CHAPTER VII.

MONASTICISM.

See the Lit. on Monasticism in vol. II. 387, and III. 147 sq.

§ 82. Use of Convents in the Middle Ages.

THE monks were the spiritual nobility of the church, and represented a higher type of virtue in entire separation from the world and consecration to the kingdom of God. The patristic ideal of piety passed over into the middle ages: it is not the scriptural nor the modern ideal, but one formed in striking contrast with preceding and surrounding heathen corruption. The monkish sanctity is a flight from the world rather than a victory over the world, an abstinence from marriage instead of a sanctification of marriage, chastity outside rather than inside the order of nature, a complete suppression of the sensual passion in the place of its purification and control. But it had a powerful influence over the barbaric races, and was one of the chief converting and civilizing agencies. The Eastern monks lost themselves in idle contemplation and ascetic extravagances, which the Western climate made impossible; the Western monks were, upon the whole, more sober, practical, and useful. The Irish and Scotch convents became famous for their missionary zeal, and furnished founders of churches and patron saints of the people.

Convents were planted by the missionaries among all the barbarous nations of Europe, as fast as Christianity progressed. They received special privileges and endowments from princes, nobles, popes, and bishops. They offered a quiet retreat to men and women who were weary of the turmoil of life, or had suf

fered shipwreck of fortune or character, and cared for nothing but to save their souls. They exercised hospitality to strangers and travelers, and were a great blessing in times when traveling was difficult and dangerous. They were training schools of ascetic virtue, and the nurseries of saints. They saved the remnants of ancient civilization for future use. Every large convent had a library and a school. Scribes were employed in copying manuscripts of the ancient classics, of the Bible, and the writings of the fathers. To these quiet literary monks we are indebted for the preservation and transmission of nearly all the learning, sacred and secular, of ancient times. If they had done nothing else, they would be entitled to the lasting gratitude of the church and the world.

During the wild commotion and confusion of the ninth and tenth centuries, monastic discipline went into decay. Often the very riches of convents, which were the reward of industry and virtue, became a snare and a root of evil. Avaricious laymen (Abba-comites) seized the control and perpetuated it in their families. Even princesses received the titles and emoluments of abbesses.

§ 83. St. Benedict. St. Nilus. St. Romuald.

Yet even in this dark period there were a few shining lights. ST. BENEDICT OF ANIANE (750-821), of a distinguished family in the south of France, after serving at the court of Charlemagne, became disgusted with the world, entered a convent, founded a new one at Aniane after the strict rule of St.

1 As they are still in the East and on the Alps. Travelers will not easily forget the convents of Mt. Sinai in the Desert, Mar Saba near the Dead Sea, and the hospices on the Alpine passes of St. Bernard, St. Gotthard, and the Simplon. Lecky (II. 84) says: "By the monks the nobles were overawed, the poor protected, the sick tended, travelers sheltered, prisoners ransomed, the remotest spheres of suffering explored. During the darkest period of the middle ages, monks founded a refuge for pilgrims amid the horrors of the Alpine snows. A solitary hermit often planted himself, with his little boat, by a bridgeless stream, and the charity of his life was to ferry · over the traveler."

Benedict of Nursia, collected a library, exercised charity, especially during a famine, labored for the reform of monasticism, was entrusted by Louis the Pious with the superintendence of all the convents in Western France, and formed them into a congregation," by bringing them under one rule. He attended the Synod of Aix-la-Chapelle in 817. Soon after his death (Feb. 12, 821) the fruits of his labors were destroyed, and the disorder became worse than before.1

3

ST. NILUS the younger, of Greek descent, born at Rossano in Calabria (hence Nilus Rossanensis), enlightened the darkness of the tenth century. He devoted himself, after the death of his wife, about 940, to a solitary life, following the model of St. Anthony and St. Hilarion, and founded several convents in Southern Italy. He was often consulted by dignitaries, and answered, like St. Anthony, without respect of person. He boldly rebuked Pope Gregory V. and Emperor Otho III. for bad treatment of an archbishop. When the emperor afterwards offered him any favor he might ask, Nilus replied: "I ask nothing from you but that you would save your soul; for you must die like every other man, and render an account to God for all your good and evil deeds." The emperor took the crown from his head, and begged the blessing of the aged monk. When a dissolute nobleman, who comforted himself

1 The life of B. was written by Ardo. See the Acta Sanct. mens. Februar. sub Feb. 12; Mabillon, Acta Sanct. ord. S. Bened.; Nicolai, Der heil. Benedict, Gründer von Aniane und Cornelimünster (Köln, 1865); Gfrörer, Kirchengesch. III. 704 sqq.

2 To distinguish him from the older Nilus, who was a pupil and friend of Chrysostom, a fertile ascetic writer and monk on Mt. Sinai (d. about 440). There were more than twenty distinguished persons of that name in the Greek church. See Allatius, Diatriba de Nilis et Psellis; Fabricius, Bibl. Gr. X. 3.

