This is Daniel Whyte III, president of Gospel Light Society International, with the History of Christianity Podcast #135, titled, “The Great Cappadocians [KAP-PUH-DO-SHNZ] (Part 3): Basil the Great.”
Our Scripture for today is Psalm 18:30 which reads: “As for God, his way is perfect: the word of the Lord is tried: he is a buckler to all those that trust in him.”
Our History of Christianity quote today is from John Woodbridge and Frank James III, who wrote in their Church History book: “The history of the church reminds us that Christians can be culprits of foolishness as well as bold titans for truth. They can be egoistic and self-serving; they can be humble and generous. A single individual can embody conflicting traits. We may find it disconcerting to discover that our heroes are sometimes flawed. [But] God works through sinners to accomplish his good purposes.”
Our History of Christianity Scripture passage today is 2 Peter 3:9 which reads: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.”
Our History of Christianity quote today is from St. Symeon the New Theologian. He said: “Provided they live a worthy life, both those who choose to dwell in the midst of noise and hubbub and those who dwell in monasteries, mountains and caves can achieve salvation. Solely because of their faith in Him God bestows great blessings on them. Hence those who because of their laziness have failed to attain salvation will have no excuse to offer on the day of judgment. For He who promised to grant us salvation simply on account of our faith in Him is not a liar.”
Today, in the History of Christianity, we are looking at “The Monastic Reaction: The Spread of the Monastic Ideal (Part 3)” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1).
When the bishopric of Tours became vacant, the populace wanted to elect Martin to that position. The story goes that some of the bishops present at the election opposed such an idea, arguing that Martin was usually dirty, dressed in rags, and disheveled, and that his election would damage the prestige of the office of bishop. No agreement had been reached when it was time to read the Bible, and the person assigned for that task was nowhere to be found. Then one of those present took the book and began reading where it fell open: “By the mouth of babes and infants, thou hast founded a bulwark because of thy foes, to still the enemy and the avenger”. The crowd took this to be a direct message from heaven. Martin, the filthy and unseemly man whom the bishops scorned, had been chosen by God to silence the bishops. Without further ado, Martin was elected bishop of Tours.
But the new bishop was not ready to abandon his monastic ways. Next to the cathedral, he built a small cell where he devoted all his free time to the monastic life. When his fame was such that he could find no peace in that cell, he moved back to the outskirts of the city, and from there he would carry on his pastoral tasks.
Our History of Christianity Scripture passage today is Romans 15:4 which reads: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”
Our History of Christianity quote today is from St. Seraphim of Sarov. He said: “That I am a monk and you are a layman is of no importance … rather that we are both in the light of the Holy Spirit … Acquire peace, and thousands around you will be saved.”
Last time, in the History of Christianity, we looked at “The Monastic Reaction: The Spread of the Monastic Ideal (Part 1)”.
Today, in the History of Christianity, we are looking at “The Monastic Reaction: The Spread of the Monastic Ideal (Part 2)” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1).
But the most remarkable example of the manner in which a saintly and monastic bishop contributed to the popularity of the monastic ideal was Martin of Tours. The Life of Saint Martin, written by Sulpicius Severus, was one of the most popular books in Western Europe for centuries and was one of the most influential elements in the shaping of Western monasticism.
Martin was born around the year 335 A. D. in Pannonia, in what is now Hungary. His father was a pagan soldier, and during his early years Martin lived in various parts of the empire — although the city of Pavia, in northern Italy, seems to have been his most frequent place of residence. He was very young when he decided to become a Christian, against his parents’ will, and had his name included in the list of catechumens. His father, in order to force him away from his Christian contacts, had him enrolled in the army. It was the time when Emperor Julian – later known as the Apostate – led his first military campaigns. Martin served under him for several years. During this period, an episode took place that ever since has been associated with the name of Martin.
Our History of Christianity Scripture passage today is Psalm 119:18 which reads: “Open thou mine eyes, that I may behold wondrous things out of thy law.”
