in the Gospels, were persons who exchanged native for
foreign coin, to enable those who came to Jerusalem from distant
countries to purchase the necessary sacrifices. In our Lord’s time they
had established themselves in the court of the temple; a profanation
which had probably grown up with the influence of Roman manners, which
allowed the _argentarii_ [money-dealers] to establish their usurious
_mensas_, tables, by the statues of the gods, even at the feet of Janus,
in the most holy places, _in porticibus Basilicarum_, or in the temples,
_pone ædem Castoris_. The following extract from Buckingham’s Travels
among the Arabs, is illustrative:--“The mosque at the time of our
passing through it was full of people, though these were not
worshippers, nor was it at either of the usual hours of public prayers.
Some of the parties were assembled to smoke, others to play at chess,
and some apparently to drive bargains of trade, but certainly none to
pray. It was, indeed, a living picture of what we might believe the
temple at Jerusalem to have been, when those who sold oxen, and sheep,
and doves, and the changers of money sitting there, were driven out by
Jesus, with a scourge of cords, and their tables overturned. It was, in
short, a place of public resort and thoroughfare, a house of
merchandise, as the temple of the Jews had become in the days of the
Messiah.”
MONK anciently denoted a person who retired from the world to give
himself up wholly to God, and to live in solitude and abstinence. The
word is derived from the Latin _monachus_, and that from the Greek
μοναχὸς, _solitary_. The original of monks seems to have been this: The
persecutions which attended the first ages of the Gospel forced some
Christians to retire from the world, and live in deserts and places more
private and unfrequented, in hopes of finding that peace and comfort
among beasts which were denied them among men; and this being the case
of some very extraordinary persons, their example gave such reputation
to retirement, that the practice was continued when the reason of its
commencement ceased. After the empire became Christian, instances of
this kind were numerous; and those whose security had obliged them to
live separately and apart became afterward united into societies. We may
also add, that the mystic theology, which gained ground toward the close
of the third century, contributed to produce the same effect, and to
drive men into solitude, for the purposes of devotion. The monks, at
least the ancient ones, were distinguished into _solitaries_,
_cœnobites_, and _sarabaites_. The first were those who lived in
places remote from all towns and habitations of men, as do still some of
the hermits. The _cœnobites_ were those who lived in community with
several others in the same house, and under the same superiors. The
_sarabaites_ were strolling monks, having no fixed rule of residence.
Those who are now called monks are _cœnobites_, who live together in
a convent or monastery, who make vows of living according to a certain
rule established by the founder, and wear a habit which distinguishes
their order. Those that are endowed, or have a fixed revenue, are most
properly called monks, _monachi_; as the Chartereux, Benedictines,
Bernardines, &c. The Mendicants, or those that beg, as the Capuchins and
Franciscans, are more properly called religious, and friars, though the
names are frequently confounded.
The first monks were those of St. Anthony, who, toward the close of the
fourth century, formed them into a regular body, engaged them to live in
society with each other, and prescribed to them fixed rules for the
direction of their conduct. These regulations, which Anthony had made in
Egypt, were soon introduced into Palestine and Syria by his disciple
Hilarion. Almost about the same time, Aones, or Eugenius, with their
companions, Gaddanus and Azyzas, instituted the monastic order in
Mesopotomia, and the adjacent countries; and their example was followed
with such rapid success, that in a short time the whole east was filled
with a lazy set of mortals, who, abandoning all human connections,
advantages, pleasures, and concerns, wore out a languishing and
miserable existence amidst hardships of want, and various kinds of
suffering, in order to arrive at a more close and rapturous
communication with God and angels. From the east this gloomy institution
passed into the west, and first into Italy and its neighbouring islands,
though it is uncertain who transplanted it thither. St. Martin, the
celebrated bishop of Tours, erected the first monasteries in Gaul, and
recommended this religious solitude with such power and efficacy, both
by his instruction and example, that his funeral is said to have been
attended by no less than two thousand monks. From hence the monastic
discipline extended its progress gradually through the other provinces
and countries of Europe. There were beside, the monks of St. Basil,
called in the east _calogeri_, from καλος γερων, _a good old man_, and
those of St. Jerom, the hermits of St. Augustine, and afterward those of
St. Benedict and St. Bernard: at length came those of St. Francis and
St. Dominic, with a legion of others.
Toward the close of the fifth century, the monks who had formerly lived
only for themselves in solitary retreats, and had never thought of
assuming any rank among the sacerdotal order, were gradually
distinguished from the populace, and endowed with such opulence and
honourable privileges that they found themselves in a condition to claim
an eminent station among the pillars and supporters of the Christian
community. The fame of their piety and sanctity was so great, that
bishops and presbyters were often chosen out of their order; and the
passion of erecting edifices and convents, in which the monks and holy
virgins might serve God in the most commodious manner, was at this time
carried beyond all bounds. However, their licentiousness, even in this
century, was become a proverb; and they are said to have excited the
most dreadful tumults and seditions in various places. The monastic
orders were at first under the immediate jurisdiction of the bishops,
from which they were exempted by the Roman pontiff about the end of the
seventh century; and the monks in return devoted themselves wholly to
advance the interest and to maintain the dignity of the bishop of Rome.
