Professional Documents
Culture Documents
..,/^-
^<;'-
"By
men know
that ye are
one to another."
John
my
disciples, if
xiii.
35.
ye have love
ANCIENT CHURCH
BY
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ABBOT OF LOCCUM:
NEW YORK
2007
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TABLE OF CONTENTS.
BOOK
FIRST.
The Manifestation
of
....
.
PAGS
2
44
56
73
BOOK SECOND.
THE AGE OF CONFLICT.
L
.....
II.
First Love,
III.
The Means
V. The
Work and
VI. Obscurations,
.....
its Eesults,
99
120
141
160
178
203
CONTENTS.
BOOK THIED.
AFTER THE VICTORY.
PAOB
CHAP.
I.
II.
III.
Perishing World,
Alms,
IV. Hospitals,
V. Monasteries,
Notes to Book
Notes to Book
IliOEZ,
219
.
246
...,,..
.......
323
Notes to Book
all
.....
..
.*..
I.,
II.,
III.
274
338
361
399
403
411
421
BOOK
FIEST.
CHAPTER
A WORLD WITHOUT
L
LOVE.
Our Lord
And
such indeed
lays
great emphasis
us nothing
them."
of
And
should
this
witness, as
is
still
them
and a
endeavour
heathendom
of
still
the
this
which seemed
stronger witness
Emperor Julian
new
thing,
which
may be
to
so strange
seen in the
introduce
he could not
into
but
And
yet
it
the opinion
[book
as
some explanation, and in a certain sense some modificaOf isolated acts springing from natural
tion as well.
any want. There was at all times
never
was
pity there
and that even after the idea
beggar,
the
ready
for
gift
a
that beggars and those in distress were under the special
In Eome
protection of the gods, had long lost its force.
and in the other great towns numerous beggars were to
be found sitting at the corners of the streets, on the
bridges, before the gates of the temples, and in general
wherever the traffic was most lively and the passers-by
readily threw them some small coin, whilst the beggars
;
Eoman Empire
the
first
how
could
men
edict against
And, indeed,
long as thej did not see that in work there lay a duty
to be performed by all ?
Towards travellers, those who
had been wrecked at sea, and all others in distress, the
general attitude was one of generosity
and in great
calamities there was never a lack of assistance and relief
even from distant quarters.
When, in the reign of Nero,
the great amphitheatre at Fidense fell in and buried
beneath its ruins 50,Q00 men, the wealthy Romans
despatched physicians and all kinds of medical appliances
to the scene of the disaster, and received the wounded
;
year
79
a.d.,
But
it is
to
and
still
was
we
more remarkable
CHAP.
I.]
loathsome
tilian
tliee
assisted
those
in
unknown
distress
the
new
thinw
the
thing
hitherto
in the world,
by the State
A special
we are accustomed
known to the ancient
to, was
and at no place
world.
A good deal was indeed done. When Boeckh^ says
" Compassion is no Hellenic virtue," we assent to what
he says, and must even add to his statement this, that it
is still less a Eoman virtue.
But we must not forget that
liberality was one of the virtues exercised in the ancient
"
world in the
fullest
measure.
giving of
amongst
Men
gave generously to
us.
man
The
it
is
[book I
new
theatre, or a
new
oil for
He founds a library, or
No man of means, who would
whatever
else it
may
be.
endowments
testamentary
special legislation.
one's friends,
And
frequent,
this spirit of
Legacies and
and
require
an abundance of
endowments which by no means falls
behind anything of the same kind done in our own day.
donations and
And
found
its
gifts
CHAP.
I.]
of the
Emperor and
where
of the State,
it
becomes a case
No
poor.
But
it
diffei'ent
from
The
Christianity.
to inquire
who
the needy
In
first
love
thing
man may
really in distress.
heathendom
compassionate
not
is
be
of
itself
the
it
cares
in
other
know whether he be
the background.
Presents are
made
mentioned,
I.
is
it
[book
officers,
being
thus
inverse ratio of
least, as
or
double or
receive
who
the least
in
for
the
tliose
the
gift.
It
is
Men
it.
well-to-do
men
money
it
away
in
more distinguished
was never for a moment considered as
an alms, and indeed it was not such. The fundamental
distinction between the
ancient liba^alitas and the
distributed to the guests in the
men's houses.
It
virtue of
(I
multitude.
of
common
exercise
it
it
may
in the spirit
be the means
a world without
CHAP, l]
of just as
city,
and
much
LOVE.
of the municipal
community.
Christian charity
is
self-denying
make
sacrifice.
One must
tions,
not in
the
least
we
find
number
connected with
it
of regula-
but in the
10
in
were
general
with
treated
special
[bOOK
leniency,
I.
their
All this
any property-tax/
And
elsewhere.
found
not
and
is
Athens,
is peculiar to
that
no
credit,
her
this
to
had
Athens
old
times
hence in
by way
of' gift
divided
the
Next came
Theorikai
revenues drawn
moneys
the
true
for the
curse
Thus Themistocles
of
Each
Athens.
as entrance
money
to
the
citizen
theatre.
The providing
of
the
city of
Eome
with
corn, tha
CHAP.
A WOELD WITHOUT
1.]
11
LOVE.
Annona, is one of the greatest achievements ever accomThe grain was partly collected
plished by statesmanship.
from the various provinces, partly bought up by the
State, and was brought to Rome by a fleet of vessels
once there, it was
specially set aside for the purpose
It
stored up in granaries, and afterwards distributed.
was the duty of a whole host of officials to exercise the
;
necessary foresight
in providing grain
a famine in
In the
thought suflicient
a low
rate.
Roman
if
for
feeding the
was
Caius Gracchus
first
citizens
at
6 as, which was far under cost price later on, Clodius procured an enactment whereby a certain quantity was dis;
tributed gratis.
citizens flocked to
Rome amounted
(87,700),
it
it
or not.
Nor do the
well-to-do
12
and
.the
I.
in order, however,
to be put on the
tion
[book
list, it
ticket
Whoever had
(tessera),
The
bread.
It
is
very possible
during the
that
may have
troublous
Eome
the
Empire.
a guild of bakers,
CHAP.
A WORLD WITHOUT
I.]
And
by
influenced
political
13
LOVE.
all
Knowing
ful agent in
liberty.
as
of
the
number
them
somewhat
those citizens
who made
application, bear
to
of
It
Nor were
itself.^**
way
in
At every
tions.
tions
the
of
occasion
of
fifth
or
tenth
years
of a reign, on the
(38,
10s.), Gallienus
1250 (43,
15s.).
As
a rule,
but
received
it
not infrequently
was much
the
greater.
number
of those
tolerably
who
reliable
14
the
[book
Nero
I.
to
and games.
On
the
presents
made
to the spectators.
Under the
porticos of
for
properties.^^
city of
Eome, which
could not at that time have had more than about one
and a half million inhabitants. And what was accomplished by this expenditure ?
Not even the support of
the 200,000 recipients of grain.
For five bushels per
month were not sufficient for one family. And beyond
this nothing was done.
There were no poorhouses, no
CHAP.
A WORLD WITHOUT
I.]
Lazarettos
hospitals.
known
in
the
15
LOVE.
and slaves
Antoninus Pius indeed tells us that he had built
beside the temple of the Epidaurian ^sculapius a buildBut this was not a
ing for the reception of the sick.
It was rather a kind of hostelry for those who
hospital.
had come to pray to the god on account of their sickThere was a total want of any care for widows
ness.^^
and orphans and for those who were not citizens there
At the utmost, there
was, as a rule, no help whatever.
fell to them a very little when there happened to be a
curiously enough
only.
surplus
of grain.
system was
its
The worst
feature, however,
demoralizing influence.
gift
of this
springing
how
that thing
was wanting
gifts
The
16
[book
1.
who occupied
Eome,
which guilds
them
although
were
offices
of State
also expected to
show
CHAP.
A WORLD WITHOUT
1.]
17
LOVK.
were planted from motives quite apart from any consideration for tlie welfare of the poor.
In the heyday of
the Republic they were of use in securing the possession
of conquered territory, and later on, after the civil wars,
they served to keep in check and to reward the disbanded
soldiery.
Salla divided amongst his soldiers lands in
Italy, the former owners of which had been ejected by
After the battle of Philippi tliere were 170,000
force.
men for whom some provision had to be made. In order
to accomplish this, possession was taken, under the form
of compulsory sale (the purchase money, however, was
never paid), of a number of
properties
their
of
possessions,
numbers
districts, in
proscribed persons.
of the
quondam
the
2^^'(^^ctariat
at
addition to the
Eome
swelled
the
80,000 poor
effect.
So
that the intention was not really
the poor, but rather of removing
and hence dangerous class of the
we
find
from
foreign
colonies
Eome
a restless
population.
Still less was it the intention of the great men
Eome, when they assembled around them crowds
clients, to
of
of
altliough indeed
many
a one,
who would
otherwise have
which was
originally a
relationship of piety
and duty,
18
[book
I.
bidden to a banquet
On
a supplementary
many
much
gift.
The Roman
thousands of them.
of that
Home
day would
and sycophant in
so-called alinuntationes, or
of poor
children.^^
in
institution
them.
for
girls
Antoninus
in
Pius
memoiy
of
founded
his
wife
such
an
Faustina
CHAP.
I.]
19
and with the income derived from this source hoys and
the most part free-born alone, were maintained
and educated.
One of these foundations, that of Beleja
in Upper Italy, possessed a capital of 1,044,000 hs.
(9156), which at 5 per cent, interest yielded an income
of 52,200 HS.
This sum provided for 281 children
(245 legitimate boys, 34 legitimate girls, and also two
illegitimate children, one boy and one girl).
The boys
received 16 HS. (3s.) and tlie girls 12 hs. (2s. 2d.) per
girls, for
month.
till
fourteen.
In
later
their
own
officers,
and
districts.
we
find
their
operation
to
certain
for
in
With the
300 boys and 200 girls
20
[book
I.
bequeathed one
and even more significant is the already mentioned endowment, of which the
inscription found in Spain gives us information.
A
certain Fabia bequeathed to the imcri Juncini and the
pucllm
(the
name is wanting in the inscription)
The interest at 6 per cent.,
60,000 HS. (440).
3000 HS. (26), was to be distributed twice a year, on
her husband's birthday and on her own.
The boys
received each 30 HS. (5s. 6d.), the girls each 40 hs.
(7s.).
If tlie money was not sufficient for this, the girls
were to receive only 30 ns. each; if there was any
surplus, it was to be divided in the same proportions.
Now in this case, in the fact that the girls were more
liberally treated than the boys, we have undoubted evimillion for the same purpose
'*'
tlie
How
children for
whom
he provided,
is
an important symptom
CHAP.
A WORLD WITHOUT
I.]
21
LOVE.
We
we
more distinctly if
numerous societies
which played so important a part in the whole
shall
{collegia)
life
still
of the
In these we find
for the
first
that
is
it
is
in
if
Christianity,
charity.^'^
men
for purposes of
22
institution of
new
ones
humbler
I.
per-
tenuiorum
^)
were permitted.
scription
By
[book
of their
members
{slips
menstrua), to form a
member,
Thus
The recognition which was
the expenses of
his
burial might be
funds.
defrayed.
tain no other
them.
especially
when
by Caracalla of
all
the provincial
Roman
citizens
citizenship
empowered
Not only
who
as such, the
provincials
lived
in
many
indeed,
CHAP.
I.]
was ordered
higher
At
who were
From amongst
elected annually.
the
classes
constitution of the
of the municipium.
curators,
The
23
sought
guilds
to
procure
the
patrons,
other
of
the
gods,
the
special
worship of
whom
There
is
Tertullian
is
a sure sign of
how
expressly lays
weight on
the
fact
that
in
but in the
year 136.^^
ranks, freedmen
entry
100 HS
(12s.
6d.),
24
[book
r.
On the death
monthly subscription 5 asses (about 20d.).
member there were paid for the costs of his burial
300 IIS. (54s.), whereof 50 lis. (about 9s.) were distrib-ited
amongst those members of the guikl who were present
In the event of the dead man liaving
at the interment.
of a
no
relatives, the
after
by the
Mention
society.
also
is
made
of
common
would thus in
present, and
tliis
of friends
circle
feel
If a
Mutual funds
In
ill.
500
his
the costs of
honourably
departure
Many
his
burial
discharged
6000
lis.
den.
death
were defrayed.
Whoever was
a veteran, received on his
as
(52).
considerable
wealth,
especially
endowments made by
members.
their
from
patrons
the
or
presents
sums
were
appointed days, a
or
sjportula,
on
Especially
or
other leading
amongst
are
the
their
members.
endowments in
CHAP.
A WORLD WITHOUT
I.]
memory
those
25
LOVE.
of
It
will,
men
gladly
The number
of guests
is,
filling
up
of vacancies caused
by
dcath.^'^
26
[book
I.
to
guild
the
named
Again, a lady
of a sportula.^^
of
the Fuhres
held
Valeria bequeaths
birthday
it
there should be
banquet
to
cost
200
den.,
den. (3s.), the others 3 den. (2s. 3d.), but always only
those
who
are present.
a proportionately larger
queathed in
memory
sum.^"
of
Salvia
her husband,
Marcellina
(438)
a year
G denarii
was
to
be-
and Hygeia.
lis.
Out
be distributed twice
each and
officials
members
CHAP.
A WOELD WITHOUT
I.]
Necessity
is
we
27
LOVE.
not regarded
those
who
are to all
The
the guild.
Still,
members
of
Christian caritas
these guilds,
foundations
of the latter
case,
and
is
this,
In the former
of CO operation
classes,
28
Wliat
brotherliness.
were
ties of
to
I.
[book
members
of the
known
as fathers
and
All this
and here
again we may recognise traces of that current which
flowed out from the midst of heatlienism to meet the
What an elevating
advancing tide of Christianity.
thougiit it must have been to the artisan, excluded from
all olhces in the State or the nmnicipality, from all
priestly guilds and posts of honour, that in his own
guild at least lie was of some importance, and might
there attain to office and honour
And what a boon it
must have been to the slave that there at least he was
treated as a man
We nmst try to picture to ourselves
is,
as
it
this
importance.
This
we
it is
in
life
of a
Christian com-
One
they never
the poor,
is
of the
arrived
at
true
charity,
at
true
care
which was
for
its
CHAP.
A WORLD WITHOUT
I.]
29
LOVE.
tnie prop,
shall
tnat
It
is
influences
exactly
of
in
this
Christianity
one
that
upon
the
of the
strongest
general
social
worship.
for
We
when
was
in the
latter case
30
a matter of indifference.
by means
sacrifices
[boOK
I.
to stand
as for instance
at
sacrifices
for the
Emperor, to make
It is
afforded
The giving
of alms is
no part of
Certainly
it.
make
a present
it
was in
(slips) to
and especially
warding
for
off
some
evil
by subscriptions
Ar vales, which
were notorious for their accompanying luxury, or they
were the banquets of citizens poor people were never
I only find one quite isolated instance
fed at them.
of distributing alms in the worship of Ceres, who,
moreover, is not one of the old liouian deities, but was
introduced first of all in the year 258, in accordance with
CHAP.
I.]
31
The temple
of
temple.
to the poor.'*"
who
native gods in
And
Eome
God
in Christ.
community formed
To take only one
who had
of
Heliopolis.
divinities
by means
then,
of subscriptions
we have already
Here,
amongst their members.
kind of community which
official
worship of
Rome
in
where we have to do with exceptional ceremonies by way of expiation for sin, such as, for instance,
the Lectistemium.^
occasions
Of a
slips
32
find
[book
I.
honours.
means
money thus
of the
Very frequently
collected.^*^
statues of distinguished
But the
subscription.
by defraying
But that a sti2')s should be
collected to feed the hungry or to clothe the naked was
a thing to which their religion did not point, an idea
which did not enter into the popular mind.
It was only
off,
the
cost
when
when
first
himself*^
it
the crowds of
collected, just as
but not
now
it
to be
needy.
religion.
when he
said to
"
sentative
of
the
ancient
world
naked
ei^oism
so
CHAP.
I.]
frequently comes to
highest
idea
the front.
that of
is
the
33
good,- which,
transcending
that
is
It
is
the cause of
all
that
Hence the
is
sacred,
IJeity, the
all
prime
all
existence
is
which
and hence
man
the
community.^^
To
there
this
are
added
thoughts
if
If his constitution
is
not strong
longer in a position to do
then no longer
worth anything.^
34
to Aristotle,
much
as
are
man
of this
man may
restricted
is
give of
liis
tliat
is
wealth when
fulfilled.
the generous
I.
the true
is
avarice.
[boOK
is
it is
beautiful to give,"
own
^^
However, Aristotle
declares,
is
not to be measured by
the
amount
The
distress
gifts.
of the gift,
its practical
but by the
proof
lies
spirit
Here,
beneficence.
It
is
also,
combat
of friendship.
of the giver.
when he
treats
is
being
entreated
In
thereto.^^
for
general, with
Aristotle,
but
it
is
According to
latter is
a slave, he
is
another, for
For, inasmuch as
is possible, inasmuch as he
In connection with this, we may take a
saying of Aristotle's, which has been preserved by Diogenes
Laertius.^^
When blamed because he had given an ahns
is
a man.^^
;;
CHAP.
to a
A WORLD WITHOUT
I.]
bad man, he
is
35
LOVE.
his habits, but the man himself; " or, according to another
version : " I did not give to the man himself, but to man-
kind."
foundation.
beautiful.
man
takes as his
himself,
tolic
how
saying
The
far
own
removed
is
The
best for
own "
who
last
ancient world
though
it
is
Here, again,
He
requires not
only that
we should
we
we bestow upon
own
As
true virtue
must be exercised
36
exercised for
own
its
[rOOK
i.
sake alone."'
viewed in
It is
itself,
Testament, and
is
whom we
benefit."
*"*
of beneficence, deals at
still
He
deduces from
it
He who
gives to an ungrateful
is
sidering
the
individual.'^
goes even
Kindness persisted
Seneca
Indeed,
"
;
"
"
The ungrateful
37
CHAP.
I.]
man
more
"I
will not
diligently, as a
and
to give."
still
corae-s at
sense, that
what man
" If
still
if
Thus
last to this,
receive in return,
gratitude,
it is
'^
if
tions, I reply, a
my
not
spirit.
benefac-
^^
good conscience."
more
of the
distinct
Christians,
when we
the
difTerence
becomes
still
wise man.
Just as superstition
{superstitio) is a
Eoman
so is pity
perversion of the
religion,
morbid
a morbid
caricature of
weak
spirit,
distress.
He
not.
man
to
as
man
of
himself that
nature
it
38
[BOOK
I.
how
all
its
it
talk of
human
individualities,
for their
The other
side, eternity
humanity
of
There is an
idea, which has been again met with in our own day,
that men, when they first clearly came to believe that
as regards eternity,
human
life finds
is
its
end
in
would be on
as possible,
and kept
free
opposite
the case.
If
is
the individual
man
be only a
the rule of
life
soon becomes
this,
life
makes
and this
All charity
is
is
at
bottom
based upon
CHAP.
I.]
that the
this,
man
towards
whom
love
39
shown
is
is
some-
eternal, not a
personal
existence,
as well
lite,
Of the duty
rests.
make
making of
gifts
There
is
we
and presents,
town, the
is self-sacrificing
Even
hear nothing.
it is
in the
citizenship
that
is
regarded.
plenty
While
own
out
interests, for
it,
one
is
one
nowhere.
at the bottom of
all.
Here again we
Each individual
with-
find selfishness
is
valuable only
40
shoulders.
Plautus says
you
"
cannot
What
is
live,
given to the
interest taken in
who had
[bOOK
is
i^oor
children.
I.
as
lost."
Tlie chil-
the service of
the
and
dren of citizens
fallen
in
and wealthy,
for it
was
for
Where
should he done.
it
This ancient selfishness comes more prominently forward among the Eomans than among the Greeks. The
only piece of real care for the poor which we meet with
is at Athens, not at Kome.
The Eoman is very avaricious, very
careful
together of
his
Emperor Vespasian
typical of the
justified
Komans.
his
disgraceful
of liome
taxes
is
were not
of the
CHAP.
A WORLD WITHOUT
I.]
41
LOVE.
And
revealed
it
answers to
wisdom
which St. Paul speaks (Gal. iv. 4). Had the stream of
<new life flowing forth from Christ encountered the still
unbroken ancient life, it would have recoiled from the
encounter ineffectually.
But now the ancient life had
already come amongst the breakers, its strong foundations
had begun to be weakened, and the Christian influence
meets with a current of heathen opinion already flowing
partly in its own direction.
In the Eoman Empire there
had appeared a spirit of universalism unknown to the
ancient world.
Nationalities had been effaced, and the
idea of universal manhood had struggled into the light
out of the obscurity of
tlie
ideas of nationality.
men
From
are equal
man
"
42
presentations,
and
endowments, which
Even the
description.
charitable
glimpses of
of
inscriptions
Thus a freedman
this.
are
[book
i.
more
give us
of Hadrian's dedi-
drug-seller leaves a
And
"
man
while a
and kind
This
commemorated
is
number
a heathen woman
mother to all men
is
;
as good, compassionate,
to the poor.'*
is
we
how
strongly indeed,
And
more strongly
very
diflicult
Christian
it is
to say.
made
At
all events,
a great impression
forth fruit of
some
sort or other.
influ-
They
are
first
of the past.
noticed only
Therefore,
CHAP.