Our History of Christianity quote today is from the Second Vatican Council, Decree on Religious Life. It reads: “The main task of monks is to render to the Divine Majesty a service at once simple and noble, within the monastic confines. Let monasteries be renewed in their ancient and beneficial traditions, and so adapt them to the modern needs of souls that monasteries will be the seedbeds of growth for the Christian people.”
Last time, in the History of Christianity, we looked at “The Monastic Reaction: Pachomius and Communal Monasticism (Part 3)”.
Today, in the History of Christianity, we are looking at “The Monastic Reaction: The Spread of the Monastic Ideal (Part 1)”
Although the roots of monasticism are not to be found exclusively in Egypt, that was where the movement gained most momentum in the fourth century. Devout people from different regions went to Egypt, some to remain there and others to return to their countries with the ideals and practices they had learned in the desert. From Syria, Asia Minor, Italy, and even Mesopotamia, pilgrims went to the land of the Nile and on their return spread the story and the legends of Paul, Anthony, Pachomius, and countless others. Throughout the Eastern portion of the empire, wherever there was a suitable place, a monk fixed his abode. Some exaggerated the ascetic life by ostentatious acts, such as spending their lives atop a column of a ruined temple. But others brought to the church a sense of discipline and absolute dedication that was very necessary in what seemed the easy times after Constantine.
However, those who most contributed to the spread of the monastic ideal were not the anchorites who copied the ways of the Egyptian desert and sought secluded places where they could devote themselves to prayer and meditation, but rather a number of bishops and scholars who saw the value of the monastic witness for the daily life of the church. Thus, although in its earliest times Egyptian monasticism had existed apart and even in opposition to the hierarchy, eventually its greatest impact was made through some of the members of that hierarchy.
Our History of Christianity Scripture passage today is 1 Corinthians 9:27 which reads: “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.”
Our History of Christianity quote today is from St. Mark the Ascetic. He said: “Conquer temptations by the patience and prayer. If you oppose them without these, you will fall all the more severely.”
Last time, in the History of Christianity, we looked at “The Monastic Reaction: Pachomius) and Communal Monasticism (Part 2)”.
Today, in the History of Christianity, we are looking at “The Monastic Reaction: Pachomius) and Communal Monasticism (Part 3)” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1).
Since every monk had to obey his superiors, the hierarchical order was clearly defined. At the head of each housing unit there was a superior, who in turn had to obey the superior of the monastery and his deputy. And above the superiors of the various monasteries were Pachomius and his successors, who were called “abbots” or “archimandrites.” When Pachomius was about to die, his monks vowed obedience to whomever he would choose as his successor, and thus was established the custom that each abbot would name the person to succeed him in absolute command of the entire organization. This new abbot’s authority was final, and he could name, transfer, or depose the superiors of all the communities in the entire system.
Twice a year, all Pachomian monks gathered for prayer and worship, and to deal with any issues necessary to maintain proper order of the communities. The organization was also kept together by frequent visits to all monasteries by the abbot or his representative. Pachomius and his followers never accepted ecclesiastical office, and therefore there were no ordained priests among them. On Sundays a priest would come to the monastery and celebrate communion.
In the women’s communities, life was organized in a similar fashion. While each was headed by a woman, the male abbot of the original community — Pachomius and his successors — ruled over them just as they did over the male Pachomian communities.
Our History of Christianity Scripture passage today is Psalm 62:5 which reads: “My soul, wait thou only upon God; for my expectation is from him.”
Our History of Christianity quote today is from Charles H. Spurgeon. He said: “There are times when solitude is better than society, and silence is wiser than speech. We should be better Christians if we were more alone, waiting upon God, and gathering through meditation on His Word spiritual strength for labour in his service.”
Last time, in the History of Christianity, we looked at “The Monastic Reaction: Pachomius and Communal Monasticism (Part 1)”.
Today, in the History of Christianity, we are looking at “The Monastic Reaction: Pachomius and Communal Monasticism (Part 2)” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1). And, I want to remind you to take advantage of our special offer. If you enjoy this podcast, please feel free to purchase a copy of the book that we are using, “The Story of Christianity, Vol. 1” by Dr. Justo L. González. The book is available on our website for just $30. You can make your purchase today at historyofchristianitypodcast.com.