This immunity which they obtained was a fruitful source of
licentiousness and disorder, and occasioned the greatest part of the
vices with which they were afterward so justly charged.
In the eighth century the monastic discipline was extremely relaxed,
both in the eastern and western provinces, and all efforts to restore it
were ineffectual. Nevertheless, this kind of institution was in the
highest esteem; and nothing could equal the veneration that was paid
about the close of the ninth century to such as devoted themselves to
the sacred gloom and indolence of a convent. This veneration caused
several kings and emperors to call them to their courts, and to employ
them in civil affairs of the greatest moment. Their reformation was
attempted by Louis the meek, but the effect was of short duration. In
the eleventh century, they were exempted by the popes from the authority
of their sovereigns, and new orders of monks were continually
established, insomuch that in the council of Lateran, that was held A.
D. 1215, a decree was passed, by the advice of Innocent III., to prevent
any new monastic institutions; and several were entirely suppressed. In
the fifteenth and sixteenth centuries, it appears, from the testimony of
the best writers, that the monks were generally lazy, illiterate,
profligate, and licentious epicures, whose views in life were confined
to opulence, idleness, and pleasure. However, the reformation had a
manifest influence in restraining their excesses, and rendering them
more circumspect and cautious in their external conduct.
Monks are distinguished by the colour of their habits, into black,
white, gray, &c. Among the monks, some are called monks of the choir,
others, professed monks, and others, lay monks; which last are destined
for the service of the convent, and have neither clericate nor
literature. Cloistered monks are those who actually reside in the house,
in opposition to extra monks, who have benefices depending on the
monastery. Monks are also distinguished into reformed, whom the civil
and ecclesiastical authority have made masters of ancient convents, and
empowered to retrieve the ancient discipline, which had been relaxed;
and ancient, who remain in the convent, to live in it according to its
establishment at the time when they made their vows, without obliging
themselves to any new reform. Anciently the monks were all laymen, and
were only distinguished from the rest of the people by a peculiar habit
and an extraordinary piety or devotion. Not only the monks were
prohibited the priesthood, but even priests were expressly prohibited
from becoming monks, as appears from the letters of St. Gregory. Pope
Syricius was the first who called them to the clericate, on account of
some great scarcity of priests that the church was supposed to labour
under; and since that time the priesthood has been usually united to the
monastical profession.
foreign coin, to enable those who came to Jerusalem from distant
countries to purchase the necessary sacrifices. In our Lord’s time they
had established themselves in the court of the temple; a profanation
which had probably grown up with the influence of Roman manners, which
allowed the _argentarii_ [money-dealers] to establish their usurious
_mensas_, tables, by the statues of the gods, even at the feet of Janus,
in the most holy places, _in porticibus Basilicarum_, or in the temples,
_pone ædem Castoris_. The following extract from Buckingham’s Travels
among the Arabs, is illustrative:--“The mosque at the time of our
passing through it was full of people, though these were not
worshippers, nor was it at either of the usual hours of public prayers.
Some of the parties were assembled to smoke, others to play at chess,
and some apparently to drive bargains of trade, but certainly none to
pray. It was, indeed, a living picture of what we might believe the
temple at Jerusalem to have been, when those who sold oxen, and sheep,
and doves, and the changers of money sitting there, were driven out by
Jesus, with a scourge of cords, and their tables overturned. It was, in
short, a place of public resort and thoroughfare, a house of
merchandise, as the temple of the Jews had become in the days of the
Messiah.”
MONK anciently denoted a person who retired from the world to give
himself up wholly to God, and to live in solitude and abstinence. The
word is derived from the Latin _monachus_, and that from the Greek
μοναχὸς, _solitary_. The original of monks seems to have been this: The
persecutions which attended the first ages of the Gospel forced some
Christians to retire from the world, and live in deserts and places more
private and unfrequented, in hopes of finding that peace and comfort
among beasts which were denied them among men; and this being the case
of some very extraordinary persons, their example gave such reputation
to retirement, that the practice was continued when the reason of its
commencement ceased. After the empire became Christian, instances of
this kind were numerous; and those whose security had obliged them to
live separately and apart became afterward united into societies. We may
also add, that the mystic theology, which gained ground toward the close
of the third century, contributed to produce the same effect, and to
drive men into solitude, for the purposes of devotion. The monks, at
least the ancient ones, were distinguished into _solitaries_,
_cœnobites_, and _sarabaites_. The first were those who lived in
places remote from all towns and habitations of men, as do still some of
the hermits. The _cœnobites_ were those who lived in community with
several others in the same house, and under the same superiors. The
_sarabaites_ were strolling monks, having no fixed rule of residence.
