The History of Christianity

Our History of Christianity Scripture passage today is 1 John 5:7-8 which reads: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." Our History of Christianity quote today is from the Creed of Nicea (ni-'se-a). It says: "And [we believe] in one Lord Jesus Christ, the Son of God, begotten from the Father as the only-begotten, that is, from the substance of the Father, God from God, light from light, true God from true God, begotten, not made, being of one substance with the Father." Today, in the History of Christianity, we are looking at "The Arian Controversy and the Council of Nicea" from Dr. Justo L. Gonzalez's fine book, The Story of Christianity (Volume 1). From its very beginnings, Christianity had been involved in theological controversies. In Paul's time, the burning issue was the relationship between Jewish and Gentile converts. Then came the crucial debate over Gnostic speculation. In the third century, when Cyprian was bishop of Carthage, the main point at issue was the restoration of the lapsed. All of these controversies were significant, and often bitter. But in those early centuries the only way to win such a debate was through solid argument and holiness of life. The civil authorities paid scant attention to theological controversies within the church, and therefore the parties in conflict were not usually tempted to appeal to those authorities in order to cut short the debate, or to win a point that had been lost in a theological argument. After the conversion of Constantine, things changed. Now it was possible to invoke the authority of the state to settle a theological question. The empire had a vested interest in the unity of the church, which Constantine hoped would become the "cement of the empire." Thus, the state soon began to use its power to force theological agreement upon Christians. Many of the dissident views that were thus crushed may indeed have threatened the very core of the Christian message. Had it not been for imperial intervention, the issues probably would have been settled, as in earlier times, through long debate, and a consensus would eventually have been reached. But there were many rulers who did not wish to see such prolonged and indecisive controversies in the church, and who therefore simply decided, on imperial authority, who was right and who should be silenced. As a result, many of those involved in controversy, rather than seeking to convince their opponents or the rest of the church, sought to convince the emperors. Eventually, theological debate was eclipsed by political intrigue. The beginning of this process may be seen already in the Arian controversy, which began as a local conflict between a bishop and a priest, grew to the point that Constantine felt obliged to intervene, and resulted in political maneuvering by which each party sought to destroy the other. At first sight, it is not a very edifying story. But upon closer scrutiny what is surprising is not that theological debate became entangled in political intrigues, but rather that in the midst of such unfavorable circumstances the church still found the strength and the wisdom to reject those views that threatened the core of the Christian message. Next time, we will begin looking at The Outbreak of the Controversy.

Our History of Christianity Scripture passage today is 1 Peter 2:5 which reads: "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Our History of Christianity quote today is from Clement of Alexandria. He said: "If you enroll as one of God’s people, then heaven is your country and God your lawgiver." Today, in the History of Christianity, we are looking at "The Schismatic Reaction: Donatism (Part 6)" from Dr. Justo L. Gonzalez's fine book, The Story of Christianity (Volume 1). Around the year 340, there appeared among the Donatists a group called the circumcellions - a name of debatable origin, which probably means that they had their headquarters in martyrs' shrines. They were mostly Numidian and Mauritanian Donatist peasants who resorted to violence. Although sometimes they have been depicted as no more than bandits masquerading as people driven by religious motives, the truth is that they were religious to the point of fanaticism. They were convinced that there was no death more glorious than that of the martyrs, and that now that persecution in the old style had ended, those who died in battle against the perverters of the faith were also martyrs. In some cases, this quest for martyrdom rose to such a pitch that people committed mass suicide by jumping off cliffs. This may well be fanaticism; but it is not opportunistic hypocrisy. The circumcellions became an important factor in the schism. Sometimes the Donatist leaders in the towns tried to disassociate themselves from this radical party. But at other times, when they needed activist troops, they appealed to the circumcellions. The time came when many villas and land holdings in secluded places had to be abandoned. The rich and those who represented the empire did not dare travel though the countryside without heavy escort. More than once, the circumcellions appeared at the very gates of fortified towns. Credit suffered, and trade almost came to a standstill. ...