A WOELD WITHOUT
I.]
century
Philostratus
makes
43
LOVE.
Apollonius
his
of
Tyana
which he remarks
upon the sparrows, how they call each otlier to feed, and
share what they have found, and warns his hearers to be
of mutual support to one another, and to take care of the
poor,^^ these sentiments no doubt flow, not from heathen,
but from Christian sources.
But amid all these remains the deep-lying difference
between the ancient and the Christian life.
Heathendom
deliver a noble speech to the heathen, in
as
it
real,
organized charity
new
that
Christianity brings.
without love.
It still
is,
CHAPTEE
II.
The
is
different
character of the
the
every man,
heathen,
work
people as
industries,
greater
the
all,
that customary
as a duty imposed
by God upon
of
life,
and, above
all
these things
freedom from
Of course
there
vineyard
is
it.
all
that belongs
It
was
CHAP.
II.]
45
which belongs
land,
only holds
it
in
Testament
is
Eoman
law.
bound up with
is
it
gives
to
it
it.
whom He
wills.
xxii. 2 1).
forbidden
{ibid. 25).
is
is
and needy,"
God
will descend
to
his
"
God
is
widows
"
for
for
be invited to their
feasts.
An
institution
relief of
specially
";
46
second
tithe,
The
What remained
[BOOK
first
I.
tithe
'tithed,
the
first
But these
legal precepts
ungodly.
(Prov.
gentle,
He
a father's
of the
has
On
16).
10).
xii.
is
heart
is
compassionate and
and
is
full
of pity.
God"
that
among
a
Herein
of
the heathen,
merciful
merciful,
God,
and
lies
a deeper reason
full
is to
who
of
be found in
is
we
Israel.
considerate,
help.
Therefore
why
seek in vain
who
Israel has
is
kindly,
"
CHAP.
II.]
He
47
cares for them,
He
Lord.
to let
yoke
to loose
to
that thou bring the poor that are cast out to thy house
when thou
him; and
thou
hide
not
thyself
Thus there
is
the
very same
expression
in
idea
the
as
that which
commandment
"
found
its
Thou
shalt
highest
love
And
thus the
itself
and
as
way
of the
natural
consequence lead to the charity of the Christian comIt may also lead, and it did lead, to the almsgiving
munity.
neighbour.
away the
which in the
48
surrounded
is
[book
I.
it.
Old Testament,
whom
if
the Israelite
fellow-countryman alone.^
interpretation,
"
Thou
meaning
word "neighbour."
that one
must
restore to
it is
an enemy his
own
And
time.
lost cattle,
since, in
even at
reference
and
Lev. xix.
is
shall be unto
him
"
be invited to their
you as
the heathen,
regarding
to
9, xxiii. 22).
one of themselves
love
is
is
Moreover, that in
were very different from
34).
slaves.
How
humane
regulations
20
ff.)
are
CHAP.
II.]
49
masters, and
among
is
permissible as regards
him, his debts are not released in the seventh year like
And
the foreign
settler,
is
is
grounded
Israelites.
In the
who
is
who
Melchizedek, Abimelech,
who
all
neighbour,
is
universalism
is still
the
Disinterment
all
the same
is
it
50
[book
I.
prescribed
times,
alone enjoined
proportions, or
in
pre-
Charity
come.
prescribed
in
The
scribed ways.
is
own
when and
giver
New
Nowhere in the
such is now the commandment.
Testament do we find directions given which bear
;"
within
outwards.
We
Testament.
or
removal of social
precepts,
the
giving
distress.
of
tithes,
leaving
all
of
fields
such things,
New
Testament almsgiving
is
nowhere
Testament requires
of Christians in reference to matters of charity, is simply
the fullilment of one's customary duties, which fulfilment
grows out of the religious life, but is completely free in
its action.
We must not, however, conclude that in the
while
in
the
inculcated as such
all
that the
New
is
required,
CHAP.
11.]
and
not the
inner
spirit.
from the
exhortations to
possibility
51
may
arise
of
man
outwardly punctually
shown
Now
in the
New
Testament
commandment
is
most distinctly
this
them
Here,
in
one
52
[BOOK
I.
To the commandment,
"
Thou
shalt
enemy
thine
;"
and
exclusively fellow-Jew
piety,
and
law.
And
is
Contempt
being an enemy.
of Gentiles
is now a part of
God and for His
hemmed
charity in,
legal aspect
acts of almsgiving.
improvement of
his
neigli-
is
So,
strong
men
it
(Tob.
a feature
iv.
8, xii.
it is
of alms,
Sir.
iii.
how
often do they
3, xxix. 12),
to so great
how
Indeed,
ness,
that
righteousness
and almsgiving
have
become
:
;
:
CHAP.
II.]
531
Break
off
iv.
2 7,
Even
the king
names
of the verse
as a generally
But
this
bridge
of
(latterly
so
much
abused)
passage forms
sentences
the
of the
for
alms release
[BOOK
.54
8).
"
for
sin,
and
support in
I.
life "
(Tob,
fire,
so.
do
He who
great
life,
commandment.
them never
gives
and
for (Prov. X. 2
xi.
4)
it
is
written
"
dies
one of those
is
God upon
us,
Pighteousness
from
death,"
respect of almsgiving.
One
He
He
is
godless."*
CHAP.
II.]
Talmud, when
Moreover, the
it
55
speaks of almsgiving,
Alms should
countrymen.
accepted from the heathen
neither
It is
be
fellowto
nor
sake of peace.
own
given
is
in no sense
their due.**
was no lack
and of splendid
almsgiving too. This is sufficiently clear from the fact
that our Lord speaks as of something perfectly well
" Wlien thou givest thine
understood, when He says
alms."
It is also pointed to by the gifts of the wealthy
thrown into the treasury, as well as by the alms of
The Emperor Julian certifies to the fact that
Cornelius.
amongst the Jews in his time there were no beggars.
And in our own day, what a ready disposition to mutual
support has been shown by the Jews, especially the Jews
But although there was plenty of
of the dispersion
alms, there was but little charity apparent
and in spite
of the ostentatious almsgiving of the Pharisees, we must
pass upon Israel, even in the time of Jesus, the judgment that it was a world without love. With regard
even to the children of Israel, charity, as it was
manifested in Jesus, was something new.
Certainly
amongst the
in
the time
Israelites
of Jesus
there
of almsgiving,
CHAPTEE
III.
is
to
in heathenism
and in
be
From
in his
own
its
members, each
new
life,
but the
the
life
of the
And
community
it
never altogether
failed.
66
CHAP.
III.]
failing
source
of
amid
charity
His
57
The
followers.
man came
the Master
"
The Son
and
to give
this exercise.
of their whole
is
life
It
itself as
and Pharisees,
of the
kingdom
of
God
::
58
[BOOK
I.
No
Thou
of the
slialt
God above
love
kingdom
Love
of God.
for
our neighbours
is
is
nothing
its
active
exercise.
Hence
all
never fully realize that all men without distinction are the
Polytheism entailed as a
proper objects of our love.
necessary consequence divisions
human
God was
among men.
Only where
race be recognised.
root,
for
only religion
is
altogether
universal.
profited
is
is
by me."
gift,
But
to
With them
God
it
is
was
God and
the neces-
of the
CHAP.
III.]
59
A certain
fell
among
man
in
every man's
life
life,
And
it.
all
other barriers
down.
As the kingdom of God lays its
claims upon all men, so also does love.
"We cannot in
have
also fallen
respect of
it
by a
absolve ourselves
it
certain statutory,
requires us to place
at
its
service our
of
it
everything that
is
its
done
object in the
kingdom
of God, so
60
[BOOK
I.
God and strive after its rightThese are the six recognised works of mercy,
feeding the hungry, giving water to the thirsty, clothing
But
all
"
and
number
They
namely, the advancement of the kingdom of God.
possess their value in that they are done to Christ in the
Therein is expressed both their
motive and their end. Their motive is love to Christ, and
their end is His service, or what is the same thing, what
persons of the distressed.
"it
becomes
clear
CHAP.
III.]
This end
61
we have
is
to allow that
is
it
all
the
much
it,
distress
in
life,
and
social position is a
to appoint to
human
kingdom of God,
62
the kingdom of
life's
[BOOK L
And He
work.
did
were we
all
to
ask
how
far it
has
making
poverty, and in
still more
aim and peculiar object of Christian charity.
We have already had several opportunities of observing
that true Christian charity cannot exist where there is
To view the
no object beyond this life to be attained.
It
will
clearly the
who
life, is
is
life
is
also valueless.
fatal
to
always this
;
may
for
him
all
He
life
be done to
At the same
time,
completely altered.
mercy not
own
sakes,
its
The
task, its
that
they
may
receive
the
CHAP.
III.]
evoked no
charity.
For
this life
63
life
Charity
which can only be one of misery and distress.
places before herself, on the one hand, a higher aim of life,
transcending the limits of this present existence and, on
;
She cannot
be properly developed where this life itself is looked
upon as the highest and only good, but only where it is
as good, that is to
considered as but relatively good
a means towards the attainment of that aim.
say, only
inasmuch as
it
all.'
Now
plete, is
future
but as growing,
it is
every one
who
is
is to
willing to try.
She
strives, therefore,
men wherever
she can.
may
life
possesses
be, is called
upon
64
in
some way
or other, be
through sorrow, to
fulfil
it
[BOOK
through labour or be
I.
it
kingdom
of God.
any human
Therefore
no value to this kingdom.
man in such a position as to
make it possible, and so far as practicable, easy for him
lightly to perform his life's task. In the natural relations
of this life, complicated by sin, lie many hindrances,
of
life
which make
as
members
it difficult
of the
for
men
kingdom of God.
Such hindrances
are to be
and
poor.
to work,
him
member
of the
kingdom should.
;
Then Love
steps in
and
thank God.
We
can
He
is^
simply alludes to
no importance in
on the other
labour with love to remove
this difference is of
He
yet,
CHAP.
this
III.]
IN CHRIST.
65
difference.
hinders
kingdom.
It has indeed been held that our Lord despised
earthly possessions, and that those
all
Certainly, if
rich
Our Lord
kingdom.
is
required in the
signify thereby a
true Christians,
upon himself,
that,
surrender of
lead
him
all
property
and
He wished to
he was not yet free
also because
Hence
also that
lament which our Lord pronounces over the rich, and His
saying " It is easier for a camel to go through the eye
of a needle, than for a rich man to enter into the kingdom
of God."
But these involve no abandonment of wealth
as such.
For they refer to those selfish men who employ
their wealth only for the satisfaction of their personal
:
66
property held
in
trust
we
[book
All wealth
it.
but tenants of
are
it
I.
it.
brings with
it
duties.
of
To the
ordered creation.
individuality of a
man
belong
as to
make up
so also
must the
differences
God
require
it.
laid before
his door.
may
is
it
now
is
19-31).
The value
of
it
that
almsgiving
lies
not in the
it,
it.
widow
wealthy (Mark
an
money
offering
to
it
the
temple
it
CHAP, in.]
by appointing
or
it,
He
ings.
67
that
He
it
this
way
upon
their love
every one.
But
The inward
nature of love.
It can never be exhausted.
bonds of property have all been cast off. Whatever a
disciple of Jesus has, he holds for the good of all.
But
it is only the self-seeking barriers of property that have
been removed.
Love takes care of her possessions, that
she may be able to use them.
The same Lord who
exhorts His followers that if necessary they must count
their possessions as naught, and be ready to sacrifice
them
all,
left after
the feeding of
is
68
[book
1-
at the
first
reference
that very
giving utterance to
He
which
against
contends.
error
It
is
of
not
Pharisees
the
property
the
itself that is
first
many
from
purify ourselves
we must
Therefore
and we do so by inwardly
power.
This inward freedom,
this,
its
and
first
alms.
It is a blessing
man
possessions,
Neither does
discovered in
it
the
passage
lose their
assign
is
to
say,
to tell us
give
upon
this
poor
all
is
not
absolutely
necessary for
oneself.*
CHAP.
III.]
Our Lord
has,
obligation.
He
never
however,
nowhere
has
laid
69
down any
the
limited
such
rights
of
On
the
contrary, at
the marriage
of
Cana He
the
sacred
anointing Him.
" Blessed are the merciful, for they shall obtain mercy."
Thus we heap up
heaven
mammon
for
we make
thus
ourselves
friends
of unrighteousness,
and
abiding
to
find
treasures
ourselves
of
in
the
an entrance into
of mercy.
respect
munity.
also
the
It is
founder of
charity
no pleasantry, though
within
it
may
70
deaconess-house "Bethany,"
call
deaf and
"
dumb
"
a hospital for
Ephphatha," or a refuge
We
Magdalene."
work
[boOK
would imply by
for fallen
the
women
He
is
I.
took pity upon the sick, the blind, the leprous, and
the dumb, brought back the unfortunate to a godly life,
gave bread to the hungry in the wilderness and every
first
He
a thousand-fold.
fruit
it
may
not
does
all
moreover, so
this,
fail to
believers
when He
distribute
the
bread and
fishes,
and have
they lead to
His
They
pity.
life
Him
to
serve at
the blind
man
are in this
way
Moreover, the
of charity.
employment
been of so
same
There
is
is
circle of serving
women
whom
all
is
charitable
women, in
This circle
so rich.
disciples
CHAP.
III.]
71
then,
attended
And
to.
just as the
kingdom
of
God
has a
It is
in the Middle
identifying the
72
from compassionate
God
For
love.
all
love has
its
[book
I.
origin in
her
is
in Christ Jesus, of
that
its
kingdom
highest end
of
God
to,
she shows to
in
the
He
CHAPTER
IV.
The church
of Jerusalem was at
first
of
disciples.
when
tlie
common
this
without
maintenance,
thereby
depriving
them
all
property.
Still less
which he possessed
74
CIIRISTIA.N
was
his
(Acts
own, but
had
they
things
all
[book
I.
common"
in
xviii. 32).
This was
the so-called
community
of goods in
the
more
au
might as well
We
But
other
is
possessions of each
church.
by the
apostles.
No
his lands
common
to
tliat
do
this.
he might
have kept his land, and also that after he had sold it
Such dishe might have retained its price (Acts x. 4).
tribution was au act of perfectly free love, but this was
powerful enough to level the existing inequalities of
property, so that there were none in the church who
we are
lacked anything.
Still the fact with which
dealing is not' the institution of community of goods, but
noble
almsgiving, a
free
equalization
of
possessions,
why we
of the abolition of
CHAP.
IV.]
75
which
the
Common
especially prominent in
it
which was
combined the celebration of the Lord's Supper, were daily
These were the so-called Agcqxc or lovepartaken of.
And these it was which made a i'ormal institufeasts.
Hitlierto the
tion, an official appointment necessary.
entire direction of the church had lain in the hands of
They had served in " the word,"' and had
the apostles.
"
But the two offices
tables
served
" (Acts vi. 2).
also
united.
The
chief duty of the
longer
remain
could no
Jerusalem church.
meals, with
which
and if the apostles still regarded the ministraword as their first duty, it is not surprising
if one thing or another was overlooked in the daily
administration of charity. St. Luke, at least, gives no hint
that the complaint of the Hellenists, that their widows
Hence, on the prowere neglected, was unreasonable.
posal of the apostles, seven men were chosen " over this
involved
tions of the
business."
It is generally thought that these seven
first
of the diaconal
office for
office,
or to view
it
men were
my
For
view a mistaken
all, it is
one.
First of
part, I
their office
it is
is
which has
think this
sion
the
and
Certainly
this expres-
76
[boOK
I.
first deacons.
But the expressions " to serve " and
" service " are used in the New Testament of every kind of
the
more striking
Still
is
it,
that St.
Luke
xi.
nowhere tells us
that the former office was abolished and the latter instiIf this observation borders upon the conjecture,
tuted.
that the seven were not the first deacons, but the first
elders, or, to express it more correctly, that their office,
at first instituted for a single and quite special need, was
30, XV,
G),
and
nevertheless, he
that,
office of elder,
the
The
relief,
which the
the matter
may
xi.
Of
30).
course,
office
of
and
Besides,
when
is
out of the
it still remained in a
were still given, and almsgiving always practised.
There would, therefore, still
have been room for the agency of the seven, not to
mention the circumstance that it would be strange if St.
Luke should give no account at all of such far-reaching
;
ceased,
gifts
CHAP.
IV.]
alterations in the
"77
let
the
management
When
in Jerusalem.
the
who were
subsequently
apostles
still
left
till it
by
this
name.
is,
management
constituting office
is
Their
it
life,
is
to the
they
The
who
and without
inconceivable.
office it is to furnish
are subordinate.
is
To
assistance
that of the
that of " governments."^
office is related to
is to
means
The management, however, was always
the bishops or elders, and a special " office
also almsgiving.
in the hands of
the
New
Testament.
seldom mentioned in
twice,
78
viz. in
Phi],
1,
i.
[boOK
I.
salutation,
iii.
8,
the
office,
" it
is
where
it is
the first-fruits of
saints.'"*
Two
with the origin of offices in the church.
appertained to an office, the gift and the calling,
recognition of
the
gift,
the
charge to exercise
special circle.
given
things
i.e.
it
the
in a
appointment
Lord,
gifts
comprised into an
it.
This
was
especially
tlie
own
freely
case
gifts
and not
and order required
exercised,
deacons, and
it
was not
till
CHAP.
IV.l
79
afterwards
we
church, others
find, besides
who were
is
Nay, in a certain
in the
work
Not every
Christian
is
a presbyter
is
really
as
deacon
of
the
church
at
Cenchrea.
80
[boOK
I.
word
assumes, to
Of the position
New
Testament.
Still
the
them
and
kind
is
3 sqq.
things."
if
that
no
widow
who
could
be
supported by
list, show,
maintenance was the main point.
Besides this, however,
they received, as " widows indeed," who had proved their
Christian faith by holy behaviour and active benevolence,
an honourable position in the church, and also rendered
such services as their age permitted, though the apostle
gives more prominence to the obligation of prayer and
and prayers
CHAP. IV.]
For the
rest,
we must
was
as stable as
it
afterwards became.
81
earliest times
was
On
then
it
far
still
could.
The Acts
speak of a Christian woman, Tabitha of Joppa, whose
works of love
who, as
widows, were otherwise cared for by the church.
There
may have been many who, like Tabitha, were "full of
good works and alms-deeds," without being deacons or
deaconesses.
Circumstances, too, were certainly very
different in different churches.
While Tabitha was voluntarily ministering to the poor in the
official
position
Only the
Besides
The management
who were
deacons
qualified
persons.
was in
it
was animated.
Epistles.
least, of
We
new
We recognise
spirit
itself
charity.
features, at
82
[bOOK
I.
In Eph. iv. 28, St. Paul says: "Let him that stole
no more: but ratlier let him labour, working with his
hands the thing that is good, that he may have to give to
him that needeth." lu these words three points are connected, upon the true moral appreciation and correct combination of which depends the healthiness of moral life,
while all its diseases are occasioned by the wrong moral
appreciation of these three points, and by their separation
To understand the development and
from each other.
steal
down
way
command
to
Still
CHAP.
IV.]
83
assigned
him
in his vocation.
It is
calling.
spoken
of,
to the
kingdom
as it very often
is,
When
the heavenly
But
work of
of God, is intended.
it is
in the
work out
a calling
is
the call
call,
this
calling
his earthly
kingdom
by
on
man
at the creation
imposed
It is
may
be.
life,
Hence
wherein he was called." Tor the slave, too, may be, and
It is
prove himself, a member of the kingdom of God.
thus that labour regains its moral dignity, its honour.
It is God's, it is the command of Christ, it is the working
of work,
is,
in a moral point
84
[book
I.
Nowhere can we
find
It is called
sin.
is
enjoined not
would be
rich are
that
are disowned
accompanies
it
it
is
only
that is reproved.
the selfishness
Against
this,
too,
life
that
are
James invokes a
The aim of labour
according to Epli.
iv.
CHAP.
IV.]
85
No
St.
we
stress
upon
He
ix. 6),
we
find a
word which
is
viii.
But nowhere do
14).
He
exhorts to
who
God
to speak, the
Magna Charta
ix.
7).
of free charity.
Such
viii.
is,
so
Everything
mind
mercy with
To
to the great-
cheerfulness (Eom.
xii. 8).
ness of the
the approbation of
gift, is
these,
and not
God awarded.
The
86
(2 Cor.
gives
viii.
its
5)
and
what
it
[book
it is
1.
that
should not
be a dead offering of money, a merely external renunciation of a portion of property, but a self-devotion, a sacrifice
The
of selfish interest.
object of giving
to level the
is
He
ing of the
much had
lack."
Nor need
it
attained
"
that gathered
little
had no
now
arise
giver.
who
(2 Cor.
ix.
10, 8).
is contented.
give.
its
moral
He who
is
and always
He who
has
result.
rich,
tliinks
little,
Giving
but discon-
he neither
but
is
con-
and
Herein lies
the secret why the poor so often give more than the rich.
The history of charity proves in innumerable instances
that the greatest results are accomplished when many small
Hence the Apostle Paul attributes
gifts are combined.
great importance to small gifts.
He directs the Church
to lay by small gifts on every Sunday, each according
tented, has always enough,
to give,
CHAP.
sK
IV.]
business, so that
collection, the
last the result
of the
little
It is not
which
was expected by the apostle from giving, viz. that it
should become a bond to unite hearts, and that God should
be glorified by all (2 Cor. ix. 12, 13).
