THE SPIRIT OF THE MONKS. CHAPTER 1.1 The spirit of asceticism founded in human nature, and hence legitimate. Its grounds. Two kinds of asceticism. I. NEGATIVE. Three conclusions drawn from the conscious inability of man to attain to perfect goodness. The historical development of this principle, and its close connection with the belief in a personal devil. The three great manifestations of the monastic spirit: First, Celibacy. The high estimate in which this state is held in the Roman Catholic church, due to the system of Oriental dualism incorporated into her theology; testimony of the Catholic fathers in its favor: was it sanctioned by Jesus? Second, Poverty. How it expresses the monastic spirit; monkish garbs an evidence of vanity. Third, Obedience. Danger to the State from monkish vows; opposed to the spirit of Christianity. II. POSITIVE. Danger of self-contemplation; its selfishness; limitation; a moderate indulgence in self-examination salutary; man has two natures; the monk forgets this. WISH we knew who the first monk was; for then we should be able to solve that great biblico-ethnological question, " Who was the first man?" Monasticism is a phase of 1 Richard Rothe, Theologische Ethik (Die Asketik); Jouffroy, Introduction to Ethics (System of Mysticism); Zöckler, Ueber Askese und deren Geschichte. the religious nature of man. It is here that we are to seek its hidden meaning and its origin. "Every great error," says Dr. Clarke, "is a truth gone astray;" and we would infinitely prefer to be a monk, with all his fearful excesses, rather than be numbered among those who are totally strangers to the spirit which kindles and transports him. Men who get terribly in earnest about any thing in this world are impelled by genuine motives, and deserve mild and considerate treatment at our hands. The opinions and actions of our fellow-men are not to be held in detestation or laughed at, but- understood.1 as There is one way to paint the monks, devils; another way,-as saints. In the latter case, relate the incidents of self-sacrifice and patient suffering with which their history abounds. In the former, dwell upon their cruel, immoral, and ambitious conduct; upon the crusades which they have preached against 1 Hominum affectus et actiones nec detestari nec ridere, sed-intelligere. Spinoza, Ethic. lib. III. Proem. |