Meanwhile, Mary, Pachomius’ sister, founded similar communities for women. At that time, there were some in city churches who felt that the institution of the widows and virgins was no longer necessary, and as a result many of these women left the cities and joined other women in monastic communities, often in the desert. According to witnesses who visited the region, in some areas in Egypt there were twice as many women monastics as there were men.
Each of these monasteries was encircled by a wall with a single entrance. Within the enclosure there were several buildings. Some of them, such as the church, the storehouse, the refectory, and the meeting hall, were used in common by the entire monastery. The rest were living quarters in which monks were grouped according to their responsibilities. Thus, for instance, there was a building for the gatekeepers, who were responsible for the lodging of those who needed hospitality, and for the admission and training of those who requested to join the community. Other such buildings housed the weavers, bakers, cobblers, and so forth. In each of them there was a common room and a series of cells, one for every two monks.
Our History of Christianity Scripture verse today is Mark 1:35 which reads: “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.”
Our History of Christianity quote today is from Saint Anthony of Egypt, Father of the Monks. He said: “One should not say that it is impossible to reach a virtuous life; but one should say that it is not easy. Nor do those who have reached it find it easy to maintain. Those who are devout and whose intellect enjoys the love of God participate in the life of virtue; the ordinary intellect, however, is worldly and wavering, producing both good and evil thoughts, because it is changeful by nature and directed towards material things. But the intellect that enjoys the love of God punishes the evil which arises spontaneously because of man’s laziness.”
Today, in the History of Christianity, we are looking at “The Monastic Reaction: The First Monks of the Desert (Part 3)” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1).
Both Paul and Anthony went to the desert before the time of Constantine – and even then, there were others already there. But when Constantine came to power, the life these hermits had led became increasingly popular. Some travelers who visited the region declared, with obvious exaggeration, that the desert was more populated than some cities. Others speak of twenty thousand women and ten thousand men leading the monastic life in a single area of Egypt. Similar figures are sometimes given for the arid regions of Cappadocia, in what is now Turkey, where monks dug caves in the soft stone of the region. No matter how exaggerated these figures may be, one fact is certain: those who fled society for the withdrawn life of the hermit were legion.
Their life was extremely simple. Some planted gardens, but most of them earned their living weaving baskets and mats that they then traded for bread and oil. Apart from the ready availability of reeds, this occupation had the advantage that while weaving one could pray, recite a psalm, or memorize a portion of scripture. The diet of the desert consisted mostly of bread, to which were occasionally added fruit, vegetables, and oil. Their belongings were limited to the strictly necessary clothing, and a mat to sleep on. Most of them frowned on the possession of books, which could lead to pride. They taught each other, by heart, entire books of the Bible, particularly the Psalms and books of the New Testament. And they also shared among themselves edifying anecdotes and pearls of wisdom coming from the most respected anchorites.
Our History of Christianity Scripture verse today is John 16:33 which reads: “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”
Our History of Christianity quote today is from Saint Anthony of Egypt, Father of the Monks. He said: “Just as fish die if they stay too long out of water, so the monks who loiter outside their cells or pass their time with men of the world lose the intensity of inner peace. So like a fish going towards the sea, we must hurry to reach our cell, for fear that if we delay outside we will lose our interior watchfulness.”
Today, in the History of Christianity, we are looking at “The Monastic Reaction: The First Monks of the Desert (Part 2)” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1).
According to Athanasius, Anthony was born in a small village on the left shore of the Nile, the son of relatively wealthy parents. Most likely he was a Copt — a descendant of the ancient Egyptians, who now suffered oppression and discrimination from Greeks and Romans alike. When they died, Anthony was still young, and his inheritance was sufficient to permit a comfortable life both for him and for his younger sister, for whom he now took responsibility. His plans were simply to live off his inheritance, until a reading of the gospel in church had such an impact on him that he felt compelled to change his life. The text that day was the story of the rich young ruler, and the words of Jesus were very clear to Anthony, who was relatively rich: “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven.” In response to those words, Anthony disposed of his property and gave the proceeds to the poor, reserving only a portion for the care of his sister. But later he was moved by the words of Jesus in Matthew 6:34: “do not be anxious about tomorrow.” He then disposed even of the small reserve fund that he had kept for his sister, placed her under the care of the virgins of the church, and left for the desert.