It is thus chiefly that the blessing is manifested
which the
collection is
He
managed.
it
from the
churches, to avoid any blame on account of this abundant
collection administered by him, and to ensure all being
honestly done, not only in the sight of the Lord, but also
in the sight of
men
This, too, is
For
dom
presupposes confidence
administers the
gifts.
Where
in
him who
this free-
collects
and
None
self so
all
thereto.
of cliarity, though
How
does
rich,
St.
James
who nourish
their hearts as in a
88
works of
The
love,
true worship of
God
is,
is
to visit the
[book
widows and
I.
father-
less in their
affliction
says, to love in
How
St.
John
declares that
he who does not love his neighbour does not love God,
and exhorts to openhandedness, and to love, not in words
and with the tongue, but in deed and in truth.
We do not possess sufficient information to enable us
to give a detailed account of charity in the apostolic age.
We
officers, so far as
CHAP.
bread.
the
IV.]
who walked
Idlers,
direction
of the
89
apostle,
to
be
worse than an
iii.
6).
infidel
(1 Tim. v. 8).
It
is
self-evident
life.
If
and raiment
all
tlie
poorer
members of
In Troas, at least,
day of the week, the Sunday.
on Sunday for a love-feast,
while from 1 Cor. xi. 34 we may at least conclude that
the members of the church had their regular daily meals
The members of the church brought
in their own houses.
with them both food and drink for the meal, the rich
The provisions were then
more, the poor less or nothing.
the celebration of the Lord's Supper
eaten in common
followed, on which account the apostle (1 Cor. xi. 20) also
In Corintli and,
calls the whole meal the Lord's Supper.
the
first
we
as
it
Instead of con-
90
[book
I.
for
more
especially other
their
that on the part of the church care was taken for the bringing up of orphans
good work
is
CHAP,
rv.]
91
If tlie
The entertainment
spoken
washed the
strangers
of
saints' feet (1
Tim.
v. 10),
xii.
is
very
frequently
required of
It is
of.
13).
have
and very often do
Be given to hospitality,
Use hospitality without
hospitality, that
(xiii.
2).
Third Epistle of
St.
set
them forward on
God
their
while, on the
much
The church
was
stress
still
member regarded
bore
it
laid
It is quite natural
upon just
this
work
missionary character
its
of love.
;
every
92
[boOK
I.
And
church
too, as such,
this
hospitality,
but
the
its rulers,
for
furnish
a further proof.
Christians of
all
places
knew themselves
to
all differences
disappeared.
Even
when
the former
to
as
The
slavery
is
free, dis-
relation of the
is
viewed erro-
first
with
full
is
con-
CHAP.
IV.]
93
On
the contrary,
life,
more
faithfully
slaves, not
even 1 Cor.
make good
94
[book
I.
of the end,
when
all
misery,
all
much
need will
cease. Christians
as they could,
shared what
want.
fellow-believers (Gal.
vi.
show
known
to the heathen
what a new
was
be love to
spirit
here prevailed.
still
large-
men, and
a spirit un-
all
CHAP.
IV.]
95
It
was the
brightness disappears.
It
is
make
its
its
glow and
model
It is only the
As
upon
have to build.
live its life in the world, to perform its tasks in the world.
And
this
world working
Even the
too,
its
is
in the
obscuring
effects.
BOOK SECOND.
THE AGE
OF CONFLICT.
CHAPTEE
I.
Eoman
ourselves
from the
is
a question
difficult
to
answer.
For, apart
In
Eome
itself,
more nume-
cities.
If
we may
50s.), as
being nearly
we
all
persons
even supposing
who
in
this
number,
and
therefore
adding
boys to be included
only a due proportion of females to the plebs
about
could not live without
relief,
get
580,000
10,000 senators
100
[boOK
IT.
registered paupers.
privileged to be maintained
by the
And
which was
rest of the
Empire.
of judging
The con-
CHAP.
I.]
The
justly distributed.
imperial treasury
direct taxes
101
were received
still
at the
indeed
up
The
it.
and
rates
facilities
of taxation were
were everywhere
it
An
was developed.
15esides
Kome was especially
the great mart for the wares of both East and West.
Enormous treasures flowed into Rome, and the provinces
were still taxed in her behalf; but money was always
flowing back again from Eome to the provinces, and the
luxury practised in the capital, repulsive as may be the
form it often assumed, contributed to the promotion of
Even if the industry cannot be
trade and commerce.
compared with that of modern times, it was nevertlieless
as the world
seen,
highly developed, skilled handicraft especially having attained a perfection never before witnessed.
Agriculture
102
[book
II.
due
much
as the
Roman
for this
branch of ad-
ministration
Nor must we
in
many
difficult to
determine
but at
all events,
less,
and
would
make
living cheaper.
many
On
some
CHAP.
I.]
103
these
Mommsen
unfavourable
not
reckons the
Eoman
Empire
proportion
to
wages.
at 1 denarius
and
this was, as
Now,
would amount
shows that a
An
in-
traveller paid
other food.^
The two
denarii,
and mutton
Is. 2d.
But the lower classes ate little or
no meat, which was regarded as a luxury. An edict of
Nero expressly forbids the sale of meat in cooks' shops
a fowl cost
restriction
among a southern
The inequality
still
it
was not
carried
out
people.
of
as
at
present.
considerable,
The
largest
104
[book
II.
reach 4,500,000.
cissus, the
this amount.
When
it is
manner
at
most 4 per
what
is
this
compared
with
property
to-day
cent.,
And
The
1875 to
?
still
inequality of property.
by means
public good
'
we may
and
CHAP.
I.]
105
distress
helpful
it
beginnings of
its
Its
facilitated.
In
almsgiving
character
could also
be
of
a strongly individual
oppressiveness of
troduction of
new
taxation, the
constant
in-
When,
6,750,000
arrears of tribute,
e.g.,
which
had accumulated
For
each year
We do not indeed
X425,000 had been uncollected.
know the amount of this tribute, but the deficiency was
106
[bOOK
II.
In Prussia, in the
fact,
raise
money
now very
frequently to be sold to
Already, in
From a
effect.
such
none was willIt was thereing to bear the burdens laid upon them.
fore enacted by the emperor, that the Decurions shonld
This, however, not
take the land and pay up the arrears.
answering, it was appointed that all unsold land should
it
appears
that
now met
was unknown to
Several causes combined to prevent it.
the old world.
Such were, the want of esteem for infant life, resulting in
an entirely disproportionate amount of infant mortality,
the exposing of children, which was nowhere regarded as a
crime, the widespread and increasingly known hereditary
The laws which imposed special taxes on the
sins.
unmarried and childless, and promised rewards to the
married and those who had many children, were of no
After the third century, the numbers and strength
avail.
of population, such as
is
with,
how
it
forth
legions
supply more
soldiers than
as
What
Even
so early
depopulated.
CHAP.
I.]
for this
107
impoverishment
But an Athenian
whom
or
is to
No
be
people
labour
Eoman had
is
and
it
Eoman
"
by the
In the place of farms and villages appeared the Ergastula, the slave prisons, with their hundreds
of slaves.
An administrator with slaves divided into
nobles.
108
[boOK
II.
upon condition
of their paying
were
sons
who
carried these
on by means of their
Eoman
work
slaves, while
CHAP.
free
I.]
artisan
"
109
my own
risk, I
now do
so at yours."
There were, indeed, customs, excise, harbour rates, but these did not exceed the limits of moderate
exchequer dues.
There was freedom of transit throughout the Empire, for every freeman could travel and sojourn
of the word.
110
Modena, gave
fuller of
The
gladiatorial sliows.^^
first
[boOK
II.
father of
them from
interest,
He
possessions.
who had
The
the paraphernalia of
all
their
Commodus' extravagance,
him
called
teristic of
wherever
it is
the
an
it
is
hired-coachman.
age of
to
It
quite
is
economic freedom
be found, without
much
charac-
seek gain
to
how
caring
acquired.
Capital, thus
undertakings
up
enterprises, so
lesser
many
too
did
large
The enormous
lati-
Even
arose.
in
Nero's
time
Seneca
tells
Italy."
'
Times
in
which
capital accumulates
much
on the one
side,
fitted to furnish
u pro-
GHA.P. I.]
Ill
enriching themselves.
virtue, carried
Seneca,
on an extensive
who
talks
traffic in
was
disquieted,^^
much
of
He had
when he suddenly
so
usury.
Countless numbers
The
it
with the
The
its perfection,
at
all
112
only so
limits.
long as
it
remains
within
certain
exactly opposite
effects,
[bOOK
and may,
results
reasonable
which produces
may
as
II.
generally
be
their labour
as clients in the
atria of
the nobles, as
who
money
citizens
1,200,000
to 1,250,000).2*^
CHAP.
I.]
113
by the emperors
of the Flavian
a continually heavier
to
19,300,000).
their corn
At
the
gratis,
and ever
commencement
of
new
15,000
(130), according to
an
expenditure
each,
of 150 or
20,000 (175)
200 million hs. (1,750,000). The 'government of the
The
State became on the whole increasingly expensive.
army required more, the rising and increasing bureaucracy
according to Tacitus,
hs.
Joseph us,
not
less.
the
Roman
it
was
The
such was
State
arbitrarily.
Roman
citizenship, the
rule
of
the
But
if
by
instituting
screw was
now
To the
114
original
taxes,
and
poll-tax
tribute,
[book n.
were added
after
still
While with
us,
of
levying
it.
if
an
individual
left
out and
is
is
Eoman
fiscal
it.
The taxes
national debts.
send
it
POVERTY AND DISTRESS.
CHAP, l]
115
ments of peace."
be a specially
^^
The supply of post-horses was felt to
Augustus had
burdensome requisition.
cities.
use of the post was not open to the public, but the
The
officials
we
life, etc.,
Constantine onwards
exhibits
the
revolution in political
116
[book
n.
compensate
for
wool, skins,
were, as
we
and Pliny,
etc.
Able inspectors
for
the
great estates
to
find.
Letting
was impossible,
Thus
exist.
way again
to small
CHAP, l]
117
The proprietorship of the latifundia indeed remained, but the proprietors increasingly gave the farming
farming.
more room
point
is
collegia
of
The
artisans, wlio
much resembled
collegia
certain
performances,
and
All the
officials
who
collected, housed,
and distributed it, and the bakers who baked the bread,
were State employes. The State had already a multitude
of officials such as the modern State is unacquainted with.
The organization of labour was instituted, while this class
of officials was increasing; and labour, when organized into
collegia, was received into the machinery of the State.
118
The
period
development, which
entire
we
[booK n.
now
are
commences in the
and comes to maturity in
was undoubtedly a progress. Labour
considering,
the
customary one.
became a
was not indeed yet reached. To this the old world never
The organization of labour was only a forced
rose.
organization
difficulties
and
force, as
the State
of
we
increased,
the
when the
influence of
On
doubted.
Nor could
ruin, being
this
new
how
and becoming in
made
fact,
its
symptom
of
it,
for it
sible.
period.
The
for
an
difficulty
postpone
it
CHAP.
I.]
increasing
impoverishment
numbers.
It
was
ever
extending
119
to
larger
reached
its full
it
CHAPTER
II.
FIEST LOVE.
The
liberality,
its
life,
so too does
life
it
receive
in general
The Christian
first
of
all
developed
the
its
life
of the
character
full
first
of
energy in
centuries
youthful
still
exhibits
vigour.
Faith
the transformation of
the
mation
may
already be recognized
which
at least as in for-
media3val Church
down
to the Peformation.
reflect, it acts
120
arising
121
FIRST LOVE.
CHAP, n.]
from
willing to
Youth
its
make
sacrifices,
ready in
easily
its
Youth
is
easily
is
excited
moved
was
as yet
was
no
it
reflection as to
perio'd.
There
given and
Lord's saying,
to
mean
"
without distinction^
"
Give simply to
all," it is
said in
whom
122
[book n.
New
Testament.
New
Testa-
Alms were
still
more
so in later writers.
it
still
" Hesitate
the reward."
Great
who
Eepayer of
self-sacrifice
was found
in
the
all
churches.
ment
of this
readiness
of their supersacrifice.
we hear complaints
for
self-sacrifice.
Not
of the abate-
Hence there
exhortations to almsgiving.
as yet
no need of urgent
The preachers
of the Post-
LOVK
FIRST
CHAP, n.]
123
Of
to liberal alms.
we
this
It is remarked, that
find
command
the
it is
move
their hearers
common
and that
spiritual,
sharers in things
it
and
no need of
activity the love which every-
we
where
Cyprian
existed.
is
who
first
that
as yet
The
subject.
was
it,
is
first
the
fact that it
and
first
love, to
abate.
whom
appointed persons, on
officially
incumbent
fluctuating.
And
but
this
is
first,
appointed rules,
all
why
these were
it is
now
more or
less
so difficult to
was an asylum
ready
to
receive the
indigent.
124
[book n.
any
strict limits.
only imposed
those
new
who were
This not
care for
came only by
fits
and
starts
Even
if
persecutions
new
life
only gradually
no splendid
lands, no possession of
of the second
churclies,
money
or property.
it
Till the
turn
125
FIRST LOVE.
CHAP, n.]
heathenism now
On
did.
victory which
He
and
to the
would introduce.
for,
In conformity with
With
respect to this,
The object
aimed at and actually attained, was, that no member of
But all was plain and
the Church should suffer want.
Just as there were no large churches, so there
simple.
were no large buildings and institutions for the relief of
the poor.
As it was required of every Christian that he
should labour with all diligence for his own maintenance
and then be satisfied with bare necessaries, so also was
Almsgiving had then nothing
this required of the poor.
of that weak humanity so often apparent in later times,
and nothing was more remote from the practice of
Christians, than the encouragement of mendicancy and the
preparation of a comfortable living for idlers and vagrants
" For those able to work,
at the expense of the Church.
is
a saying
whole Church.
126
[bOOK U.
feel
bound
good, for the sake of a higher good, for the service of his
For
if to
be poor
is
no
fail.
In the latter
on the contrary, alms-
its
evil,
on the contrary,
it
of charity cannot
poverty.
thereby.
m schismatic
circles.
The
is
Gnostics, in
other hand,
must
society before
it is
their
eyes.*
When, on the
:^ " Thou
127
FIRST LOVE.
CHAP, n.]
Tliat belongs to
imperishable things,
me
for if
we
share in
in perishable ;" or
of property laid
It is
down
in the
New
strong indifference to
earthly
Testament.
we do
really encounter a
The more
kingdom of God
possessions.
here in
"
their
possessions
and
apostatize from
be
driven out.
128
[boOK H.
in
persuaded
by
Christians
in
was
Carthage
God had
whom
or liket he
niade,^^
Tertullian
praises^* for
it is
not sinful to
can
fit
before they
is
say,
to
Even
who
when
common
consciousness
of
the
Church,
describes
earth
we
world
and every-
dwell in the
fairs,
life.
Like your-
commerce
we
CHAP.
129
FIRST LOVE.
II.]
common
we
let
profit."^
"
What
rich
himself from
to
get
rid
of
false
the cares of
For
life,
the
'
it,
suffer
and honour.
The Son of God does not demand
is an object of sense.
He demands something
greater, more divine, more perfect, the cleansing of the
soul, the disposition from all that proceeds from passion.
This is a learning peculiar to a believer and a teaching
worthy of the Redeemer.
They who renounce property
still retain passion in the souL
They walk in pride and
vanity and in contempt for other men, as though tliey
were themselves something supernaturaL"^^ Clement then
It too
expressly acknowledges that wealth is a benefit
praise
that which
130
has
advantages, for
it
[book n.
If
blameless.
is
And
this
is
the case
amendment,
love.^^
God
the kingdom of
It is true that
still
were
Clement
also
shown by the
make
urgently exhorts to
of wealth, he
is
how healthy
fact,
the
that while he
by means
done by
giving.
The
by
man may
moral views
rich
if
wealth aright.
The
and poverty.
is
active association in
not
application of a man's
own
community.^^
It is then
greatest weight.
"
God
man
to brotherly
not
131
FIRST LOVE.
CHAP, n.]
it,
humane nor
not impart
it
why should
brotherly.
?"
I not enjoy
" I possess
?" is therefore
it
why
it,
should I
He
Simplicity,
All luxury,
all
sunk
senseless luxury.
manly
'*
!
On
best provision
beneficence
the
frugality,
staff." ^^
moderation
is
In his Pcedagogus he
gives
132
He
pities
[book n.
the insatiable,
who
'
He
No
when
it is difficult
it
is
practised about
is
to procure.
about Syracusan
One
single kind of
wine, the gift of the one God, will satisfy a prudent drinker.
So, too, should moderation be observed in house-gear.
All such things as polished glass vessels, which cannot
pitcher,
gold.^^
We
cannot escape
amount
of one-sidedness.
ciation
of the world
appropriation of
it.
is
The propensity
far
to the
stronger than
that
renunto
the
find a certain
when
Tertullian
but not wreaths, and does not allow dyed wool, because
if purple wool had been pleasing to God, He would have
133
FIRST LOVE."
CHAP, n.]
28
Very
specially does
134
Maltese puppy
who is certainly of
they give
of men
own
houses."
'^^
is
deeds of charity
little
plovers.
dislike of work,
and
and
children
It
[book n.
when
we always
describing
find,
life,
as
on
both in Clement
the Christian
woman,
and beneficence.
She works at home, slie clothes
husband, and her children in garments made
by herself; she works in the kitchen to prepare a treat
for her husband
she is not ashamed to stand herself at
the hand-mill and then she stretches out her hand to the
poor, bestows upon the beggar the fruit of her labour, and,
emulating Sarah, feels no shame in ministering to the
" There is something beautiful," cries Clement,
traveller.
" in a diligent housewife.
There is joy all around her.
The children rejoice in their mother, the husband in his
wife, she herself in both, and all together in God."
She
is, on the other hand, far removed from a vain love of
" The handmaids of Christ should love simplicity.
finery.
Simplicity is the forerunner of holiness.
It smooths out
the inequalities of property.
A holy ornament sliould
surround your wrists, the joy of giving and the diligence
On your feet should glitter untiring
of the housewife.
zeal in well-doing, and walking in the ways of righteousYour necklaces and chains are modesty and
ness.
simplicity.
Such jewellery comes from God's workplicity,
herself, her
shop."^"
Of work we
little,
in the
Fathers.
state in detail
work
is
what appertains
it
of
to a truly Christian
When, however,
omitted.
what
135
FIKST LOVE.
CHAP, n.]
it
is
it
is
spoken
of,
life,
we
looked on as a disgrace.
sents
labour, is
make
These
Constitutions.
men
"
Work
eat,
must be
for the
idle
who honours
God."^^
idlers,
It
is
and none
characteristic
is
I'eter,
Andrew and
an
ass-driver,
we have
in
of a true tradi-
cariied on,
136
[book n.
This was
handiwork, and supported tliemselves by it.
not considered as dishonouring nor inconsistent with
Even after the time of Constantino
their clerical calling.
clerics were so extended, that the
exemption from the trade tax granted them by Constantino was revoked by subsequent emperors, because the
loss of revenue was too great. The Apostolic Constitutions
also enjoin the bishop to take care that orphans should
learn a craft, " for happy is he who can help himself, that
the occupations of
Callistus, afterwards
changer's
money-
stall.^^
with the heavenly calling, had not yet risen upon the
The motive to work still continues to be only,
Church.
that a man may thereby support himself and give alms,
may help others. At most is it hinted, as in Clement of
it is manly and a part of self-discipline
The universal duty of work, the importance of
the work of any calling, as a test of our Christian life and
as promoting the kingdom of God, is nowhere expressed.
Hence the Apostolic Constitutions, after having said that
no Christian should wander about idly, but should apply
Alexandria, that
to work.
himself to his work, can only say of the rich, that they
ought to visit believers and hold pious conversation with
them.^^
137
FIRST LOVE.
CHAP, n.]
New
connected, nay,
the rich
who
it
could give
The
of
their
superfluity
in
the
churches.
largest quantity of
of the period
Finally,
its
and
peculiar character.
this feature of the Christian life
be specially noted,
marked upon,
it
is
since,
should
as yet re-
knew
knew
still
each Christian
churches
living
:
;
138
[book n.
life
could
the desert.
all non-Christians,
whole
solid
and
sisters,
"which
also
of
the
Holy
Correspondingly with
was congregational.
The individual
officers of
is
The
relief of the
"
stijeet
to
street,
139
FIRST LOVE.
CHAP, n.]
of personal
Nor was
service.
rendering of
this private
personal
charity, in a
Cimrch and
apparent
its officers.
till
The
first
According to the
individual
member
of the
are
also to
now
deciding;
alter
and
circumstances contributed to
Church aid
to tlie
of relief of tlie
140
poor
[book n.
monasteries,
till
Eeformation,
its
restoration
was
specially
CHAPTER
III.
Even
Church
Cliurch
life itself.
Church, and
that
the
it is
life, is
is
an act of this
individual
testifies
his
membership
therein.
with the
fact,
According to
its
legal
much
poor
form, the
Ghurch
(collegia
Uimiorum), and
it
aff"or(Ied
Now,
as
collect
we
contributions
for
their
social
purposes,
though
tlie
142
[book
ii.
stips,the very
the contributions
piety.
(as
For
it is
" It
is,
so
to
speak, a depositum
of
collegia),
who have
or
prisons,
in
who
Similarly
and desire
able,
much
free will as
exile."
to
do
it
Martyr
give of their
so,
What
as they choose.
are in mines,
Justin
is
collected is
he supports the
gifts
offered at the
church chest
corhona.
