464": {"fulltext": "LIBRARY OF CONGRESS\\n013 989 881 3\\nwttm\\n1 1 v v\\n^m\\n\u00e2\u0096\u00a0a", "height": "4398", "width": "2858", "jp2-path": "shorthistoryofmo02wish_0468.jp2"}}