Anthony spent his first years of retreat learning the monastic life from an old man who lived nearby — which shows that Anthony was not the first Christian anchorite. These were difficult times for the young monk, for often he missed the pleasures he had left behind, and began to feel sorry for having sold all his goods and withdrawn to the desert. When he was thus tempted, Anthony had recourse to stricter discipline. Sometimes he would fast for several days; at other times he would limit his food to a single meal a day, after sunset.
After several years, Anthony decided that it was time to leave his elderly teacher and the other neighboring monks from whom he had learned monastic discipline. He then went to live in a tomb in an abandoned cemetery, where he subsisted on the bread some kind souls brought him every few days. According to Athanasius, at this time Anthony began having visions of demons that accousted him almost continuously. At times, his encounter with these demons was such that it resulted in a physical struggle that left him sore for days.
Our History of Christianity Scripture verse today is Lamentations 3:28 which reads: “He sitteth alone and keepeth silence, because he hath borne it upon him.”
Our History of Christianity quote today is from Dietrich Bonhoeffer. He said: “Monastic life became a living protest against the secularization of Christianity, against the cheapening of grace.”
Today, in the History of Christianity, we are looking at “The Monastic Reaction: The Origins of Monasticism” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1).
Even before Constantine’s time, there had been Christians who, for various reasons, had felt called to an unusual style of life. Reference has already been made to the “widows and virgins” – that is, to those women who chose not to marry or to remarry, and to devote all their time and energies to the work of the church. Some time later, Origen, following the Platonic ideal of the wise life, made arrangements to live at a mere subsistence level, and led a life of extreme asceticism. It is said that he even took literally the Word of Christ about those who have made themselves “eunuchs for the Kingdom.” Also, although Gnosticism had been rejected by the church, its influence could still be felt in the widely held notion that there was a fundamental opposition between the body and the life of the spirit, and that therefore in order to live fully in the spirit it was necessary to subdue and to punish the body.
Thus, monasticism has roots both within the church and outside of it. From within the church, monasticism was inspired by Paul’s words, that those who chose not to marry had greater freedom to serve the Lord. This impulse toward celibacy was often strengthened by the expectation of the return of the Lord. If the end was at hand, it made no sense to marry and to begin the sedentary life of those who are making plans for the future. At other times, there was an additional reason for celibacy: since Christians are to witness to the coming Kingdom, and since Jesus declared that in the Kingdom “they neither marry nor are given in marriage,” those who choose to remain celibate in the present life are a living witness to the coming Kingdom.
A number of outside influences also played a part in the development of Christian monasticism. Several schools of classical philosophy held that the body was the prison or the sepulcher of the soul, and that the latter could not be truly free as long as it did not overcome the limitations of the body. Stoic doctrine, very widespread at the time, held that passions are the great enemy of true wisdom, and that the wise devote themselves to the perfecting of their souls and the subjugation of their passions. Several religious traditions in the Mediterranean basin included sacred virgins, celibate priests, eunuchs, and others whose lifestyle set them apart for the service of the gods. This sense that the body – and particularly sexual activity – was somehow evil or unworthy of those devoted to holiness became so widespread that in an attempt to curb this extreme practice, the Council of Nicea, in 325 AD, ordered that any among the clergy who had castrated themselves be deposed, and no one be admitted into the clergy who had done such a thing. But according to ancient chroniclers even at that council there were already some who wished to order clerical celibacy – a move that was defeated by the impassioned opposition of bishop Paphnutius (pa-ph-nutis), widely respected for his steadfastness during the persecution and his own celibate life. Thus, the ideals of early Christian Monasticism arose both from Scripture and from other sources quite alien to Christianity.
Next time, we will look at The First Monks of the Desert.
The History of Christianity 