It
is
is
Constitutions.^
The name
not called
as
In Cyprian the
in Tertullian, but
also
And
corhona
a?'ra,
is
this
is
not without
significance.
CHAP, m.]
(comp.
Mark
11),
vii.
and
its
employment
assemblies
is
143
a sign, that
of the
Christian
of,
to
of the
collegia
recedes
after-
only smaller sums were at that time put into the corhan,
The
and that larger gifts had assumed another form.
corban had then already forfeited the character of church
chest.
This latter had become the fund of the poor,
and as such remained in the Church, to give every one
who
God
more
significant
so-called
Supper.
discussed mani-
gratitude to
character of the
The custom
Lord's Supper
form of
to
the
sacrificial
gift.
this solemnity.
tlie
original
144
[book
II.
common.
It is thus that
we meet with
it
in the days
general custom
down
to
the beginning
of the
second
century.
Supper was separated from the common meal, and transmorning service,^ while the evening meals
ferred to the
continued at
first
still
as
love-feasts
{Agapce)
of
the
of the
first
God
gifts.
For believers
was then
offered these
gifts of
At
may
therefore be regarded
as a
who
offering
of
righteous
Abel,
the
Thou
offering
of
our father
CHAP, m.]
146
POOB.
and the two mites of the widow accept also their thankoffering, and give them back the eternal for the temporal,
Then followed the prayer
the heavenly for the earthly."
of consecration and the distribution of the holy bread
and wine.
The gifts offered, at first by no means consisted merely
of the bread and wine needed for the Lord's Supper, but
;
This
may
be inferred
if
church-
buildings
end of the
There
is
fact, that
itself
almsgiving
formed a part of
'
146
worship.
lines,
and
un'defiled
for
"
"
in their affliction
Hebrews
[book n.
with such
sacrifices
God
is
well pleased."
Where the
who
CHAP,
m]
147
want.
It
officers
to
much used
be poor and to
The
nay, to apply
expression in the
its offerings.
often occurring
and poor
prominent the
a bond which
rich
conscious
more
Such
gifts
of their oneness in
the
one Lord.
And
the
by prayer.
From the very first the Church has specially remembered
the poor in prayer, the whole congregation praying for
Even in the oldest
its needy and suffering members.
form of Church prayer, as found in the Epistle of Clement
of Eome,^^ we meet M'ith intercessions for the poor, the
hungry, the distressed, and subsequently widows and
orphans are in the Church prayers placed next after
Church officers.^* On the other side the poor pray also
so that
the
gifts
were
accompanied
who
give
cannot."
^^
and
also
The poor
for
is
148
to
prayer.
give,
and
that
him
at least
[book n.
in being
his
As each
participated without
The freedom
fact,
that
it
in
He
gifts.
goes on to
say that
'"
Thus too
it is
precisely
sacrifices
not absolutely
are
New
The
communion
was a
direct expression
of the Church.
Heretics and
oblation.^^
" It
is better to die of
149
CHAP, ra.]
for
fuel,
it
is
When
consume the gifts of the ungodly.^''
Marcion, the well-known Gnostic, seceded from the
Church, the 200 HS. which he had presented were
returned to him.^^
The concern of the Cliurch was not
for the amount of the gifts, but for the love shown
thereby, for she knew that love is truly a vital force, and
that much love with even small gifts can effect more
than great gifts without love. This was the reason she
watched with such jealousy over the purity of the gifts,
and of this jealousy even the above-mentioned unusual
should
But above
viewed as
all
is
sacrifices
it
significant that
and given as
is a proof
alms sliould be
Herein too
sacrifices.
ment.
This thought
Martyr.^^
neither
is
excellently developed in
To the heathen
temples nor
the
images, and
appeared to be godless.
New
Justin
is
Testa-
Justin
Christians,
who had
no
sacrifices,
offered
He
food,
who burn
but
in the
fire
saci'ifices
that
we may
He
And
^'
is
150
[boOK n.
already
is
He
adheres indeed
to
the
not yet
ancient view, in
these
are
partaken
this sacrifice
The gifts
But the character of
obscured, it becomes
not offered.
of,
instead a matter of works, and acquires thereby a meriIt is a plain sign of this, that oblations
torious character.
were
now brought
offered yearly
husband.''^
for
In
also
for
the
dead.
Cyprian,
" offering
Thus Cyprian
for
one
every
her
"
is
it
person deceased.
The husband
make
offerings for a
an
ecclesiastic as guardian.^"
custom
grew out of the thought
but also the souls of the departed pray with us," says
CHAP, m.]
151
and the
with
living.
this,
named
before God,
in the
of
resurrection."^
first
custom,
which
was
first
beginnings
much
further
common
The oblation was to procure the intercesChurch for the newly married pair.
From a
thankoffering, the oblation had become a work performed
this notion.^^
sion of the
were
Tertullian
also
still
obscured
in
another
aspect.
While
is itself
the thankoffering of
152
Christ by
proper
means
offering.
of the priest
Of course
becomes
tliis
after
[book
Cyprian the
been the
It.
common
If
thankoffering of
ing of alms.
now became an
is
offer-
plainly testified
As
offering
oblations as
recedes,
thank-
the offering of
is
especially Origen
forgiveness of sins
is
who thus
regards
it.
The
alms
act.
first
CHAP, m.]
153
POOK.
is
good and
meritorious
prayer, fasting, and
The original thought, so well brought out
by Irenseus and Justin, that the oblations and other alms
are a thankoffering, is choked, and alms have already
become a propitiatory and meritorious work.
The proceeds of the fund for the poor and of the
speaking
almsgiving.
means
sufficient
Church pro-
The accumulation
of
exist.
at least
times of the
Church were
still
way of
who very
conflict,
at
collection, a
gathering
heathen,
to the
and
collection
orphans."^
succour
From a
ticulars of such
brethren
so,
therewith
the
letter of Cyprian,^^
a collection.
Many
and appoint a
widows and
we
learn par-
Christians having
100,000
HS.
(877).
Cyprian
list
who appointed
which yielded
accompanied its con-
laics,
you may
154
sisters
who
[book n.
willingly
and
for their
good work in
churches
is
Numidian
intended.
The extraordinary
gifts
another source.
the poor.^^
He
when
poor was
CHAP, m.]
155
POOR.
Origen.'*^
To abstain from evil, he says, is the true fast,
but to abstain from meats which God has created to be
received with thanksgiving by believers, is not true fasting.
This is not however to be said, to loosen the bridle upon
the
flesh, for
we have
is
superstition
of the
fast,
and
week on which we
tlie
fast.
fourth
The
an
of
abstinence.
kind of pious
observance, but
"
whose praise
the
in
There
is
is
power of
also another
expressed in the
Por we read in a
" Happy is he
certain book the judgment of the apostles
" Such
who fasts for the purpose of feeding the poor."
For it
fasting is acceptable to God and truly worthy.
imitates Him who laid down His life for His brethren."
writings of some of the apostles."
The Apostolic Constitutions also give the express injunc^^ " If any one has nothing to give, let him fast and
tion
thus imposed
sacrifices
on
itself,
that
it
might be able
to give to others,
we must
the
156
we
as
destroyed
its
inmost
dangerous
[book n.
which became,
charity, nay
to
core.
may
was
be perceived, though as
yet only in
its
The
be-
Two
tion,
by reason
to apply
to
Testament
Christians
And
law.
Christianity a
precepts, as
of viewing of Christianity as a
e.g.
this
spiritual
not
fulfilment
appointments
of
law,
the
merely
of circumcision in
transferring the
new
Old
by seeing in
of Old
Testament
baptism, but also by
the ceremonial law
appointments
the
of
Now the
the
first
in
whom we
of free gifts,
to
who was
first-fruits
complaint.
He
recalls
the
first
in the
West
to refer
that
the primitive
CHAP, m.]
"We
poor.
we
we
buy, and
rather
157
POOR.
increase
commands us
our estates." ^^
to sell,
Though
perceive from this, that the tenth was not then the
law, also
that
an apostolic
it
was not
as subsequently regarded as
to
words
make
it
law.
It is in the East that
attempts to raise
it
we
first
into one.
"
law, as well as
certain
others,
literally
(therefore
not
whose
and the
command
of the first-fruits
oil,
tenth.
first-fruits
of
158
may
feeding
the
for
of
the
Lastly,
poor.
expressly declare
Constitutions
Apostolic
[bOOK n.
the
Christians,
on
give
belongs
to
everything
show
times
the
is
desired to
for the
after
required.'^^
make
law of
it
Constantine,
Of course
the
this
all
tenth
of
does not
command made
its
appearance as
In reality
duty of giving tithes was not yet carried ont,
although individuals might personally fulfil it.
It is
well seen, however, which way the current was tending,
and how far, even so early as the turn of the third and
a
still
the
which
St.
its
enthusiastic
eulogist.
every member.
4000
persons.
HS.,
i.e.
3000
to
CHAP, m.]
159
certainly
over
over for
great
members
readiness
Eusebius,
in
According
giving.
Eome by
to
note
in
the
Church.
five
Roman
all
which distinguishes
this period
liberally.
It is just this
above others.
CHAPTEE
OFFICIALS
It
is
not in
charity has
its
its
IV.
centre of gravity.
Considerable as were
members
results.
What
and produced
results never again attained in like proportion, was on
the one hand the personal energy which was exerted in
the Church, and next the regulations by which and the
offices in which this energy and by it the existing means
were employed.
The congregational character borne, as we have seen,
distinguished this period above
by the
all
otliers,
general lay,
i.e.
in
needy.^
also
in
the
CHAP.
OFFICIALS
IV.]
161
The
whether in the care of the poor or in other duties.
like
the
entire
conduct
of
the
Church,
poor,
relief of the
was more and more concentrated in the person of the
bishop, and this concentration rather increased than
From
Cyprian
of
we
the
perceive, that
means
for
bishop
with
whom
bishop,
Only
from Carthage
for
to
obliged to
divide
the
existing resources
them
"that
deal
to
several
and
affliction
distress."'^
Still
to
alleviate
their
sum with
of the deacons.
Eome.
At
some kind
of oversight
of thing
took place in
162
the bishop
"^
deacons.
It
was
among
[boOK
the seven
also
II.
the
trated in the
Tliis too
we
find in
deacon to a
He
the bishop.
is
is
give
to
By
so
God
to
He
is
who
loves
widows and
strangers,
ready to do service,
is reminded of the
account which
the deacons,
churches.
whom we
and Ignatius
make
We need but
to
see,
CHAP.
TV.]
OFFICIALS
numbers vary.
felt
163
Jerusalem.
at
we meet with
deacons did
not
Eome
so
sub-deacons,
suffice.
in
Even
They
There were
of deacons, as
we
Bishop
etc.,
only was the position of the deacons raised, but their attention
And
bishop
made use
The
them both in the collection and disThey made exceptions to gifts and
of
tribution of funds.
on the
other
hand they
164
conveyed
them.
to
Above
all,
the
[BOOK
bishop appointed
II.
for
into houses,
may
^*
the occasion to the advice given by Jethro to Moses.
Probably a
list
post-Constantinian.
He
is
to
if
there
is
any
Every one
is to
may have
refreshment
have what he is in need
He
is
also to
visit inns,
CHAP.
IV.]
OFFICIALS
acquainted with
all
on Sundays.
165
It is very significant
obedience and
when
special importance,
This
was of
own
living.
many
modern deaconesses
The development
of female ministrations
was
deaconesses, the
latter
in its larger
for a
long
widows and
In both
met
Then
with.
East
at the
166
[BOOK n.
to that of widows,
vitiated,
we meet
In the
a position of honour at the head of the widows.^^
homilies of Clement, the regulation of the institution of
who have
Being chosen
on account of their exemplary Christian life
and other qualities, they occupy an honourable position in
for the purpose
CHAP.
OFFICIALS
IV.]
167
They
have
are at the
to
among
head of the
women
speak at marriages.^^
the clergy,
women and
There
baptism.^^
diaconate, though
Church the
the
is
performed
they also
instruct
it
such
may
offices
as
belonged
much
to
the
when
in the
Eastern
that
morning.
it
necessaries,
this
children.
are always
named
to orphans.
together, also
and
sick,
which we
Nor would
bringing up of
of widows, though
it
If
it
168
certainly
[book
It.
where
it
is
And
institution
whom
of
this.
widows an order
of deaconesses, to
now
it,
Apostolical
It is thus that
Constitutions^^
in
we
office
and their
only maintained by
while in other
nay, were under
canons ascribed
the
to
We
main
features
may
nevertheless
be
the advancing high estimation of celibacy and depreciation of the married state, the need that various offices
Disciplina.
CHAP.
OFFICIALS
IV.]
viz.
169
that the
life
women
widow
was the
fittest
that,
esteemed,
esses.
now
This
plainly
the
shown
is
in
Apostolical Constitutions.
Epistles, the
followed
first
is,
by the subordinate
life),
by the
and last
Constitutions, in
higli estimation is to
be found.^^
of the clerical office co-operated in
170
[BOOK
II.
it
corresponded
first
untenable.
office
now
present.
women
priest,
position with
A woman
be maintained.
the climax of
his
respect
to
the
The
events in
all
The case
was not suitable
men.
came
by reason
intercourse
medium
office,
of
of such intercourse.
It
is
women
was needed,
to
true that
be the
many
when
of
the
that rendered
female assistance.
And
here too
it
must not be
forsotten,
was
of a transient
character,
CHAP.
OFFICIALS
IV.]
l7l
ascribed to Clement.
another
woman
is
it
Church
of the
there added
is
desirous
But
if
do good
to
"
'^^
There
which the
institution of deaconesses
away
with.
so here too
is
found a passage,
used
showing that the
motives stated above, were actually those then active. It
transferred also to the Apostolical Constitutions, as
is
trations.'*^
women
Andrew
says
" It is fitting,
my
brethren, for
Peter replies
" That has been already done, but that some appointment
must be made concerning the dispensing of the body and
blood of Christ ;" and John then reminds them, " that the
Lord had not let women share in the institution of the
Martha then interposes with the words
Lord's Supper,"
" Because of Mary, for He saw her smile,"
Mary "I did
The weak is
not smile, but the Lord said beforehand
This sets a limit to the office of
saved by the strong.' "
the woman, she is not a priestess, she cannot bring the
:
'
offering,
this,
may
and through
instrumentality the
his
But she
is
is to serve.
man
woman
the
As
there
does
also
is
women."
172
Similarly
is
stitutions
women."
reason for
[BOOK
II.
To
this
public worship.
its
Many
period.
unknown
frequenters, quite
at a former
oversight,
in the service.
it,
we
where we
in the care of the sick and poor.
all
"
and
not,
first
rank,
when
Testament.
of
widows
so called,
to
that of deaconesses.
it is
as yet
Deaconesses property
unacquainted with, but it appoints,
CHAP.
OFFICIALS
IV.]
whom
and needy.
She
notice
is
173
It
is
true
the
that
book, from
It
is
is
be willing to give
is
may
is to
is to
which
common
this
faith of
The attempt
here preserved.
single
Perhaps
it
is
in connection
is spoken of
Canons of Hippolytus.
The older portions too of
the Constitutions have almost always but one deaconess
a number, i.e. an order of deaconesses lirst appearing
with the
first step,
in the
in
their
ancient position.
The
At
least,
174
[BOOK
II.
is
Eom.
the passages
xvi. 1, 1
Tim.
iii.
West
formed the
services,
the deaconesses.
the aged
^^
Upper
Italy,
and
still
per-
this,
standing as
of
name deacon-
an institution of deaconesses.^
assign to
its
lower order.
of
the
CHAP.
OFFICIALS
IV.]
The deaconess,
portion.*^
plainly
175
shown by many
passages, in
it is
which in Book
viii.
The deaconess
thee."
" Eternal
who
God,
didst create
man and woman, who didst fill Miriam and Deborah, and
Anna and Huldah with the Holy Spirit, who didst not
deem
of a
cleanse her from all pollution of the flesh and the spirit,
that she
may
Thy
her, to
veil,
Then
Thy
Christ, with
whom
The
first,
as already
They stood
176
[BOOK
11.
general custom.''^
They
respect
of
deacon to
the
visit
as the Apostolic
Hence he is in this
must therefore conclude,
arise.
We
Also,
when
woman on
The
CHAP.
IV.]
OFFICIALS
far as
After
ferred to deaconesses.
of
deacon,
it
is
said
be zealous
deaconess)
in
first
"
And
let
assisting
offices
ashamed
example,
women.
But
They
are not
who came
needs be,
(the
of bringing messages,
not to be
ministered
woman
the
the
177
for
but to
to,
many,"
to lay
down
Nay,
their
It
office
to
the
smallest
so great results.
CHAPTEE
THE WORK AND
V.
ITS RESULTS.
among the
all
who
are
in distress,
and
to let
work
for those
17S
CHAP, v.]
On
this
Church, by which
side
tlie
179
ITS RESULTS.
all, let
the
alone living at
of
discipline
strict
its
the
is
and again in
the Apostolic Constitutions, is appealed to.
In Clement
" Woe to them who have somewhat and yet out
it runs
of hypocrisy and idleness let gifts be bestowed on them
by others," and the Apostolic Constitutions place it as a
" It is more blessed to give
parallel to the Lord's saying
than to receive."
The same Lord, who thus speaks, says
" Woe to those who have and hypocritically take,
also
or who, while they could help themselves, ratlier take
alms from others, for both will have to give account to
the Lord at the day of judgment."
He who can himself
work and yet receives alms, robs the really poor of his
On the
bread, and the Lord will punish him for it.^
other hand the truly poor, who, ])y reason of the infirmities
of Alexandria
and honoured.
It is no
shame to them to receive alms. They are the altar of
God, upon which the Church lays its gifts and if they on
it
from God in
Only
it,
wiH
with faithful
receive praise
eternity.*
necessaries
were
given
to
the
If
poor.
unfavourable
to
the
luxury
life,
this
was
self-
evident.
He must
give
up
his business,
and
if
180
way
may
of earning, he
[bOOK
II.
means
who bestows
"
The
it
upon them by
whom
his
The
the necessaries
of
life
in
first
in the distribution of
natural
products.
Those
anything
was
left,
on the second or
third.^
Those
work
the
bishop's
Hippolytus, that
appointment.
the
bishop
Thus we
Victor,
from
read,
e.g.,
in
compassion,
The
lists
of the poor,
CHAP, v.]
names
181
ITS RESULTS,
and their
of those assisted
relieved
inquired into.
made
They were
directed where to
nished with
Where
tools.
was
own
earn their
to
first
connections
still
requested
to
find work,
there were
and
livelihood.
they were
itot
to suffer the
was
their
this
Even
morning
service, they
continued
be held as
to
They were
tlius at
in answering
the reproach
of
exti-avagance
Whatever
name of
cost, it
is
do
is
in behalf
it
like
parasites,
liberty,
who
We
hold
it
182
cram their
the poor
consideration of
bellies,
[book n.
highly esteemed
is
by God.
may
it, still
gives us so time a
all
Christians
both rich and poor, who were present at the common table
" As the motive of the feast is an honourable one, you may
:
conduct,
how
the
rest of
we
down
to table
eat as
much
till
as the
who know
night
we
talk with
hears us.
After
We
do not
prayer to
our
it
We
we must pray
the
to
consciousness that
the
Lord
CHAP, v.]
183
ITS RESULTS.
common
meal,
and salutary
is
He
and
frugal."
He
as an abundantly filled
the
common meal
tian love,
is an
where contentment thereat
" The pleasures of
poor-box."
spirit,
pleasures.
The
lie
meal, which
Neverthe-
is
but
something accessory."
in the
such irregularities
invited.
It is as
as
Aged
and kindred writings are acquainted with them.
women seem especially to have been invited. This, howIt
ever, was to be through the deacon who knew them.
is strange to find that such presbyters as were present were
to receive a double portion, and moreover a sign that
the original character of these repasts was pretty well
obliterated.^^ We get further details concerning thera from
the canons of Hippolytus and the book of Clement.
These tell us, that they were held on Sundays towards
evening.
When the deacon had lighted the light, the
bishop prayed for the poor and those who had invited
Then the meal began, but no one was to begin to
them.
eat before the presbyter.
All were to eat in silence, and
not to say anything unless the bishop or presbyter asked
them a
question.
at the
184
were
to retire
indeed no
in.
[book n.
This was
which
the
Of widows,
a sort of
office
in the Church,
Whether
century, as Zahn
above.
there
^^
were
thinks,
we have
so
early
special
already spoken
as
the
second
widows' houses, in
altar of
'
CHAP, v.]
They
but to wait
185
ITS RESULTS.
till
something
is
then to pray for the giver and for the whole Church.
who
has received
relief, shall
my
and
glorify
say
" Blessed be
fellow-widow
Thou,
Lord, bless
coming
the
my
poor fellow-widow.