Those who are now called monks are _cœnobites_, who live together in
a convent or monastery, who make vows of living according to a certain
rule established by the founder, and wear a habit which distinguishes
their order. Those that are endowed, or have a fixed revenue, are most
properly called monks, _monachi_; as the Chartereux, Benedictines,
Bernardines, &c. The Mendicants, or those that beg, as the Capuchins and
Franciscans, are more properly called religious, and friars, though the
names are frequently confounded.
The first monks were those of St. Anthony, who, toward the close of the
fourth century, formed them into a regular body, engaged them to live in
society with each other, and prescribed to them fixed rules for the
direction of their conduct. These regulations, which Anthony had made in
Egypt, were soon introduced into Palestine and Syria by his disciple
Hilarion. Almost about the same time, Aones, or Eugenius, with their
companions, Gaddanus and Azyzas, instituted the monastic order in
Mesopotomia, and the adjacent countries; and their example was followed
with such rapid success, that in a short time the whole east was filled
with a lazy set of mortals, who, abandoning all human connections,
advantages, pleasures, and concerns, wore out a languishing and
miserable existence amidst hardships of want, and various kinds of
suffering, in order to arrive at a more close and rapturous
communication with God and angels. From the east this gloomy institution
passed into the west, and first into Italy and its neighbouring islands,
though it is uncertain who transplanted it thither. St. Martin, the
celebrated bishop of Tours, erected the first monasteries in Gaul, and
recommended this religious solitude with such power and efficacy, both
by his instruction and example, that his funeral is said to have been
attended by no less than two thousand monks. From hence the monastic
discipline extended its progress gradually through the other provinces
and countries of Europe. There were beside, the monks of St. Basil,
called in the east _calogeri_, from καλος γερων, _a good old man_, and
those of St. Jerom, the hermits of St. Augustine, and afterward those of
St. Benedict and St. Bernard: at length came those of St. Francis and
St. Dominic, with a legion of others.
Toward the close of the fifth century, the monks who had formerly lived
only for themselves in solitary retreats, and had never thought of
assuming any rank among the sacerdotal order, were gradually
distinguished from the populace, and endowed with such opulence and
honourable privileges that they found themselves in a condition to claim
an eminent station among the pillars and supporters of the Christian
community. The fame of their piety and sanctity was so great, that
bishops and presbyters were often chosen out of their order; and the
passion of erecting edifices and convents, in which the monks and holy
virgins might serve God in the most commodious manner, was at this time
carried beyond all bounds. However, their licentiousness, even in this
century, was become a proverb; and they are said to have excited the
most dreadful tumults and seditions in various places. The monastic
orders were at first under the immediate jurisdiction of the bishops,
from which they were exempted by the Roman pontiff about the end of the
seventh century; and the monks in return devoted themselves wholly to
advance the interest and to maintain the dignity of the bishop of Rome.
This immunity which they obtained was a fruitful source of
licentiousness and disorder, and occasioned the greatest part of the
vices with which they were afterward so justly charged.
In the eighth century the monastic discipline was extremely relaxed,
both in the eastern and western provinces, and all efforts to restore it
were ineffectual. Nevertheless, this kind of institution was in the
highest esteem; and nothing could equal the veneration that was paid
about the close of the ninth century to such as devoted themselves to
the sacred gloom and indolence of a convent. This veneration caused
several kings and emperors to call them to their courts, and to employ
them in civil affairs of the greatest moment. Their reformation was
attempted by Louis the meek, but the effect was of short duration. In
the eleventh century, they were exempted by the popes from the authority
of their sovereigns, and new orders of monks were continually
established, insomuch that in the council of Lateran, that was held A.
D. 1215, a decree was passed, by the advice of Innocent III., to prevent
any new monastic institutions; and several were entirely suppressed. In
the fifteenth and sixteenth centuries, it appears, from the testimony of
the best writers, that the monks were generally lazy, illiterate,
profligate, and licentious epicures, whose views in life were confined
to opulence, idleness, and pleasure. However, the reformation had a
manifest influence in restraining their excesses, and rendering them
more circumspect and cautious in their external conduct.
Monks are distinguished by the colour of their habits, into black,
white, gray, &c. Among the monks, some are called monks of the choir,
others, professed monks, and others, lay monks; which last are destined
for the service of the convent, and have neither clericate nor
literature. Cloistered monks are those who actually reside in the house,
in opposition to extra monks, who have benefices depending on the
monastery. Monks are also distinguished into reformed, whom the civil
and ecclesiastical authority have made masters of ancient convents, and
empowered to retrieve the ancient discipline, which had been relaxed;
and ancient, who remain in the convent, to live in it according to its
establishment at the time when they made their vows, without obliging
themselves to any new reform. Anciently the monks were all laymen, and
were only distinguished from the rest of the people by a peculiar habit
and an extraordinary piety or devotion. Not only the monks were
prohibited the priesthood, but even priests were expressly prohibited
from becoming monks, as appears from the letters of St. Gregory. Pope
Syricius was the first who called them to the clericate, on account of
some great scarcity of priests that the church was supposed to labour
under; and since that time the priesthood has been usually united to the
monastical profession.