Our History of Christianity Scripture passage today is Daniel 2:20-22 which reads: "Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him." Our History of Christianity quote today is from Cyril of Alexandria. He said: "We, who are children of earth and slaves and subject by the law of nature to him who created us, call him who is in heaven ‘Father.’ Most fittingly, he enables those who pray to understand this also. Since we call God ‘Father’ and have been counted worthy of such a distinguished honor, we must lead holy and thoroughly blameless lives. We must behave as is pleasing to our Father." Today, in the History of Christianity, we are looking at "The Schismatic Reaction: Donatism (Part 4)" from Dr. Justo L. Gonzalez's fine book, The Story of Christianity (Volume 1). It is a fact that the two parties, Donatists and Caecilians, soon separated along social and geographical lines. In Carthage and its immediate surroundings -- Proconsular Africa -- Caecilian and his followers were strong. But further west, in Numidia and Mauritania, the Donatists were very popular. Numidia and Mauritania were agricultural areas. A great deal of their produce was exported to Italy through Carthage. The net result was that as middle-men the Carthaginians, with less labor and risk, made more money from the crops than those who actually raised them. Furthermore, Numidia and Mauritania were much less Romanized than Carthage and the area around it. Many in the less Romanized areas retained their ancestral language and customs, and saw Rome and everything connected with it as a foreign and oppressive force. In Carthage, on the other hand, there was a strongly Latinized class of landowners, merchants, and military officers, and it was this class that reaped most of the benefits of trade and other contacts with Italy. For these people, good relations with Rome as well as with the rest of the empire were of paramount importance. But in Carthage itself, as well as in its outlying districts, there were numerous people among the lower classes whose feelings were similar to those of the Numidians and Mauritanians. ... Next time, we will continue looking at The Schismatic Reaction: Donatism.

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 Justin Martyr. He said: "And when you hear that we look for a kingdom, you suppose, without making any inquiry, that we speak of a human kingdom. Instead, we speak of that which is with God, as can be shown from the confession of their faith made by those who are charged with being Christians, even though they know that death is the punishment awarded to those who so confess. For if we looked for a human kingdom, we would deny our Christ, so that we might not be killed. We would try to escape detection, so that we might obtain what we hope for. But since our thoughts are not fixed on the present, we are not concerned when men cut us off; since death is a debt which must at all events be paid." Today, in the History of Christianity, we are looking at "The Schismatic Reaction: Donatism (Part 3)” from Dr. Justo L. Gonzalez's fine book, The Story of Christianity (Volume 1). The Dentists on their part, insisted that Caecilian, whose consecration had been flawed by the participation of a traitor, was not really a bishop, and that for that reasons all those whom he had ordained were false ministers, whose sacraments had no validity. Furthermore, the other bishops whose consecration was not in no doubt had sinned by joining in communion with people such as Caecilian and his party. In consequence, their sacraments and ordinations were no longer valid. Given the two positions, if a member of Caecilian's party decided to join the Dentists, a new baptism was required, for the Dentists claimed that a baptism administered by their opponents was not valid. But, on the other hand, those who left the Donatist party were not rebaptized by Caecilian and his followers, who held that baptism was valid regardless of the worth of the person administering it. Besides the matter of the validity of sacraments administered by an unworthy person, the debate had to do with two very different conceptions of the church. The Donatists held that the church, being the bride of Christ, had to be pure and holy, while their opponents pointed to the parable of the wheat and the tares, which suggests that it is best for the disciples not to try to adjudge who is worthy and who is not, but rather leave that judgment to the Lord. For one party, the holiness of the church consisted of the holiness of its members; for the other, it was grounded in the holiness of its Lord. For the Donatists, what gave authority to a priest or bishop was his personal holiness; for their opponents, such authority was derived from the office - which was a common principle of Roman law. These were the main theological issues involved in the debate. But when one reads between the lines of the documents of the time, one becomes aware that there were other causes of conflict often obscured by the theological debates. Thus, it appears that among the Donatists there were some who had delivered the scriptures to the authorities, and even some who had made an entire inventory of all the objects that the church used to worship, in order to give that inventory to the authorities. Yet, these people were accepted among the Donatists. Furthermore, one of the first leaders of Donates was a certain Purpurius, who had murdered two nephews. Thus, it is difficult to believe that the real source of enmity of the Donatists toward the rest of the church was their concern for purity. Next time, we will continue looking at The Schismatic Reaction: Donatism.

The History of Christianity #107 Our History of Christianity Scripture passage today is Ephesians 4:4 which reads: "There is one body, and one Spirit, even as ye are called in one hope of your calling." Our History of Christianity quote today is from Cyprian of Carthage. He said: "He can no longer have God for his Father, who has not the church for his mother." Last time, in the History of Christianity, we looked at "The Schismatic Reaction: Donatism (Part 1)". Today, in the History of Christianity, we are looking at "The Schismatic Reaction: Donatism (Part 2)" from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1). On the other hand, there were many Christians who remained firm in their faith, and as a result suffered imprisonment, torture, and even death. As earlier, those who survived imprisonment and torture were called "confessors," and were particularly respected for the firmness of their faith. In Cyprian's time, some of the confessors had been too ready to readmit the lapsed, without any consultation with the authorities of the church. Now, after Constantine's conversion, a significant number of confessors took the opposite tack, insisting on greater rigor than the church was applying. These more demanding confessors claimed that the lapsed were not only those who had actually worshiped the gods, but also those who had handed the scriptures to the authorities. If changing a tittle or a jot in scriptures was such a great sin, argued the confessors, is it not an even greater sin to turn the sacred text over to be destroyed. Thus, some bishops and other leaders were given the offensive title of traditores - that is, those who had handed over or betrayed, a title often applied to Judas. ...