Increase
manifested."
is
gift, is also to
giver.
own
tools
and placed
living, so that
they
may
would
nienibors of
Thus,
e.g.,
was
martyrdom, by a pious
woman
in Alexandria.'^
Again,
and Eusebius
tells
186
who
himself in
interested
who had
members of
v/idows of those
Constitutions,
exhorted to such
If
acts.
who
11.
it is
well
if
They who do
place.
service.^^
by becoming
and will be rewarded by God for
fallen.^^
[booK
Of foundlings nothing
is
this
at
time
we may
and
imnatural
their
exposing of children
the
would
also regard
it
as
Christians
murder,^^
is
murder not
to take
charge of a
it
is
When we
It is true
them
them up
in their
as a slave to
own
it.
belonged
Christians brought
CHAP,
v.]
deacons, visited
who
is sick,"
them
187
ITS KESULTS.
there.
one
it is
He
not seldom
comes to him,
especially if he prays over him.^ A deacon is to accompany the bishop." The book of Clement speaks still
more particularly. The deacon is to find out whether
the sick person is in distress, and then to provide all that
recovers from his sickness
is
priests.
the bishop
if
of Christian
compassion
Eoman Empire
in increasingly rapid
A fearful
its
pestilence
appearance
now
in
lie
without help, as
No
is,
compassion
is
shown by you
to
the
sick,
only
left
behind them."
^^
He
188
reproaclies
[book
II.
tlieir
"
his
biographer,
according
their
to
individual
ability
.^
Some gave
Who
persecute us."
^^
then
its
bishop, in
:^^
"Most
of tlie
of our brethren,
joyfully laid
after
down
Many
died
others.
The
best
among
the brethren,
many
presbyters,
CHAP,
v.]
ITS RESULTS.
189
of piety
They
who
w^ere beginning to
190
[book
II.
With
words
was in
prison,
and
prisons
herself in
plenty of opportunity.
prisoners.
cast into prison for the sake of the faith, of provision for
whom we
shall soon
century
that
we must
It is of
especially think,
Apostolical Constitutions
name
when
well as
the other
institutions
of
civil life.
;;
CHAP, v.]
191
ITS EESULTS.
She
cannot be found in the Church.
occupied just as neutral a position with respect to tlui
Gnostics, but
bond and
contrast of
free, as
if I
am
all
free, I
glory in
my
free birth," is
How
is
who
were
free,
in another's service
If it looks as if one
it is
is still
in servitude.
All that
human
affairs
but of the
spirit.
Hence our
we esteem them
not
oui-
and
the
life
"
everything
still
and then he
is
refers to
transitory
and
oi
192
Hence
short duration.
a man
is
it is
in truth indifferent,
is
affected.
This
life
whether
[book n.
is
short,
with which
and its aims
are upwards.
Nowhere then
is
"When, in
the
Apostolic
Constitutions, Christians
are
Christian duty.
CHAP, v.]
of
193
ITS KESULTS.
winning them
for Christ.
slave
was
much better off with a truly Christian master, than a freedman cast out by his owner into a world in which free
little esteemed.
During this whole period,
two passages in which the liberation of slaves is
certainly spoken of.
In the Apostolical Constitutions it is
reckoned among the works of love,'*^ in what sense we
shall hereafter have an opportunity of observing
and
labour was so
I only find
cost of the
not
to
press for
this,
We
desire.
would make
Christian
it
life,
which
become slaves
must conceive of
that cases would
they thus
lest
own
his
relation to
or in
which
this
master
endangered.
his
tlie
case
in'
But
were
not
to think
themselves too
and not
good as Christians
to
make themselves
what we
find related
in
In
contemporary delineations
only true of
spiritual liberty
numerous manumissions,
it is
if
we understand
it
is
of
As
different
did.
194
[book
II.
the
brother, for
heathen
treated
sake of
them
their
common
If
faith.*^
bodies
the
without
duty to take an
knowledge and to
" We reject none," says Origan,*^ " not even the rude
faith.
"We turn to him as to an ignorant woman or child,
slave.
to improve him " and in another place,^ " We instruct the
slave how to gain the disposition of a free man, and to
The Church was as
obtain through faith true freedom."
open to the slave as to the free.
It is true that at his
souls, the
his
it
them
to
and
required absolutely.
If
in
if
case the
was not
either
serve
as
refuge
to
disobedient
or
of
hostile
disposition
masters.'*
to
But
if
who were
to
their
free
man.
Church, there
The
slaves,
Where
The Church
is
all this
bound
to
CHAP.
V.J
195
ITS RESULTS.
commandment
of God.
command
of
God and
him do
of Christ,
had caused
sacrifices to
be offered
them by their slaves, for the sake of escaping persecuThe Church punished the masters with a penance
tion.
of three years, the slave with a penance of one year,^^ for by
for
woman who
in anger
so strikes
her
excluded
for
it
was necessary
how
slight a
to threaten such
depth Christianity
flee.
196
[boOK n.
In
were plundered by the heathen populace.
such times the bond of love had to prove itself the firmer,
and it was needful that those whose lot it was to answer
for their faith in prisons, in mines, before tribunals, should
know themselves to be supported by the whole comHence it is that Cyprian so very specially
munity.
exhorts to zealous care for tlie poor during the Deciau
" Let neither your care nor your zeal be
persecution
lacking
as I wrote to you before
to the poor, especially to those who, fighting firmly and bravely in the faith
tians
He was
the
means
kinds of alleviations.
and gaolers
all
who
men-
are in mines,
merely
for the
gives directions
sake of God.
how
lay this
CHAP,
v.]
197
ITS RESULTS.
to the combat, or to be
to the
you
mines
for the
" If
thrown
a Christian
is
condemned
him
of your
demned
for the
he may obtain
For he who is con-
fees, that
for.
is
a brother of the
But if any
and appoint the day's proBut if any has superfluity, let
visions for the saints.
him give more in proportion to his property. Nay, if
any can free them from prison by the sacrifice of his
whole property, he will be blessed and a friend of Christ.
For if he, who even gives his goods to the poor, is perfect,
how much more will he be perfect, who devotes all for
Christians are then also admonished to
the martyrs "
visit the prisoners at peril of themselves becoming martyrs,
and to let themselves be hindered by neither shame nor
the help of the saints through your bishop.
let
him
fast,
fear.
The
lot of those
hardest.
sent to
With scanty
fare,
work
in the mines
was the
198
the mines,
gratitude
gifts,
for
[booK H.
many
in
which
gifts
liis
master.
And how
must
it
commanded us
to defend
^^
:
"
and provide
may
let
Lactantius
God has on
this account
for the
widows and
may
witliout hesitation
want-
will never be
ing to them."
the
times
indeed
to
of
when
persecution
seems least of
Christians.
And
heathen hospitality.
hospitality too
is
only
all
considered.
a novelty or
This virtue
one
peculiar
it,
to oblige others,
and to
CHAP,
v.]
Lactantius thinks,
own advantage
With
the Christian
it
be considered humane.*^
also to
is
199
ITS RESULTS.
who is
who
was
was everywhere exercised.
Bishop Melito, of Sardis, wrote an entire book upon
hospitality,^ and it is always placed in the first rank, in
accordance with the apostolic exhortations, wherever the
It is
exercises of Christian compassion are spoken of."*'
or
what he
is.
'
It
was
it
among
able,^^
heart of the
presbyters
left
at
it
on the
Carthage to entertain
not exist ^
;
if
As
yet,
assumes
it
as
of the Church.
of
the
Christian
made
member
self-evident
away
and vagabonds.
No
false
letter of introduction.
letters, for
member
by a
Only the bishop could issue such
communion with the bishop is Church comBut afterwards, when even such letters were
to authenticate himself as a
munion.
of the Church,
200
forged, it
/orm
{Literce
formatce)
forgeries, or at least
Synod
of Niceea
is
for
to give
the
[book IL
them an appointed
purpose of preventing
on this
combina-
Whether
Holy Ghost),
to be placed
is questionable."^
The
difficult.
But
all,
on the
tt
letters.
early a date
proper
favourably circumstanced.
When
the
Numidian bishops
CHAP,
v.]
201
ITS EESULTS,
could not raise the means for the ransom of the prisoners
in their
own
Even
Rome
financial
distress as afterwards.
such
How
is
of a period
202
in death of Christians,
won
it
was above
which
enormous
Atlienagoras was right
all their
love
when he
II.
the heathen.
at last
[booK
Christianity
"
capable of attaining.
" See,"
they exclaimed,
is
"
He
that
is
in you,
The world
in the world."
how
these
ing fulfilled
"
is
full
of love,
which had
lacking,
and
it
gained
it
human
and in
in
first love.
CHAPTEE
VI.
OBSCUEATIONS.
It
is
still
tion of the
till
Constantine.
its
it
dated
is
its
its
victory under
is
secularization,
first love,
the
the obscura-
righteousness
separation.
first
observe and
fix, if
we
it
we
is
perceive those
so important to
204
CHRISTIAN
CIIAIIITY IN
Under the
higher level.
ANCIENT CHURCH.
[book
II.
was in its
was glowing with youth,
law, righteousness
it
home
making
itself at
in the world,
Church.
was departing.
relaxation of the
enthusiasm
Herein
Church
able
as inconsistent
with
world was no longer so abrupt, the feeling of only sojourning here in a strange land was giving way, arrange-
dispensation, receded.
was
reacting.
Montanism knows
severity
of no other
of discipline
new
law,"
as
CHAP.
was now
205
OBSCUEATIONS.
VI.]
to be said
"
What
is
is
trifle,
as
e.g.
increased, fasting
the Moutanists.
place
of
these,
upon individuals
began to make
in the Church.
still
higher claims
206
[book
ll.
up by Montanisra between spiritual and psychimen, but in its place gave currency to a contrast
within the Church between perfect and imperfect ChrisIt was just this distinction, this double ethic, that
tians.
of perfect and that of ordinary Christians, which was the
chief harm the Church came off with from the Montanist
trast set
cal
controversy.
it is
A congregation
around,
is
the State,
to science, to art, to
to be of a
no universal power.
Tlie
Church had
to gain
life.
Church, such
as
the
Montanists
It
human
could
it
become a Church
Church capable
a Christian
conquest
of
for
the
of pervading national
spirit.
Montanism turn
into
masses,
life
with a new,
should
this
Thus only
a national
after
path,
its
was
Nor
is it
CHAP.
207
OBSCURATIONS.
VI.]
in presence of the
the State,
life
the contrary
ancient heathen
spirit,
caught
by the
a participation
in
Church ceremonies.
In the same
which she thus despaired of the
proportion, however, in
to be perfect Christians.
As
its
He
tenths those
who
very decidedly
dis-
208
[book
n.
the commandment.
servant."
And
this
The renunciation
a
way
of earthly goods
to perfection.
is
made
him up as
thus at least
While Clement
liolds
the victor, the true hero, wlio, united with God, conquers
CHAP.
209
OBSCUEATIONS.
VI.]
**When a man
rid themselves
of
who have
those
it.^"
fallen
He
away
in
:
that they
persecution,
" Let
it.
Property
is
to be fled
from as an enemy, to be
is
^^
The
" Sell
all
hesitation under-
If the
rich
had done
richep.
210
voluntary poverty
is
[book n.
the
unless
New
Testament
doctrine
of
Christian's
According to
New
relation to God
by grace through
man
is
new
Justified
creature,
and he now
walks in
is
Even Clement
of
Eome, one
He
but the
strongly
insists
fulfilling of the
on
law
justification
is in
through
faith,
Faith dwindles
the
an obedient reception of the rule of faith
fulfilling of the law, as something not yet implied by
faith, no longer having its roots in faith, exists independently beside it. Two things are required from him who
desires to be a Christian
he must accept the rule of faith
and fulfil the law of Christ.
The less the moral value
into
attributed to the
first
the
fulfilling
regarded as a
of
new
the
i.e.
the acceptance
law,
be
insisted
on,
Christ
is
"
211
OBSCOEATIONS.
CHAP. Vl]
consequence of
this,
The further
life was
influence
deficient in constancy.
alien
to
Hence a
to,
man,
it
is
upon charity.
The appointing
not
assimilated
All
his
to
is
when a
legality
will remains
legal
own
is
one
will.
not attained
This
view of
is
it
the
was
more and more split up into isolated almsAlready in Cyprian it is no longer, as in Clement
of Alexandria, upon the community that emphasis is laid,
but upon the most abundant possible almsgiving, and in
the post-Constantinian period charity is entirely comprised
taken, was
givings.
in wholesale almsgiving.
a further consequence of
And
the more
legality,
so,
that now, as
almsgiving came to be
That there
is
unheard-of matter.
in
Justification
tlie
by
second
and
century no
faith being
no longer
212
[book n.
" Labour with thy hands for deliverance from thy sins,"
meant, that he
it is
who
Hermas
represents
He
brought by alms.
to
manner the
in a peculiar
blessing
The pole
itself
bears no
fruit,
bears
fruit.
powerless.
and
all
good, because
God
still
pray for
the poor
man
But these
him.
This
salvation.
and with
met with
is first
and Cyprian,
in Origen
it
baptism,
is
presupposed.
after baptism,
it is
of post-baptismal
asked,
how he
sins.
According to Origen, a
be brought by man
Martyrdom is esteemed
to
himself,
required
is
such in
as
it,
applied to
intercession.
has atoning
others,
by
this
means
first
sacrifice
this.
rank.
of Christ,
as Origen adds, in
power, whicli
martyr
tlie
But even
the
sacrifice,
for
may then
the way
also, in
be
of
of forgiveness is not
213
obscurations,
CHAP. vlI
While the
sins,
all
and
mortal
slighter transgressions.^
Still greater stress
is
laid
it
the
first
till
may
sin-
Eeformation.
He
contract." ^^
We
way
214
[book IL
Church that apocryphal estimawhich goes beyond the lines of the Old
Testament.
We there find, Tob. xii. 9, and above all
Wisd. xxix. 12, and iii. 33: "As water extinguishes
Cyprian introduced into
fire, so do alms extinguish sin."^
judgment
of
the
Church,
that
judgment concerning
the
alms which was peculiar to post-Babylonian Judaism, and
it is accordingly characteristic to find him making such
copious use of the Apocrypha.
New Testament passages
and
tion of alms,
Luke
xi.
Our
41.
Cyprian, that
we
fire
of
As through
hell
is
the bath of
extinguished, so
CHAP.
215
OBSCURATIONS.
VI.]
There was
need the impulse involved in
this combination of alms with pardon.
The era of distress and of conflict offered Christians so much opportunity
less effect during the prse-Constantinian era.
still
too
much
real love to
was
no
" So
necessity for
long as
"
again
self-imposed sacrifices.
special
to use expressions
of Cyprian
beckoned, "the
" the
dazzling
attraction.
set in,
the place of
proportion.
institutions, the
hospital
and
Other
monastery.
the
but
ill
truth its
main cause
is
to be found in that
expressed by Cyprian.
furnished
greater,
much
and
so
The post
still
Constantinian
great, in
view
clearly
Age
some respects
at all events
charity, but it
therefore
that was
first
BOOK THIED.
CHAPTEE
I.
A PERISHING WORLD.
The
nay of secular
astical,
we
For
history.
only thus
sliall
imposed upon
them
it
it
in each
period,
and how
in
fulfilling
in
him
the
from
this
time
by
which
for the
moment checks
219
220
[book
ni.
vitality
pernicious effects
On
the
Eoman
The forms
of the
republic, hitherto
Empire
itself.
Imperator
"
palace.
Undoubtedly
a perishing WOULD.
CHAP, l]
221
ruin,
were
less
frequent.
There
make it esteemed
This system of government
a crime to rise against him.
The governhad, however, its suspicious reverse side.
ment proper was in the hands of the bureaucracy. The
people sick unto death were no longer in a condition to
rule themselves, all self-government having long ceased.
But the
Whatever was done, was done from above.
Emperor too was on his part governed, while he thought
He saw only wliat he was to see,
he was governing.
and heard only what he was to hear. How things were
really going on in the Empire, he never learned, but only
that of which his all-notifying, all-enregistering officials
thought fit to inform him.
Never was a ruler more
the once acknowledged emperor, and to
exceptionally deceived
to every imperial
sun, the
influences,
dispenser of all
which despotism
benefits.
exercises,
to the imperial
The demoralizing
are most fearfully
222
were
Ammianus^
no
says, not
official
They
better.
were,
temples of justice,
[book
ITI.
The
Marcus
but pits and
world.
as
with
if
impunity.
Eoman
power, was
Eomish service,
make their fortunes
its
as
in
boundaries, and
"
We
Germans
are of yesterday,
and we do every-
imperial
legions,
palace
as
commanded
courtiers,
the
filled
army
the squares of
as officers
tlie
and generals,
State,
CHAP.
A PEKISHING WORLD.
I.]
223
the
Empire, were
brought
into
contact
with
into
Roman
it, were
educated to
and yet remained in sufficient proximity to their kinsmen to civilize them in
Rome, when receiving the Germans, was unconreturn.
sciously subserving higher ends,^ for we really have
civilization,
its
inheritors,
could not
fail to fall
When
cross the
preservative of
the State.
religious
At
it
is
certain,
224
[book in.
Empire,
if
national
life
however,
it
There
explosive influence.
is
"
and
The
In endeavouring
to
we must
genuine Koman and
so strange,
explain a proposition at
irreconcilable contradiction.
broke, even
if
first
sight
He who became
know
he did not
it,
a Christian
Hence
germs of rupture,
Of
no
no clear consciousness.
They
esteemed themselves good citizens.
How often, in their
apologies, do they appeal, in reply to the reproach of
being enemies to the State, to their faithful fulfilment of
their civil duties, their punctual payment of taxes, tlieir
respect for the Emperor, their obedience to authorities.
All this was quite true
yet Christians had a secret
feeling, that the heathen State was one properly alien to
them, and if this feeling did not degenerate into hostility,
rocks.
consciousness, at
least
because
they
apostle's
words
knew themselves
:
"
to
be
bound
are
by the
ordained of
CHAP.
A PERISHING WORLD.
I.]
God,"
still
that of
In
indifference.
positive participation in
earnest
political
The kingdom
sinful.
than the
It
Eoman
of
been
long
their life's
hostile to
of
all
esteemed
Christians
to
centre,
and so
Christianity (and
we
Church, to
;
circles
filling
be otherwise.
service
the
State.
Christian
life,
must not
225
it
belonged
first
what conduced
when he was
in trouble.
It might have been expected, that all this would have
been changed, when the position of the State towards
the Church became a friendly one, when the supreme
bead of the State himself, and soon afterwards the whole
real vitality
226
[book m.
access of
In the
moral corruption
former,
more
if it
its
lost
into the
perfection
Christian
State
incur
by
What
privileges
and
was a kind
and
CHAP.
A.
I.]
towards the
227
PEKISHING WORLD.
Hither did
Church.
who longed
all
to
upon the
by exer-
in
tion.
failure,
agency.
It will
now be
clear, that
tion.
It is a perishing
Everything was
world that
falling to ruins.
numbers and
both in
we
There
are contemplating.
is
something hoary
strength.
Industry, trade,
art,
Financial
were in a state of declension.
embarrassments were increasing, the burdens laid upon the
people were becoming more and more intolerable.
And
worst of all, morality was sinking lower and lower.
Debauchery, even unnatural crimes were again in vogue.
A semi-barbarous luxury swallowed up whatever property
It was as though the desire was to consume
still existed.
Falsehood and deceit became fundamental features
time.
science, all
of the
Eoman
character.
How many
how many an
;
Eoman
It
was
truly felt
that
petty
artifice
breach of faith
sinking
German
Eoman
morality was
It
always the case in such times, harsh and cruel.
was of no avail, the laws were not kept, and the judges
is
And
this
228
[book m.
Germans, lusting
men
Constantine, and
thoughts than
speedy
its
with Constantine
notliing
fall.
Eoman Empire by
is
He
further
places
from
the
his
Theodosius
has completed.
who
assigned to the
from the cross, that the Christian faith w^as the nail that
kept the Empire together. How near this Empire was, in
spite of the sacred nail, to its destruction,
not perceive.
the Germans
Ambrose did
yet the conquest of the Empire by
had already begun.
The golden shielded
And
CHAP.
A PERISHING WORLD.
I-]
229
already in Thrace,
its
They
revived glory.
how
this
could be
gods, constrained
Empire, but
in Eternal
for
poses of God.
It
was natural
Eome was
also that
it
was
;
so.
tlie
Faith
Eomans
race.
Salvian
preached
tlius
in
touching
230
government of the
world
is
the
judgment of
the hands
[book m.
At
iell
God.
into
however,
Emperor
to the Senate,
troubles were
by
obtained
their
Providence so
much
treatises
Never was
discussed as then.
Augustine's great
discuss
it.
tion.
How
defeat at
all
Eome had
flourished, while
CHAP.
A PERISHING WORLD.
I.]
231
for
"We have
ings of
God were
we can
conspicuously
fulfilled,
and transparent.
If
is
so
incom-
to us clear
ask
to
was so
ine
what
period of history he should study, to gain a direct impression of the rule of Divine Providence, I should say
civilised
heathen traditions
But
who were
to
too
be the vehicles of
much
Germans were
penetrated by
deep root in
it.
the
to
Augustine, in his City of God, has, so to speak, unconsciously written out the programme of the Middle Ages
for the
else
down in this
Eoman Empire had
ideas laid
than
work.**
at
tlie
Let
an earlier
say
232
[book
III.
in the
;
it
new world
was her
of
care that
But
severed.
necessary that
if
it
become a
state in
influence.
What
lost to
should
strengthen
beside
tliis,
the
it
was
State,
nations, of raising
them
to a
new
culture.
And
not
till
was the
The Huns
for,
CHAP.
A PERISHING WORLD.
I.]
233
could not prevent the general misery, she yet dried the
tears of individuals,
countless numbers.
new
Christian
age.
them
for the
nations, helped to
in the
operated
German
win
their
trans-
formation.