The place where two German scholars, O. von Gebhardt and Harnack, discovered the Codex Rossanensis of the Greek Matthew and Mark in the library of the archbishop (March, 1879). It dates from the sixth or seventh century, is beautifully written in silver letters on very fine purple-colored vellum, and was published by O. von Gebhardt in 1883. See Schaff's Companion to the Gr. T., p. 131, and Gregory's Prolegomena, I. 408.

with the example of Solomon, asked Nilus, whether that wise king was not saved, the monk replied: "We have nothing to do with Solomon's fate; but to us it is said, 'Every one that looketh on a woman to lust after her hath committed adultery with her already in his heart.' We do not read of Solomon that he ever repented like Manasseh." To questions of idle curiosity he returned no answer, or he answered the fool according to his folly. So when one wished to know what kind of an apple Adam and Eve ate, to their ruin, he said that it was a crab-apple. In his old age he was driven from Calabria by invaders, and founded a little convent, Crypta Ferrata, near the famous Tusculum of Cicero. There he died peacefully when about ninety-six years old, in 1005.1

ST. ROMUALD, the founder of the order of Camaldoli, was born early in the tenth century at Ravenna, of a rich and noble family, and entered the neighboring Benedictine convent of Classis, in his twentieth year, in order to atone, by a severe penance of forty days, for a murder which his father had committed against a relative in a dispute about property. He prayed and wept almost without ceasing. He spent three years in this convent, and afterwards led the life of a roaming hermit. He imposed upon himself all manner of self-mortification, to defeat the temptations of the devil. Among his devotions was the daily repetition of the Psalter from memory; a plain hermit, Marinus, near Venice, had taught him this mechanical performance and other ascetic exercises with the aid of blows. Wherever he went, he was followed by admiring disciples. He was believed to be endowed with the gift of prophecy and miracles, yet did not escape calumny. Emperor Otho III. paid

1 Acta Sanctorum, vol. XXVI. Sept 26 (with the Greek text of a biography of the saint by a disciple). Alban Butler, Lives of the Saints, Sept. 26. Neander, III. 420 sqq. (Germ. ed. IV. 307–315). The convent of Crypta Ferrata possesses a valuable library, which was used by distinguished antiquarians as Mabillon, Montfaucon, Angelo Mai, and Dom Pitra. Among its treasures are several MSS. of parts of the Greek Testament, to which Dean Burgon calls attention in The Revision Revised (Lond. 1883), p. 447.

him a visit in the year 1000 on an island near Ravenna. Romuald sent missionaries to heathen lands, and went himself to the border of Hungary with a number of pupils, but returned when he was admonished by a severe sickness that he was not destined for missionary life. He died in the convent Valle de Castro in 1027.1

According to Damiani, who wrote his life fifteen years after his death, Romuald lived one hundred and twenty years, twenty in the world, three in a convent, ninety-seven as a hermit.2

The most famous of Romuald's monastic retreats is Campo Maldoli, or Camaldoli in the Appennines, near Arezzo in Tuscany, which he founded about 1009. It became, through the influence of Damiani, his eulogist and Hildebrand's friend, the nucleus of a monastic order, which combined the cenobitic and eremitic life, and was distinguished by great severity. Pope Gregory XVI. belonged to this order.

§ 84. The Convent of Cluny.

Paris 1614 fol.

MARRIER and DUCHESNE: Bibliotheca Cluniacensis. HOLSTEN. Cod. Regul. Mon. II. 176. LORAIN: Essay historique sur l'abbaye de Cluny. Dijon 1839. NEANDER III. 417 sqq. 444 sq. FRIEDR. HURTER (Prot. minister in Schaffhausen, afterwards R. Cath.): Gesch. Papst Innocenz des Dritten (second ed. Hamb. 1844), vol. IV. pp. 22-55.

*

After the decay of monastic discipline during the ninth and

1 His death occurred June 19, but his principal feast was appointed by Clement VIII. on the seventh of February. "His body," says Alban Butler, was found entire and uncorrupt five years after his death, and again in 1466. But his tomb being sacrilegiously opened and his body stolen in 1480, it fell to dust, in which state it was translated to Fabriano, and there deposited in the great church, all but the remains of one arm, sent to Camaldoli. God has honored his relics with many miracles."

2 Vita S. Romualdi, c. 69, in Damiani's Opera II. f. 1006, in Migne's edition (Patrol. Tom. 145, f. 953–1008). He adds; "Nunc inter vivos cœlestis Hierusalem lapides ineffabiliter rutilat, cum ignitis beatorum spirituum turmis exultat, candidissimi stola immortalitatis induitur, et ab ipso rege regum vibrante in perpetuum diademate coronatur."