The History of Christianity #106 Our History of Christianity Scripture passage today is 1 Corinthians 12:27 which reads: “Now ye are the body of Christ, and members in particular.” Our History of Christianity quote today is from Augustine of Hippo. He said: “What is debated between the Donatists and us is, where is to be found this body of Christ which is the church. Are we to seek the answer in our own words, or in those of the Head of the body, our Lord Jesus Christ?” Today, in the History of Christianity, we are looking at “The Schismatic Reaction: Donatism (Part 1)” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1). While those who followed the monastic way of life expressed their dissatisfaction with the new order by withdrawing to the desert, others simply declared that the church at large had been corrupted, and that they were the true church. Of several splinter groups with similar views, the most numerous were the Donatists. The Donatist controversy was one more instance in which the church was divided over the question of the lapsed and how they ought to be restored. After each period of violent persecution, the church had to face the issue of what to do with those who had yielded their faith, but who now sought to be restored to the communion of Christians. Although there were similar issues and schisms in the East, it was mostly in the Latin-speaking West, with its emphasis on law and order, that such schisms were most common and lasting. In the third century, this had resulted in the schism of Novatian in Rome; and in North Africa, Cyprian, bishop of Carthage, had to defend his episcopal authority against those who held that the confessors were the ones who should determine how the lapsed were to be restored. Now, in the fourth century, the debate over the restoration of the lapsed became particularly virulent in North Africa. The persecution had been very violent in that region, and the number of those who had yielded was great. As in other cases, those who had yielded had not done so to the same degree. Some bishops avoided further persecution by handing over to the authorities heretical books, and leading them to believe that these were Christian scriptures. Others turned in the genuine scriptures, claiming that in so doing they were avoiding bloodshed, and that this was their responsibility as pastors. Many, both clergy and lay, succumbed to imperial pressure and worshiped the pagan dogs – indeed, the number of the latter was such that some chroniclers state that there were days when the pagan temples were full to overflowing. Next time, we will continue looking at The Schismatic Reaction: Donatism.

The History of Christianity #105 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. …

The History of Christianity #104 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. ...

The History of Christianity #103 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. ...

The History of Christianity #102 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.

The History of Christianity #101 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). 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. ...

The History of Christianity #100

The History of Christianity #99 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. …

The History of Christianity #98 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. …

The History of Christianity #97

The History of Christianity #96 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 #95 Our History of Christianity Scripture verse today is Psalm 46:10 which reads: “Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.” Our History of Christianity quote today is from Anthony. He said: “Monks who leave their cells, or seek the company of others, lose their peace, like the fish out of water loses its life.” Today, in the History of Christianity, we are looking at “The Monastic Reaction” from Dr. Justo L. Gonzalez’s fine book, The Story of Christianity (Volume 1). The new position of the church after Constantine’s peace was not equally received by all. Over against those who, like Eusebius of Caesarea, saw the more recent events as the fulfillment of God’s purposes, there were those who bemoaned what they saw as the low level to which Christian life had descended. The narrow gate of which Jesus had spoken had become so wide that countless multitudes were hurrying through it – many seeming to do so only in pursuit of privilege and position, without caring to delve too deeply into the meaning of Christian baptism and life under the cross. Bishops competed with one another over prestigious positions. The rich and powerful seemed to dominate the life of the church. The tares were growing so rapidly that they threatened to choke out the wheat. For almost three hundred years, the church had lived under the constant threat of persecution. All Christians were aware of the possibility that some day they might be taken before Roman authorities, and there placed before the awesome choice between death and apostasy. During the prolonged periods of quiet in the second and third centuries, there were those who forgot this; and when persecution did arrive, they proved too weak to withstand the trial. This in turn convinced others that security and comfortable living were the greatest enemies of faithfulness, and that these enemies proved stronger during periods of relative peace. Now, when the peace of the church seemed assured, many of these people saw that very assurance as a snare of Satan. …

The History of Christianity #94

The History of Christianity #93

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