What
German
the
first
till
we
treat
of
Wliat we have in
is
perishing world
-what
on Christian
If
of
how
works,
of sorrow
and
it,
that
was the
love.
we turn over
great
gigantic
summary
is
preacliers,
their
letters
and
their
devotional
sighs
but no
misery which everywhere prevailed
complaint recurs so frequently as that concerning the
over the
23-i
[boOK
III.
first
put in the foremost place this feature in the sad lineaments of the perishing world, which is so extremely
whole picture.
Already, before Conof such complaints, but they
now form the heart-rending cry of the whole people.
The State at that period knew of scarcely any other than
fiscal interests.
The whole land was treated as a domain
of the Emperor, from which his officials exerted themselves to extort, by ever new arts and violence, as much
money as possible. For money, and much money, was
wanted at Constantinople. First, the maintenance of the
court swallowed up enormous sums.
brilliant court,
oriental pomp and luxury, formed, as we have seen, part
of the new system of government begun by Diocletian and
Everything was calculated to
carried out by Constantine.
be imposing in the eyes of the people. The Emperor now
sat in his palace in the sacred chambers, surrounded by
the seven great dignitaries of the crown and a host of
court officials, chamberlains, eunuchs, guards and innumerable attendants of every kind. In the palace there
was everywhere the rustling of silk and the glittering of
The dignitaries drew large incomes,
gold and jewels.
the whole crew swallowed up immense sums.
An
occasional notice informs us, that a court cook received,
besides his considerable income, twenty portions from the
imperial kitchens
and Julian, who indeed was but a
short time at the head of affairs, says derisively, that a
court barber was going about in the dress of a minister
Then there was the army, which, though
of finance.
inferior to that of former times, cost incomparably more,
for officers and soldiers had become effeminate
then
the second army of civilians, the entire many-membered
distinctive of the
stantine,
we become aware
CHAP.
235
A PERISHING WORLD.
I.]
as necessary to
whom
120
provincial
governors,
and
each
of
income of 4500,
the crowds of
officials
we remember
If
more fraudulent
official
says
Salvian,
occasionally exaggerate,
the poor
may have
to bear the
know how
to
main burden,
manage that
while,
when
The
mass of the people, annually diminishing in numbers, and
whose property was continually being lessened by wars,
by the irruptions of the Barbarians, alone bore the heavy
the poor shall get nothing, the rich everything."^
236
[book m.
burdens.
Eoman Empire
many
as
The populatioh
others.
of taxation
was the
Humane Emperors
it.
Unless
that
was possible must be extorted from the impoverBesides, what did the Emperor know of
ished people.
He
only
penetrated so
far,
to
care
CHAP.
A PERISHING WORLD.
I.]
237
By
surest manner.
which she
days,
wore,
still
the
child
of
golden
the
Whenever
a levying
to their woes.
grief
to
sons,
and
is
of primogeniture
right
which
But he has the
The youngest?
The middle one ?
grown round his
The
his
eldest
favour.
But he
But he
is
is
the son
heart.^
who
has specially
life.
Palladius
too
on one
woman,
Her husband had been cast
who
told
into prison
tale.
and tortured
two sons
and had now
she
fled,
238
CHKISTIA.1J
[BOOK
III.
municipal
the Decurions,
population,
the
the highest
i.e.
moneyed
class
class,
the
in
preferred
to
names,
now conveyance
to
be provided, horses to be in
now
Thousands
Then the
of bondage.
latter
would be obliged
to provide
for them.
made
centuries,
appeared
it
that
in
Campania,
fields,
From an
and fourth
fertile
land
CHAP.
A PERISHING WORLD.
I.]
239
their own,
fiscal interests
played
existed
natural
products,
and of labour of
all
kinds.
Hand
and
all
delivered
From
to
do
so.
fessors
of Constantinople obtained
it.
still
240
The upper
to undertake
classes
to begin
[BOOK
III.
it
with these
were
whom
obliged
there were
The office
was no longer of any importance, but combined
with it was the duty imposed upon its holders, of giving
the public games at their own expense, for the games
formed part of the official pomp with which the governEor the games actors were
ment was surrounded.
Hence actors were forbidden to relinquish
required.
They were obliged to continue actors,
their business.
and their children must become such in their turn.
Even if they desired to be Christians, which was only
possible on condition of their giving up their occupation,
their joining the Church was only permitted under strict
The mariners who carried corn to Eome and
limitations.
itself
and workmen of
all
who
kinds,
the
bakers,
butchers,
become what
his father
had been.
The
office of
the
up
In
now bound
step
by
A PERISHING WORLD.
OUAP.
I.]
step
more firmly
to the soil
241
At
{glebce adscripti).
first
the masters
serfs.
They
Thus
all free
bound with
"was
they
fetters
tilled.^^
every one
had
to bear.
liberty.
If
it
flourish, that
needs no proof.
Much
wealth
still
existed.
The
consumed.
There
were
families
of
enormous landed
242
increasingly unequal.
The
ni.
the blood in
circulation of
[book
squandered in
Wiio,
too,
How
oppression.
in fact
it
is
is, if
repeated daily.
time
"
is
is
The
con-
more
to
Not
CHAP.
A PERISHING WORLD.
I.]
on beds of ivory
carriages, slept
243
assistance,
deformities,
many
for
as
whole of Gaul as
who
in their
244
dering everywhere
[boOK
ITI.
Italy, Greece,
world
We
but complaints.
Eome
Ah,
Where
Where
we
hear nothing
is
the senate
speak of
men
of
life."''
Who
was
could not.
made
It
over to
it
on, remitted
and
but as
the Church.
CHAP.
I.]
glory
it
A PERISHING WOELD.
must be
great result.
what
Her
245
much, and
effected a
cases
motive of reward,
more must
this wholesale
congregational care
first
became
period,
increasingly an impossibility.
before Constantine
may
If the
period
now
entirely
central-
CHAPTER
II.
THE POOR.
The
first
conflict
all
was, after
many
whom we
and
tom
Leo the
illustrious,
This
the power which lay in the new faith.
development of strength manifested itself also in the department of charity.
It was both the period of greatest
prosperity in Church relief of the poor, and at the
testify to
246
CHAP.
II.]
247
The change
fail* to
poor.
there was
Constantine
work
is
already
perceived
proved by the
the
fact, that,
corn
contributions.^
The
many
importance of this
increasing
held, the
a portion of the
respect,
in
too,
recognition of their
its
designs.
all
did not
it
248
thousands to
whom
[book m.
Eome and
The
were
divided into districts, each of which was committed to
Special houses were
the special oversight of a deacon.
larger
also
towns,
such
as
erected in
Diakonia,^
direction
of
deaconesses
The
Alexandria,
because
deacon.
was
of
resolution of the
they
also
were
The number
of
under
the
deacons and
considerably
increased.
of Caesarea (a.d.
314-320),
necessity
Synod
These were
fed.
With
the exception of
to the deacons,
limited
the
number
in
the
church of
St.
Sophia to
CHAP.
Xenodochium, the
pliants,
249
II.]
to
of
all
whom
At another time
clothing/
church
the
he
daily
sup-
food
and
gave
speaks
hosts
of
of
of persons in distress.^
and
at
Eome,
7500 names,^
it
formed
the
towns,
expected
besieged
assistance
the
from
churches,
the
and who
equally
the
church.
officers
of
leg.
was
thfi
of necessity impossible.
If
we even
leave out of
satisfied
with a single
gift,
belonging
to
the
church
who were
their way, or
itself,
250
already
much
proportioned
too large to
to
their
inquiry, extended to
all.
suffer assistance,
[book
in.
adapted and
after due
In Antioch, Chrysostom reckons
circumstances,
to
be,
of the poor
its
sphere of operations,
adhered
to,
viduals,
fatal
of smaller
way not
life
in general,
The reason
is
coincident.
Even
worship existed,
if
in a larger
still
the
collective
Christians
of
of the
CHAP.
be
251
11.]
was
present,
provided
by
for
all,
presbyters
either
the case in
e.g.,
a severance of
churches,
did
property,
But
even
where, in
the
smaller
places,
these
now came
too
into
for
independent
a long
dependence.
time
The
bishop, or
administration of property.^^
had
its
As long
as
Christianity
a certain degree
justifiable.
It
Christian faith.
But the
Several
synods
bishops
in
the
expressly forbade
country."
the
appointment
The frequently
of
recurring
property of country
252
[boOK
HI.
sixth.
Elsewhere this
was not
If
we
effected
till
recollect in
still
how
later.
close a connection
how
other,
we
church
shall
life
easily
charity.
If the latter
had in early
now
forfeited this
relief of the
In place of the
made
those
who partook
of
them
Ascetically con-
at
253
CHAP, n.]
in the churches.
The Synod of Gangra
360) still protected the Agapai against them.^
But still more dangerous to the Agapse was the offence
taken at the combination of the Lord's Supper with these
meals.
It seemed beneath the dignity of the communion,
that it should be celebrated after the me'al, and the
disorders which occurred served to confirm this.
Hence
it was at first enjoined, that the Lord's Supper should
precede the Agapse.
An exception was made on
Maunday Thursday only, in remembrance of the Lord
having instituted the Sacrament after the Paschal
The Council of Trulla did away with this
Supper.^^
exception also.
The strictly observed rule, that the
communion should be partaken of fasting, allowed of no
connection with the Agapse, which were held in the
these repasts
(a.d.
Next,
evening.
churches at
first
all
the
holding
was forbidden.
of
the
Agapse
The Council
in
the
of Laodicea
In the West
of God."
it
was
chiefly
by Ambrose and
The Council
Agapse
in
institution
the
churches
are
quite
forbidden."
^*
" The
briefly
Thus was an
:
buried,
church
destruction
of Trulla says
life
is
of
existed.
254
[boOK
HI.
The church
it
The
in
oblation's
other respects
taken
scarcely
entirely
lost
here,
is
depression of church
order of Christian
Formerly
life.
life,
it
member
that every
the
for
found in the
had been the
be
to
too,
period
this
means
character of
original
their
during
were
they
disposal,
and
account,
into
The cause
poor.
the Church's
at
Church
of the
came
to
tion
of
the
oblation
at
but
public worship.
that
preachers
as
now
It
churches, especially
if
it
had
Supper.
Even
complain
such
empty
of
to
Even
before,
Sunday.
every
Chrysostom
circus, or a spectacle
life
irregularity of attendance
was no longer, as
assembled
was
on
the whole
church
the decay of
shown by
already plainly
church
Lord's
it,
Jews,
in
the
when
temple.
sermon
the
He
also
is
over,
who partook
of
it
on days
abundant
This shows
offerings were still laid upon the altar.^^
The
that entirely different motives were now operative.
oblations were no longer the thank-offerings of the
bring oblations.
It
of martyrs and in
memory
festivals,
first,
but
OHAP.
CONGREGATIONAL
II.]
KELIEi'
255
OF THE POOR.
themselves
or
for
the
dead.
Oblations
now
proper
worship
on
other
character of alms,
oil,
occasions.
the Church
256
dedicated to God.^
With
[BOOK
III.
e.g.
Eomish
of
made
mierht be
Constantine, that
in favour of the
testamentary
Church.
bequests
According to
law,
personality,
means
for the
the law.^^
as
Certainly
Augustine,
all
who disapproved
of parents disinheriting
CHAP.
257
II.]
by
it
away
leave
by
will to the
Church.
sliould
be endangered thereby.
" If
the Lord
commanded
who
desire to possess
own
order
sake
how
itself for
not to
disinherit
others."'*
Sajvian
also
258
them
may
that they
so
at
least
by a last act of
what they had left undone.
neglect, that
[book
ill.
during their
if
life
already done
;
means
He
all
certain, that
it
will be of
any
to give
away
use,
but at
all
events
In
it is
this
still
claims
of
"^^
Certainly
case faith
natural
is
afTection
conquer
religious
Salvian
strangers.
It
is
in
piety."
^^
children or leave
general
better
that
the
time a consequence,
possessions in
of
itself,
and independently
of its intention,
CHAP.
vigorous, as in the
is
during
and personally,
life
As
work
first
is
personally
good
be performed
to
259
II.]
to
be
thereby
for the
end striven
for, viz.
To
life.
an
some
of
of
emperor in
Church.
If
treason in
others.
friends,
illustrious
Rome
to
leave
nothing
the emperor,
to
it
and
even to God, for a man not to remember the Church in
and as legacies formed an important item in the
his will
as almost treason to the Church,
Less
were the
profitable
now
results
by the
The notion
obtained
of tithes.
was the
give,
evidently a view
is
teacliers, sucli as
and
But
still
it
was by no means
less
a settled enactment.
made
Thus,
Many
cer-
is
with a
;;
260
[book
hi.
decidedly pronounced.
Synod of Tours,
in the year
administrative
Eomans was
and
was
and
thrifty
large portion of
spirit
of
the
chiefly to the
property
ability
Eomish.
strictly
The management
regulated in
of
Church
a series of synods,
He must
neither give
of
it
by
will,
especially
to
relatives,^^
CHAP.
II.]
261
just the
down
produce
He
is
little is
made by
it,
And
was one of the richest of men, and had, besides his large
salaries from various offices, an income of 150,000 per
annum from his private property. By this weniay judge
of the amount then at the disposal of the liomish
262
[book
III.
Among
the
"
He who
Ammianus
has
gained
*^
bishop's
see,"
says
derisively, "
showed
is
its
Church
augmenting corruption.
and powerful,
to be rich
It
if
was needful
she was to be
Slie
could
sucli
first
centuries.
Safely
invested
funds
too
were
those un-
CHAP.
2G3
II.]
with others.
to be the advocate of
But
tlie
decaying
if
so,
then
it
moment
lords,
not to be depreciated,
and
when
was a pedagogic
it
Lord
of
poor,
and
it
must
in justice be said of
now become
Ambrose was
justified in replying,
also
to
the large
revenue of
us, as
*'
tlic
having
The Church
264
faith.
support of
Let
whom
have
the poor.
the
come upon
say,
for
He reminds
us."^^
priests
gave
is
now
so.
When
he became bishop, he
all
his sister
When
Marcellina.
and
sister
Similar accounts
poor.
by
who became
that they
the
are
the prisoners
ruined
possessions
point to
III.
their temples
fed,
Her
tlieui
[bOOK
his
an annuity
brother
for
Symmachus
are given
several
of
bishops.
After the
much
It
to the poor.
is
true
In fact he became
bishop.**'
The requirements
made
pomp
the maintenance
of
the numerous
of divine service,
To
this
church
was added
officers,
the
presbyters, deacons,
265
CHAP, n.]
it
is
true,
received
but
officials.
trifling
^lost
of
which
already
had
salaries,
them
shoj^s, or
at
made
too
privilege
He may
relations
if
The
but then in the same proportion as to other poor.'*^
Synod of Agde grounds the prohibition to alienate Church
property expressly on the fact, that it is the property of
The same view is found in many fathers, and
the poor.^*^
that this was not a mere form of speech is proved by the
fact, that no hesitation was felt at selling even the sacred
vessels to feed the hungry and to ransom prisoners.
When the Arians reproached Ambrose for having done
266
this,
he
justified himself
help with
Bonifacius
"
[book
III.
The Church
it."*^
:
may
direct
its
administration,
amount
Church property, an order
which profited the poor, as assuring to them in any case
a fourth of its revenues.
The reservation was made, that
when need required more might be applied to their use,
at least such a reservation was acted on.
Church property then, as administered by the bishop
with the help of his steward, now formed the main stock
of the means for the poor, and consequently the relief
distributed could not fail to assume a form different from
rather be the desire to introduce a certain
still
when
It lost on
and took the form
Church
character,
him
In this respect
It was
and expenditure;
of the receipts
CHAP.
and
II.]
if
267
the deacons
still
when
the
were
who had
shelter in
of those
who
was confined to
regular gifts, the dispensation of which was now the task
not of the deacons, but chiefly of the head manager of
Ministration to the
the Church property, the steward.
poor in their homes everywhere fell into the background,
the diaconate lost in importance, and after the latter half
not require such
did
its
care,
assistance
gradual decay
is
clearly perceived.
former kind.^^
series
of Gattic
for
the
Synod
it
is
character-
of
the
female
sex.''^
268
[book
ill.
now such
it seemed
was added
the increased estimation of the unmarried state, and on
an unworthy thing
to ordain
women.
To
tliis
rather private
than
official.
Neither Gregory of
to
devote
herself
to
contemplative
The
but this
altar,
their
this
As female
renounced
life.
ordination
confined
to
servants of the
about
The deacons
also occupied
a different position.
duty.
It is
compared
and
at
on this account
to the Levites,
who
tliat
now
They
Service
their especial
2G9
CHAP.
II.]
that
many appointments
and
services,
while
the
thus see
how
were
Seven
appointed
serve
to
tables.''^
We
dissolved on all
means of
which, by
It
sides.
rulers
its
who was
the bishop,
and
deserving
Church,
the
misfortunes had
made
beggars.
It
to
whom
is
the
to
inquire
to
of
common
that many
the
true
those
they
who
may
is
required
money.
to
gifts,
^^
Basil
who beg
says
between
distinguish
those
He who
which
and
Fathers, in
circumstances.
their
into
experience
what
members
who
alms
wholesale
undeserving,
the
was
it
only that
gives to a distressed
money
to
the
dogs,
i.e.
gives
it
to
men who
deserve
Ambrose
and warns
*^
speaks
to take
of
care lest
was very
difficult,
nay impossible,
to
obey such
But
rules,
270
[boOK
III.
when
down
"
truth
the case
relieving."
first of
all assists
distress."
"
who
those
by fearing
" it
is
much
to
to
distinction.
When
to deprive the
was,
comes
much
''^
all
it
must
has
assumed
The Bishop
of
suspicious
nobles
similarity
Christian caritas
to
the
ancient
CHAP.
11.]
271
Still it
whom
now
who
his
home
the
life
of a poor
living simply
Christians for
own
people,
It is characteristic,
first
272
laws
it
lU.
[book
also,
it,
this
beggars to maturity.
is
for this
is
unjust.
The Church
We
shall
is
not, indeed,
have to return
to the fact, that she did not succeed in renovating the old
her
CHAP, n.]
273
assisted,
it
dried
it
CHAPTER
III.
ALMS.
so
much
this period.
The
would
abundant dona-
Ciiurch, however,
if
this
274
275
ALMS.
CHAP, m.]
men
we
since
ourselves need
to
it
much
as I can, but
Since then I
I
am
their
gospel,
load,
am
ambassador to you.
You have
heard
of thanksgiving
tlie
thanks
it.
But,
my
be to God
words.
am
brethren,
is
your
required of
say
"
did Basil,
276
of the
and
rich,
[booK
ni.
a second Joseph,
like
How
well
stand
we
"
soon become of
us,
many
rich
and prosper-
made
a double impression.
to shipwreck.
He who
"
is
in a ship
is
near
Man
beneficence.
many
How
turn
frequently
reproach
tlieni
does
Chrysostom
with their
injustice
in
of
to
the
rich.
them, and
living
in
the
CHAP.
277
ALMS.
III.]
in superfluities, while so
sure of bread
see so
many
" I
rich
poor man, are poorer than the very poor " and he tlms
addresses the church in Antioch
the
number
"
Through God's
grace,
poor, all
278
same image
of God, that
we
[book m.
are walking
with them on the same road towards the same end. " We
are all one in the Lord," preaches Gregory Nazianzen,
" whetlier rich or poor,
we have
bond or
free,
all
What
the
members
Ambrose
often dwells
is
God and
Lord, or of the
to the
to the poor
we do
it
fact, that in
ministering
mouth by Augustine,
Thou givest me little,
givest
me
"
I
now make me
debtor.
much.
Thou
also
heavenly.
to Myself."
Countless times
that almsgiving
interest with
is
God
a safe investment of
in heaven.
exclaims Augustine
is
"
"
money at good
money above,"
Invest thy
do not entrust
it
to thy servant,
am
my
serving
to pass that
279
ALMS.
CHAP, in.]
to Christ,
it
belongs to Christ,
who
says
"
Inasmuch as
virtues,
who
quickly
is
the
lifts
man
into
best intercessor.
Charity has strong wings, she cuts through the air, rises
above the moon, ascends beyond the shining sun, and
penetrates to the heights of heaven.
But there
also,
too she
hastens
280
we have
At
however, there
is
the
man
[book
a
HI.
fair,
of business has
dearly.
higher
price, if
indeed
is
it
allowable to
Here righteousness
realization.
is
call requital
buy alms,
As
or rather let
purchase
salvation
let
us
through
"Give the poor a piece of money," it is else" and thou hast reconciled the Judge."
To
say the truth, the benevolent Judge lets himself be gained
by money, which he does not take for Himself, but which
the poor receive.
Eepentance, without alms, is dead, and
alras.'"^
where
said,
shorn of
wings.
whom
covetousness has
flames
giving.
mercy
281
ALMS.
CHAP, in.]
precious."^'
is
out
the
expiated
is
"
The
sacrifice
of the Christian
is
the
do
well, to give
"
goods.
to
Let
can
fear,
it
away
we do
if
sin, let
us devote
give, that
much
we then hope
Hence,
as
it
we may be
rewarded.
If there is
let
if
we do
us at least
no evil in the
is
a faithful requiter."^*
282
This
manner
may
suffice to afford a
in
almsgiving inculcated.
be
[book ni.
confessed,
What
rhetorical.
the
after
is
fashion
said
the
of
are, it
times,
from
of redeeming
must
highly-
sin,
and
to
although (as
show)
stood
they
by the
may
hearers.
we
have occasion
so undercertainly some-
shall afterwards
frequently have
But they
are
been
New
life
We
added to faith.
There is a faith without love, without
hope, without good works.
Hence Augustine's doctrine
of justification by faith presents a very different appearance from that of the reformers.
We are justified by
.is
faith,
"because
awarded
to
this merit as
faith
works by
love.
Hence a merit
is
an outflow of grace
and here
is
the root of
found in Augustine
also,
rejects the
to extinguish
amendment
of no avail without
man
283
alms.
CHAP, iil]
of
He
life.
decidedly
and
light.
first
is
The means
public penance in
brotherly correction
Among
of sins
very
heavy, heavy,
of obtaining forgiveness
for
the Church
the
for
prayer with
last,
for the
the second,
alms.^^
sins of weakness,
grain of corn
is
if
too
many
grains are
as murder, adultery,
witchcraft, idolatry.
We
atoning efficacy,
is still
surrounded with
many
precautions.
284
efficacy for
those
lives,
when they
are actual
and
inevitable.
It
their
and
them
for
manifestations of love
lay,
Ul.
who amend
sins,
[book
lastly,
the light,
even in theory,
to
Augustine's
way
strongly in
Ambrose
:^^
"
Alms
him
means
the
if
any one
of purging himself
has, after
still
remains
by alms,
as the
Lord said
Give alms, and lo, all things are clean unto
you.'
Nay, reserving faith, I might say that alms afford
still more
forgiveness than baptism.
For baptism is
administered once, and promises forgiveness once, but
alms bring forgiveness as often as they are given.
These
two then are the sources of mercy, which give life and
:
'
forgive sins.
Alms
For
of sins of
weak-
this
Church penance
great
part.
is
needed.
But even
Consider, that
Cyprian
285
ALMS.
CHAP, m.]'
among
who had
away
Alms are
fallen
among
his sins.
almsgiving
is
is
doubly good."^^
sufficient.
Fasting with
Thus alms
are inserted, as
it is
salvation.
under
the
It is
they
presupposition of
All this
I repeat
repentance
sincere
of
which alms alone are said to be the expresFrequently do the teachers of the Church bring
sion.
this forward, and often do they recall it to their hearers'
heart, of
minds, that not the external work, but the loving disposition proved thereby,
fully says Gregory the
"Although
in
is
the
main
point.
Very beautisermon
Great, in a collection
are
not
equal,
liberality of the
286
faithful is
the
gift,
Let the
[book in-
harvest
is
hoped
for
only,
who
we must
-vye
first
give to ourselves
The Lord has regard to the diswhich we give.^ To think that we may sin
because
property to God."^^
But what
could
from the
all
avail with
these reminders
much
moral demands
Christianity
by external
works, to regard Christianity in general more as an institution for a magical kind of atonement, than as a power of
moral renovation
In
effect,
means of
287
ALMS.
CHAP, m.]
God
propitions
to
Church was a
This or that
is sin,
It is
but instead
immeBut alms atone for sin. How much had not the
Church to overlook and actually did overlook, how lax
Alms are said to afford a remedy
had discipline become
of then insisting on a moral change, there follows
diately
their character.
They were no
own
whenever he
Leo the
Great ^^ and this motive of benefiting oneself and one's
family was ever after more and more strongly brought
and
his
soul
the greatest
benefit,
of purgatory, and
exercises even
upon
of
It
the
maj be
influence
which
almsgiving
more
We
have in the
first
288
As
[book
m.
is
them the
intercessions of
regarded as such a
We have in
sacrifice.
truth already
the mass for souls, the only difference being, that this
tlie
doubted,"
the
it is
is
is
now
It
tlie
" It is not to be
to their advantage.
said in one of Augustine's sermons,^^ " that
is
prayers of the
Holy
sacrifice
CHAP,
may
their do.om
the
for.
Hence it is in any case,
work devoted to the subject {On
be hoped
as Augustine says in a
Care for
289
ALMS.
ni.]
know what
is
of ancient
cause
it is
in
Christian
customs,
as
in
them, be-
customs.
That just in this point ancient
customs were retained with special pertinacity, need not
surprise us, because the ancient world was distinguished
by great reverence for the dead. How highly was the
sacredness of the grave esteemed among the Romans,
prevailing
fully preserved,
many
respects the
290
[book
in.
Thus
place
larly
same
said to incur
is
Upon
legacies
departed.
deceased
Judas, with
it is
said
Gehazi,
He
M'ith
him be Anatheraa.^^
we saw above,
and endowments occur in remembrance of the
let
Money
may on
is
may
be
lit
sum
Who-
punishment by
Christian graves
It is
designated
and
now
as the Church.
of money,
may
with
roses
members
of the collegium to
291
ALMS.
CHAF. in.]
now became
distributions of
up the remembrance
it
Chry-
at the interment, or
on the anni-
drink.
At
the
graves of relatives, at
the
graves of martyrs,
Augustine
custom.
had often
to
contend with
this
obnoxious
it,
and
Gregory ^^
and
i.e.
stubble,
i.e.
light
292
those
does
not
plunge
Such a man
purgatorial
stubble.
sin
must be avoided.
if it
is
fire,
It is
which
sins
III.
All this
burdens
not pardoned during
perdition, but
into
[book
it
the
life.
judgment into a
hay and
it
in the next.
the
A
to
When
pieces.
this was,
none of the
and afterwards
The three
caused his corpse to be buried in a dung-heap.
gold pieces were thrown after him, the brethren exclaiming in chorus, "
after his death,
ruin
!"
Thirty days
He
called
monk
Pretiosus, the
prior of the monastery, and said to him, " For a long time
of
the mass to
Go
We
much
CHAP.
293
ALMS.
III.]
On
him."
released from
the
fire,
and
testified
mass
first
actually
same
the
Accordingly,
it
to
his
became
brother,
during which
and
this is
i.e.
It is palpable
^"^
it
for almsgiving
make
was
Venial
sins, it
not meet
dis-
in the so-called
is
said
indeed cause
without
it
can-
confusion.
We
must
purgatory, what
Purgatory
consumed
is
is
like
the harm,
if
conceive on
earth.
fire
fast
come frequently
294
[book HI.
this
preserving ourselves
when
the
horrors
of
inasmuch as
efficient,
it
could not be
known
formed.
make
from
others
purgatory.
powerfully
and
which
is to
may
give
even
them
for
help
the
own
quite
Perhaps," says
and
wicked,"
possibility of an alleviation
not devote as
much
as he
"
all.
salvation.
Besides, no one
Man
does not
was
know
!;
CHAP.
295
ALMS.
III.]
thing
we
expect.
it
almost
296
[book
III.
by
own
tlieir
In order, however,
deeds of this period,
it
doings, esjDecially
to
by almsgiving.*^
now be
will
necessary to take a
poverty were
sound.*^
still,
The
investigation
by the highly
is
of our documents.
These are in the first rank sermons, and certainly words
spoken in ardour and eagerness must not be, without
further ceremony, taken as they stand.
It would be easy
to collect a series of passages which sound quite communistic, and seem to deny all right to private property.
*'
Whom do I injure, sayest thou, if I keep what is my
own ? " are the words put by Basil, in one of his homilies,
into the mouth of the hard-hearted, to whom he replies
" Tell me then what is thine own ?
Whence didst thou
obtain it and bring it into the world ?
The rich are just
like one who has taken his place in the theatre, and
crowds all who come in later, as if the playhouse, which
For they first take possession
is for all, were for him only.
for themselves alone of what is common to all, and then
lay claim to
If each
it
character
rhetorical
as
much
as he needs to
it
first.
satisfy
would be the
But we should be doing
Basil injustice
if
" *^
we should
at once
conclude from
this,
29V
ALMS.
CHAP, ra]
We
sinful.
ought
mad
alone
The earth
to rich
^nd
given as a
is
Why
poor.
common
who
do you,
brings forth
come
poor,
all
knows
property to
are
all,
claim
rich,
Nature, which
Naked
of no rich.
did
we
" Of
woman, dost thou bear upon thine
Or when Jerome says " Eightly does
how many
arms the
Jesus
poor,
spoil
"
mammon,
arises
man
is
Nor
'
***
"
series
tliis
of
4th canon
"
We
when
" It
if
is
is
it
it
riglits
said in
is
com-
not wealth,"
reproved in
not have
" Paul did
been carried to the bosom of rich Abraham."
not forbid men to enrich themselves: he did not command
298
them
make themselves
to
[boOK HI.
Chrysostom
and in entire agreement with
" Wealth is in itself,
Scripture do we read in Augustine
and according to its nature, a good, though not the highest,
The Fathers also define giving as a
nor a great good." ^^
preaches
matter
entirely left to
"
He
are
What
to the poor:
you.
On
the
contrary,
the
poor
But
have no right to
this.
all
viz.
that
really in no
is
need of
proof.
now
held of property, of
property
of
Gangra
sentence
pations, if
is
prefixes
"
We
it
property, to
is
to
its
recognition
of
property the
accompanied by humility."
be rich,
is
To possess
299
alms.
CHAP, iil]
his
salvation.
be poor
is
Still to
whom we
up
their property,
tians.
strife
its possession."
as
The
latter is
mitted to weakness, and in this connection the abovementioned utterances on common and private property
acquire another significance than that of mere rhetorical
treatment.
Augustine ^ says, indeed, very decidedly, tliat
it is not a sin to be rich, nor is it a sin if any one makes
use of his riches, fares, e.g., better than others but still it
is a weakness, and riches are a burden, which one would
"God did not create thee alone, but
do best to cast off,
You find yourselves comalso the poor man as well.
He carries
panions, and are walking on the same road.
He brings nothing
nothing, and thou art heavily laden.
Give him of
with him, and thou more than is needful.
what thou hast, and thou wilt both feed him and lighten
;
thine
own
load."
300
private property.
common
only to the
It refers
[booK HI.
life
of
men.
salvation, the
ascent to
easiest
through
of
Envy,
sin.
strife,
the world
into
Do
and not
subsequent disunion,
with
Christian, look
thou,
to the
all
thy
With Gregory
powers."
is
the
distinction
free, as
it
is
suffered
want,
constituted
society.
stantinople
would
certainly produce
the
If
sell
picture
their
a million
of
the
all
a communistically
possessions,
ounds gold,
Conwould
perhaps even
Christians
in
they
suffice,
wants of
all,
if
all
so that
CHAP.
301
ALMS.
III.]
common
If a father, mother,
than
if
each child lived alone and had his separate house, table,
and attendants.
a plan, still he
draws the picture with such evident zest, tliat we feel,
that though it is an ideal whose realization he deems
impossible, he yet enjoys its contemplation in private.
He does but paint the ideal, which in truth hovered
before the eyes of all the Fathers, an ideal to become also
among
there
is
among
So
far,
the Fathers.*^
giving
manner,
right
Nay,
use
in
it
may
giving
be
away.
it
Fathers see
use
Its
for
our
its
own
use his
common
life
It is quite
to
"^
He
entrusted
it
to us, that it
may by
To
retain
He
has but
to take possession
302
what belongs
of
to
"
others."
[book
m.
provided
are
clothing
And
heavenly treasures."
Jerome
^'^
poor of
As a
scriptural
tlie
give as alms."
^^
Thus the
proof
Luke
rights
of
poor what
is
xi.
property
is
it,
"
interpretation,
We
poor,
among
that exceeds
all
to the
to give only
according to
his.
for,
laid up,
What
were
is
superfluous,
limited
Thou
the
to
him who
to
all,
is
Thou art there for paying thy debt, and givest him only
And Chrywhat thou owest him," says Ambrose.
The
sostom ^^ " The poor beg for their own, not thine."
The rich man is truly a
error is here quite evident.
debtor; he is only doing his duty, when he does not use
his riches for himself, but shares them with the poor.
But he is God's debtor, and his alms have a moral worth,
just when it is for God's sake, that he gives to the poor
To divide property into the
what is really his own.
necessary and the superfluous, and to limit the rights of
property to the former, and consequently to restrict the
:
is
is
to
make a
to carry out.^^
false
The
303
ALMS.
CHAP, m.]
surprised,
now
in
if
morals,
of
mediaeval period.
it
the treatment
important, to
doctrine,
benevolence
should be
but
Not only on
it
It
account, however,
this
is
because
also
it
is
characteristic
in
the
life
flows
a wide current of
into
and mingles
life.
work of Ambrose, On
and something more than
It might be called
its title, from Cicero's famous work.
It is
a translation of a Ciceronian work into Christian.
The
first
Duties.
It
Christian Ethic
borrows
its
is
the
title,
The great
this in the schools.
and Gregory, had studied in the
rhetorical schools of Athens, and Ambrose had been
brought up and taught, like any other aristocratic Eoman
of the day.
Hence Jthey accepted the entire framework
Ethic.
Cappadocians,
Basil
304
of ancient Ethic,
it
its
without
its
and
categories
new
for
definitions,
their
and
III.
and used
The
Christian matter.
acquiring
[booK
be
The form
flavour.
Athens.
This
is
of Ethic.*^
eudiemonistic
Ancient Ethic
is
thoroughly
had
not
how
life
in
to
all
prove our
faith,
aspects, but
how
to
develop
what we must do
for
new
own
the
our
that a
CHAP.
305
ALMS.
III.]
Just
because
look
Christians
another
to
is
an ethic
is
With
aim
is
own
manner
well-
which
benevolence is regarded, the aim is always self, the reward
to be gained thereby.
It is not the necessary working
of faith by love, but a means of obtaining salvation.
being.
More
plainly
shown, when
still
we
Ambrose speaks
the influence
is
notice
in
what
of benevolence.^
This,
as
is
well
of ancient
ethic
and
how,
position,
Here,
known,
in
too,
he makes
down by
ancient
distinguished
four
Ambrose introduced
mode
this
of
treatment
now
doubtedly
much
is
Un-
genuinely Christian,
306
it
but
title
theory,
soil of
all is
How
for
We
with the
agrees
we were
already struck
liberality
may now
and
characterize
Christian
all
antiquity
the practice
life
iii.
acquires
it
[book
is
Men
liheralitas.
more
is
Christian-Ciceronian, so
gave with
full
The more
gave.
In saying
this,
nothing
is
further from
my
intention,
stand
and
admiring
before
the
On
the
exalted figures
Eoman
own hands
to the
work and
for the
sick
to per-
and
for
injustice to estimate
them according
done,
we must,
The
life
which was
and when this
307
ALMS.
CHAP, m.]
and strength
of love appears in
its
bound
to him.
mother.
circle of
like-minded
women, but though of both higher and lower class, " the
same mode of life, one order, one discipline, one peace,
one rank " united them all.
Her servants and slaves were
now her companions, and she used her abundant means
only in benevolence.
"
You
308
[booK UL
an
official,
the poor.
beg of thee.
who
ALMS.
CHAP, ni.]
309
her also
"
to
mother to orphans.
Her house was the common
asylum of all the distressed."^
The characteristic traits of the period are encountered
in still greater force in the West.
As it was the Western
bishops, Ambrose, Jerome, Augustine, Gregory the Great,
who matured the doctrine of whose development we have
been speaking, so are its peculiarities most sharply impressed on the Christian life of the West.
It was an amazing sight,^ in the last quarter of the
fourth century, to see a number of men and women of
the highest Eoman aristocracy devote themselves to an
a
earnest Christian
life,
as then understood.
Members
of
the old
by the
monastery or the
monk
or nun, distributed to
fathers,
310
At
first
new
the
and
to those sick of
folly
[booK m.
loathsome
then
it
was
said, "
was
killed
through fasting
"
her mother,
becoming a nun
monks ought
later, at
A few years
The
all sides.
and leader,
whose narrow and monastic, but at the same
time self-denying and self-renouncing piety, set its stamp
upon it. Marcella is said to have been the first who let
herself be induced by him to enter the condition of
monastic widowhood.
In her palace on the Aventine
Hill, and afterwards in her country seat near Rome, were
found assembled all who had attached themselves to this
tendency.
It was there that Jerome expounded the
Scriptures, there that Epiphanius and others sojourned
when they visited Rome. Like Marcella, Furia, of the
race of Camillus, preferred a monastic widowhood, and
to live only for her soul's salvation and for good works,
But the most prominent
to a splendid second marriage.
figure of this circle is Paula, whose descent on her
mother's side was derived from the Scipios and Gracchi,
on her father's from Agamemnon, and whose husband
was a connection of the Julian house. Moved by care
for her soul's salvation, and by love to the Lord, she
distributed her abundant possessions with liberal hands
spiritual father of this circle, its centre
was Jerome,
ALMS.
CHAP, m.]
311
reckoned
it
a loss
if
by
What poor
gift.
"
When
dies, of
whom
"
Afterwards,
way
who
entirely entered
of
life,
Her second
at
life.
chius,
life
in
ministering to
all.
third,
horrified at the
new kind
of
of her mother.
her works.
He
silk
Jerome describes his good deeds, and this descripsomewhat bombastic manner, gives us at the
same time a glance of the misery then existing:'*^ "That
blind man stretching out his hand, and often crying out
when there is no one passing, is the heir of Paulina, the
poor.
tion, in his
312
co-heir of
Pammachius.
who stumbles
hand
[book
The
is
ni.
feet,
supported by the
of a tender
by
tribes
girl.
of
visitors,
doors,
are
now
still
consolation in
him with both her property and services. Fabiola, descended, as her name already shows, from the Fabian gens,
had married a rich spendthrift and been divorced from
She was then, however, convinced of her sin, did
public penance, and henceforth lived only for the sick
and poor.
She employed the great treasures at her disposal to found the first hospital in Eome.
Sufferers, of
whom there were then so many, men with mutilated
noses, with eyes thrust out, with half-gangrened feet and
mortified hands, those affected with corrupting sores and
leprosy,
found there shelter and care.
Fabiola herself
often carried the sick into the house, washed and bound
up wounds, which other ladies would not even have looked
at, gave them food, and refreshed them witli drink.
Her
attention to them was so maternal and so amiable, that,
as Jerome says, the poor wished to be sick, if only to
come under her care.
him.
313
AXMS.
CHAP, in.]
The
Seeking
children.
alleviation for her grief, she left her only remaining sou
in
Egypt,
old, to
monks,
there
visited
Bordeaux, and
the
calls
his
he received a
liberal education.
His tutor was the poet Ausonius, who, with some amount
indeed of flattery, declared himself surpassed by his
scholars.
In the year 378, Paulinus became consul, and
afterwards went, as a consular, into Campania. Even tlien
For
his love for a monkish life seemed to awaken.
Martin of Tours, who loved him, and said of liini, that he
alone of his contemporaries had entirely fulfilled the
command of Christ, and Ambrose, whom he himself
honoured as his spiritual father, had taught him, that only
314
as a
monk can
When,
him by
torn from
[book m.
whom
In Spain,
renounce the world and lead a monastic life.
whither he first repaired, he distributed a large propor-
than
if he
where he
cast
He
his
whole
"
property.
who
barns
to
He
life.
He
gradually distributed
opened,"
the
says
his
poor,
his
disciple
storehouses
to
arrived.
It
He
women who
corresponded with
all
life,
strangers
who
men
of the
time, and
CHAP.
ALMS.
HI.]
315
whom
of the
true cross,
which
Melania remained some years in Ptome, entirely occupied in leading her relatives, and whoever else came in
contact
with her, to
that
her,
gifts
were
many
distri-
They then
was
set
off.
It
Eome by
Alaric.
It
to save
They
of those times,
who have
Western Church
Strange as
much
of
it
appears to us, we
316
must
they were
that
tianity,
Even from
salvation.
Jerome, we
still feel
[book
iil
sincerely
bombastic
the
for
their
descriptions
of
jfco
alms.
The
When, however, an
her gifts
old womaji
who
instead of a second
gift.
Paula or a Fabiola
passages
of
Scripture
Naked came
"
What
my
is
man profited, if he
own soul ? " and
lose his
shall I return."
out of
It
mother's
certainly shows
ALMa
CHAP, raj
817
in love nor in
unhealthy state of mind was shown,
when Paula left her daugliter poor, nay, loaded with
debts, and obliged in her turn to claim the charity of
the
An
gospel.
surely unhealthy, to
calling directly
another, or
name
instead
of
lessness,
age
which
is
circle,
property,
which, as Paulinus of
to
there
give
is
falling asunder,
away.
it
In
a morbid rest-
and
tlie
They wandered
and even
choose
to
thither,
it,
is difhcult,
arbitrarily
administering
justly
present
hitlier
Nor could
unrest.
It
would
tliey
at all
and
was
find
events
have been more productive, more satisfying, to their lovecraving hearts, to have retained their property and
administered
it faitlifully for
the
common
good.
Besides,
His
epistle
to
Pammachius
liis
monastery at
Bethlehem, and
Pammachius
adulation do we not find
is
giving
to
in it!
He
318
[book
in.
Justice in
Paula,
in
my
of
Nor is
books."
Paulinus of Nola.
It is
still
sportula
his
in truth the
to
his
clients,
famous discourse
"
proud
whom
On the
brother
in
love,
whenj,
it
is
there
said
"
Many
are
alone, another,
and
And
salute thee,
memory with
thanksgiving to
street,
God
when they
in every church,
in every place,
kiss
their
and
hands."
ALMS,
CEAP. m.]
319
a man's
worldly
luxury
life,
The unnaturalness
it.
of
the
unnaturalness of an exaggerated
asceticism, which does not however yield inward satisleft
is
for
It
gifts
which
which
is
only
known
partial refutation,
to us
wliich
were
given
maintained that
own
country.
for
we should
He
the
saints
at
Jerusalem.
also declared
it
better
manage
He
poor in our
to
make
justly,
and
sell
reasonable
it
use
of
controversy
is
property, to
all
at
undignified.
once.
When
it
Jerome's
manner
of
he has no reasons to
320
by cheap
He
[book m.
raillery.
defends the
that
it is
gifts
for the
better to give to
to
others,
the words
habitations."
who
reward
which he who gives hopes for. For the rest, the irritable
tone of Jerome gives reason to suppose, that the work of
Nor did the refutaVigilantius had made an impression.
tion of Jerome everywhere find favour, his friends tried
The attack, however,
to prevail upon him to mitigate it.
left no mark upon the prevailing tendency of the times,
It could not be
and Vigilantius was soon forgotten.
He had not perceived the deeper cause of the
otherwise.
Hence
disease, and had fought only against symptoms.
his criticism could only be petty censure of single out-
It
was not
till
till
was rediscovered
at tlie time of
by
all Christians,
that a just
Jerome and
their times.
them out
of
we cannot
fail to
acknowledge
that they did truly great deeds, and that in these times
also
the
power of the
love
of
Christ
was
not
left
untestified.
Lastly,
it
will not be
They have
this
ALMS.
CHAP, m.]
advantage over
into
321
all
who
We
times.
we
have,
them
and dealings, not merely the most eminent
acted before us
those only
who
see
a place in history,
fill
people.
tlie
fish,
the
we have
said, of
glance
at this
period, as
into Christian
documents
are
lii^,
capable
epitaphs then of
the
of
time,
benevolence, abundant
furnishing.
we
find
love
such a direct
In
to
no other
numerous
the poor,
almsgiving, commemorated.
wife Virginia,
who
is
woman
A
liis
good
works." ^^
Another married
We
had
him a
father,"
"
322
left
him
is
[book
III.
all,"'^^
to
heaven,"
or,
"
sent
Of Bishop
heaven."
He
"
He
what was
him
superfluous
said
it is
to
"
^'^
sion
we
One Arenberga, it is said on her gravegave liberty to a slave " for her soul's salvation."
Thus do even the gravestones show us the characteristic feature of the age, abundant alms-deeds, but
with a view to the reward of eternal salvation, thereby to
of his soul."
stone,
happiness
transitory
of
I
reigning
for
ever
with
Christ
for
the
CHAPTEE
IV,
HOSPITALS.
hospitals, it
The
who
Such a
one,
e.g.,
in-
the needy
and thus
houses for the reception and care of the sick and infirm,
823
324
[bOOK
III.
were formed.
Still the separation was not fully carried
orrt.
In the smaller places the xenodochia were, as a
rule, employed for various purposes
and even in the
larger towns, where there were already several institu;
was not a
strict
one.
The
waxed
rise of hospitals
in charity.^
It is said that
This
love.
"What
least,
when
they arose
cold, that
to
is,
is
love had
ostentation,
say the
true in
it,
result of
the
circumstances of
the
time.
which
impulse
then
prevailed.
number
had been
and
It
of strangers
private houses of
members
inns,
number
for.
When,
since Con-
and
same time increased, such expedients no
This is
longer sufficed; institutions were needed.
palpable.
But I should like to refer also to the other
co-operating moment, viz., that the whole period had
stantino, the
distress at the
a strong
propensity
to
institutions.
It
is
special
becomes
past
institutional.
everything
is
The time
of
the
way
free
organized, comprised
is
movement
lacking,
is
in appointed
more in
Let us only
CHAP.
HOSPITALS.
IT.]
etc.,
325
to
he the
ease in
institutions, that
more
If this
tional.
may
the
it is
become
the
institu-
a progress
institutions.
thoughts
first
and
It can-
xenodochiutn was
purposes
led
to
its
The supposition, that the difficulty of maintaining the numerous believers whom Constantine released from the mines and prisons, was the occasion of
The notion, that there
it, is quite without foundation.^
foundation.
it,
entertained.
this
cannot be
no need of such supposistarting-points for the xenodochia
Quite sufficient
is
after the
existence of xenodochia.
Augustine,
e.g.,
still
326
entertained strangers
at his
table
also
in
[boOK
the
certain
visit, for
it
III.
inns
was
suffering strangers.
Undoubtedly
and
synonymous."
It is generally considered that the first xenodochia
were already founded in the time of Constantine.
There
is, however, none that can be certainly proved to have
The
first
efforts
by the
first
Christian emperor.
He commanded
priest in Galatia, to
establish a
own people
may
xenodochium
in every
whoever is in need."
For
means he refers him, partly at least, to public property.
Of the 30,000 bushels of wheat and 60,000 sextares of
not our
only, but
CHAP.
HOSPITALS.
lY.]
327
as an imitation of
Christians.
Hence there must have
been already xenodochia and ptochotrophia among them,
nay, such institutions must have been ah'eady widely
disseminated and their efficiency recognized.
We must
then admit, that their first appearance was still earlier,
but the five-and-twenty years of Constantino's reign offer
sufficient
institutions of
Julian,
this
somewhat
of
On
this.
It is
in
the times
of
we hear much
of the
Then Ephraem
He had
offered to administer
colonnade, and provided for the hungiy, and even for the
strangers
who
there was a
sostom
flocked
into
tolerably large
was preaching
the
town.'"
In
Antioch
there.^^
He
exercised in this
328
[book
III.
houses for
in
strangers or the
disseminated and
regularly
met
poor, as
with, at
one
generally
least in
the
East.^^
It
Even the
xenodochium (also
senodochium, sinodochium)^^ and nosocomium, which were
not till afterwards replaced by hospitium and hospitale,
The first hospitals in the West are
points to this origin.
the house for the sick founded by Eabiola in Eome, and
the house for strangers founded in Portus by Pammachius.
Paulinus of Nola established in that town a house for
strangers in connection with a monastery.
Thus it was
the circle dependent on Jerome, and connected through
him with the East, that " transplanted," as he expresses
it, " this twig of the terebinth of Abraham to the Ausonian
shore." ^
The institution does not appear to have spread
very rapidly in the West. In the time of Ambrose there
were still no xenodochia in Milan Augustine on one
occasion describes them as quite a novelty.
He himself
reception into
Latin
of
the
titles
CHAP.
HOSPITALS.
IV.]
we
329
when we
-see,
liospitals in
Sicily
and
how
fully
then was.
developed the
In the West, so
life
of
such
institutions
institutions in their
They were in
days combined various objects.
general asylums for the needy and homeless of every
earlier
different designations,
which seem
to refer
them
to special
homes
for the
sick
vice versa.
In
Fabiola's house for the sick, the poor also were received,
330
[book
III.
quarters of
tlie
was
not,
women,
called a
home
of penance.^^
This
The means
for
If the
institution
was a
direct
CHAP.
HOSPITALS.
IV.]
331
the
If private
hospitals.^^
property.
endowed
it
individuals
founded an
abundantly.
Special
collections
also
occur.^^
At
first
At
least a
fell
all
kindred institutions
are,
management
tion.
of the Church,
and
The same
to protecting
Their presidents
institutions
them-
the right of
will, left
an
332
hospital,
and
[book
III.
was empowered
was
all
endowed
was he who nominated the
the xenodochi, ptochotrophi, orphanotrophi, had
by private
officials,
individuals.
It
it
was appointed
it
was
to
him that
The
exercised.
letters of
How
great
is
but also in the wider sphere in which the sovereign position of the Bishop of Rome was already acknowledged.
His letters contain copious directions of the kind to the
by
defensores
whom
In
decay, he
orders
Sardinia a
its
restoration.
In Naples a certain
The
chium.
out.
If the
separate
means
is
carried
is
to
devolve to the
CHAP.
333
HOSPITALS.
IV.]
St. Theodore.
In Cagthe accounts of various xenodochia of the bishopric
when
N"ay,
the country,
already begun.
334
Our information
picture
is
III.
undoubtedly
[booK
differed, according to
xenodochia.
These
The
Basilias in Csesarea is
and needy
officials,
that
was required
workmen
for
of various
by
We
and were in
famous
least
shrines,
of them.
grims.^*
for pilgrims,
we may imagine
CHAP.
IV.]
HOSPITALS.
large
335
at least
many of them,
As the age
in its magnificent
But
it is
whom
the noso-
nical
bishops,
dealings of synods, as
e.g.
their
fists
in
the
bably the same that are called " leaders " in the description of the Basilias,^^ and their duty was to seek out the
sick
and
suffering, to lead
them
and
In
416, reduced their numbers to
five hundred, on account of the disturbances they had
excited at the Eutychian controversy, and placed them
its
lowest order.
Alexandria, Theodosius
ii.,
336
Parabolani.
We
[boOK
We
tells
III.
who
have
us the
received
occur.
amends
the Empire." ^^
There were
for
their
also
former
Similar
those,
sinful
examples frequently
who sought
to
make
by serving in
lead in them a
lives
We
xenodochium
is
before us.
monasteries.
whether a monastery or a
sign of this similarity is
CHAP.
ALMS.
IV.]
337
who
"
the other
is
like the
" I
Lord,
says
We may
monasteries.^
certainly accept
it
as a fact, tliat
life.
where, as far as I
see,
connected the
was
which
tliere
is
no
Parabolani.
when he
rulers
may
is to
In other
hospital
resemble
monasteries were at
supervision
of
of
that
first
the
the
development of
monastery.
As
tlio
the
the diocesan
bishop, so
too
were
tlie
and
we
338
[book m.
of an hospital.
CHAPTEE
V.
MONASTERIES.
We
and
ascetic
This
feature.
in
is
it
to
remark, that
a strongly
monkish
conformity with
the
in increasing
monkish
centre
abode.
life.
life
of monachism.
back
than
formerly, even
at
to
the
second
half
of the
seek for
all
The
kinds of starting-points in prae-Christian religions.
Therapeutae, the servants of Serapis, even the Buddhists
340
[book
ni.
found in the
fact,
the mass.
transformation of national
was never
of Christianity
Christian
life
that
if
public
proves
life
spirit,
was then
also
will
life
by the spirit
is a law of
Now
it
the
gospel cannot
draw back.
The more
the greater
Christian
earnest about
the leaven of
life, it
itself
And
this
attained.
is
the case.
their Christian
life,
by going
into
life
Men
distinction
between
MONASTERIES.
CHAP, v.]
common
341
by which ancient
the contemplative
life
of the
ethics,
Christian philosophers, of
life
world.
is
at
and working
in
sight
monasticism, which
very
strange
one,
viz.,
the
wliich
that
just
new development
of labour
that
again to work.
skin of
What we
at the head of
entered into
office,
auguries were
still
When
consuls
342
[book hl
them
Nor was
were fed
name given
The
to each.
ensure
him a long
favourite
this
was
name
said to
life.^
of
multitude
not
abolished, until
in
The
Eome
gladiatorial
monk
games were
once rushed in
The
between the combatants and thus sacrificed his life.
true faith was contended for, dogmatical propositions
MONASTERIES.
CHAP, v.]
343
excited passionate strife, the formula of the then prevailing orthodoxy was in the mouth of every artisan in his
stall, of every female seller in the vegetable market in
Constantinople.
It was, as Theodoret
complains, as
manded us
precepts
if
at all
concerning our
life
now
but
in
"
believe
showing
Of moral amendment
lost.^
is
now
the
as
"
;
formerly
prevailing
which they
where are the examples of
catholic
little
Debauchery,
Where
formerly
still
woman
reduced circumstances,
occasion
on one
law, in
plunderers
they lead a
life full
of all unrighteousness,
it
who
In
" ^
An
even
Empire was
The theatre was the
visited, were unable to suppress it.
first building restored in Treves after it had been burned
chastisements with which
the fearful
it
was soon
Eome
the
filled
again
with
a
"
"
is
who
my
words,
my
heart
844
deeply grieved
is
Tbook
my
in.
solitary
bore no
minded, morally perishing multitude, many active Christians fully in earnest about their Christianity.
The
Church has never been richer in great moral characters,
both male and female, than then.
We can comprehend,
however, how obvious it seemed to such, to separate
themselves as true Cliristians from the corrupt mass of
it came to
which the contrast between
heathens and Christians was gradually disappearing, and
the former impulse to an earnest Christian walk bad been
lost, the contrast in Christendom itself, between perfect
and imperfect Christians, should impress itself with ever
increasing distinctness.
This contrast had indeed long
existed long had it been the custom to distinguish
between commandments binding upon all, and counsels,
which it was the way of perfection to follow long had
there been an inclination to place the contemplative above
ordinary Christians
pass, that
in
an
age
in
the active
first
to
life,
Christianity.
It
attained, so
prefer
meditative
to
a practical
speak, a
palpable
form, that
the
ideal
of the Christian
life
led,
even while
separate
life.
living
Such a
in
the
congregation, a
and
really
it
MONASTERIES.
CHAP, v.]
was
self-evident, it
was quite in
345
order, that
could not
it
Christianizing the
up, nay,
it
inward
satisfac-
be
life.
Aristotle
higher than
ethic
virtue,
contemplation superior to a
life
i.e.,
life
passed in
a life
is found in leisure
Quite in accorilwith an active, a busy life, godlike.^
ance with this, the contemplative life of the monk was
now set up in Christendom as angelic, as higher than that
ness
Ambrose
its
life,
346
tiou of the
He
Stoics
[book m.
young
thought of ancient
men and
a virtue of
was a fundamental
were different kinds
It
all.^"
a virtue of slaves, a
women, the
virtue of the
knows
all
these
distinctions
first
of Christianity
made
it
all.
indifferent,
How
and
decidedly
world
MONASTERIES.
CHAP, v.]
347
from
In
life of
fact,
civilization,
when Gregory
days when they
or
life is
"revelled
in
privations,"
^^
of the
the
vigils,
to a godlike
harmony
life.
We
life,"
of the brethren,
.'
after
greater danger
object
On the
am so at
And when
other hand,
shall
we
if I desire to
attain
this
be a friend of
They forthwith
become monks.^'^
In fact, it was freedom that was sought in the cell of
the hermit and in the monastery, freedom from the misery
of a decaying world, from a state which was but an
institution for the employment of force, and left no space
for free activity, from a society in which only deception
and appearance bore rule, from a civilization which had
become hyper-civilization and was therefore unnatural
It was this that drove the decurion unable any longer to
bear the burden of taxation, the artisan who had become
God, I
this
very moment."
348
[booK
III.
Roman
educated
For even the
He who
The
new
civilization.
monachism
rise of
set a
life witli
the Christian
that
an avowedly
life.
It
of
who were
life.
now
lived a monki.'Jh
they
demand
who
the world
as
alone
life like
impossible.
that of
All active
monkish
We
who
need
kind must
upon Church life.
A
the first centuries became thereby
Christianity exhibited a more or
separation of this
effect
impress, separated
its
itself
from ordinary
monachism
Even
Chrysostom felt it
warn the pious in his flock, not to withdraw
so zealous a favourer of
necessary to
such.
Church
less
was
who
lower grade.
these
life
those
Cliristian
monks or of
was they who were
made only
consciously,
self-evident,
as
349
MONASTERIES.
CHAP, v.]
whom
they might
itself,
the
the
the
is
truly
of
the
Atlianasius, Palladius's
of the fathers of
life
of
glance
monachism,
Antony ascribed
to
of Theodoret, or
the
life
350
new development
of Christian civilization.
[book m.
Everything
similarity
to
and leafy
and angelic
primitive
These anchorites
and forests, in caves
recluses who, immured for life,
men
huts, these
life,
Christianity.
in deserts
receive
handful
swarms
of
of
monks,
men
this
man
make it less palatable, while that one lies all day long
in a swamp and exposes his body to the stings of insects.
They are on more intimate terms with the beasts than
with human beings.
A she-wolf bears one of them
to
he may
Martin commands the birds,
who are catching fish in a pond, and they fly away he
rebukes a dog, and he ceases from pursuing a hare.
Miracles everywhere take place, the strangest, most
fantastic, and at the same time most purposeless of
company, a chamois
St.
miracles.
Especially are
these
holy
men
constantly
MONASTERIES.
CHAP, v.]
351
appointed
rule.
We
within
it
a fellowship of love,
common
And
monastic
closely connected
with charity,
viz.
in
that of
labour.
and
for this
are
inseparably united.
352
[book
in.
Where
out of the
monastic
question.
life
As
soon, however, as
regular
its
funda-
perceived
moral
mental ordinances.
As
the
quickly
to
Eusticus,
employed."
idle
monk by
countless ones."^^
" Solitary
life,"
says
MONASTEEIES.
CHAP, v.]
353
monk
duties of a
to work."^^
Idleness
life
in
is certainly,
the
first
among
are
not to
on
is,
The
contrary, a
tlie
We
work
work
object of
the
a great evil
gives countenance to
of conflict
life
is
We
thoughts.
evil
" It is
to please
still
God, and
we may
that
quiet
life.
as the best
much
is to
be employed as
is
we may
consider, as
as
make
much
too
art
Only
must
we may,
were
probably for the most part taken from what was already
acted upon, we have before us a society of free workers,
Though
at first
354
New
the
Work
the
in
work
realized.
of his
work
are here
III.
done, because
is
[BOOK
rest,
is
They
They put
who have
us
all to
Theodoret
tells
monk
is
not
money
hands, earn
us of the
fitting,
to
the
for
Theodosius in
him
that they
to work.
who
live
poor."^^
Cilicia, that
in the world,
and customs,
live
while
offer the
first-fruits
of
others."^*
in our
God, and
bosoms and
to
The
was there stronger than the
Idle meditation and fantastic asceticism got the
contemplative
active.
tendency
work
of
morasses,
and becoming
It was in
the instructors of the young German nations.
converting barren tracts into
fertile
fields,
MONASTERIES.
CHAP, v.]
355
soil.
different
to the
Gaul,
West, but
who became
it
a monk, was
already very
from an Egyptian or a Syrian, and, as must be
West were
fact, that
from
the
first
in
resultless
contemplation
and
unnatr.ral
was
Germans,
setting in in the West with the entry of the
and the important feature in Western monachism was
asceticism, a
new
it
new
duties,
were
in the East.
On
the
first
356
Men
plation.
inaction,
and
be
to
life
a wished-for
supported by the
own
III.
opportunity for
[BOOK
to,
'and idleness
was given
interpretation.
energetically opposed
Work
inclination
to
by Augustine
holy
in his
idleness
is
work On
the
of Monies.
to our Lord's
to cook, for
lay up
God must
may
that they
the birds do
He
in storehouses.
give
fields.
them wings,
No man,
he
If
for
after giving
away
should be
may
life
in
idlers,
if
may show
"
he
still
For
Christ,
be exalted.
In no wise is it becoming,
which senators become workers, artisans
and that when landowner^* give up all
MONASTEEIES.
CHAP, v.]
the enjoyments of
life,
357
monasteries.
West than
in the East.
monks
in the
strict.
and
labour.
shorter period of
enemy
of souls."
was just in
it
took the
first
great results.
358
[BOOK HI.
Franks and other German races learnt agriculture, handicrafts, and arts.
By work the monasteries obtained the means not only
for
their
own
support,
We
still
prevailed, that
any chastisement
of the flesh.
monks
monks
Hence much
life
is
than
related
Cassian
^*
tells us,
that
of
CHAP,
MONASTERIES.
v.]
who were
Christians
sake under
Valens
monks in Syria were
living, to
bbh
to
different
districts.
many
Even
visitors.^^
children
were
In
glad to see
piety.
children
are
to
up
be brought
in
separate
how
the
dwellings,
in
education.^^
Among
West comprised
naming
in settled orders.
strictly speaking,
among
According to his
the poor
is
the
and
The
porter
is to
answer every
360
[book
in.
respect,
received.
when
CHAPTER
VI.
Ambrose reckons
to take
it
among
tlie
duties of an ecclesiastic
office will
shine gloriously,
if
suffering.
"
Your
and orphans attempted by the powerful, should be hinif you show that
the command of the Lord is more to you than the favour
of the rich." ^
In fact the command of the Lord was
more to the Church, than the favour of the great and
powerful, of imperial officials, and of the Emperor himself,
when the question was to protect the oppressed, and to
assist the poor and needy.
Not that there was, even in
such action, any lack of hierarchical presumption and selfcomplacent monkish exaltation. When Bishop Cyril of
dered by the servants of the Churcji,
officers,
it
is
In spite,
362
[book
in.
Among
the
means
at the
command
of the
as
spite of their
of the period
any
rhetoric
a rhetoric characteristic
among
the greatest
oratoi's of
too,
pompous
rich, the
means
age,
of discipline.
exercised
The
To
oversight,
of all
Even
office
Emperor
himself.
was held
to be so incompatible with
church member-
office of
for the
office.
This bishop
is
to
CHAP.
and
Yl.]
to
fill
State to the
regarded as
members
tlie
as
filled
to inspect the
if
necessary to
When
reach him.
When, however,
Emperor
You
are not only an emperor, but a man, and those you reign
the image of
God
364
led the
Emperor himself
"
to this decision.
[book
ni.
"What merit
it
words, "
women and
cent persons,
his soldiers,
world.
would
at last be to the
aware of
tion
as
it.
When
bishop
of
answered him
some of
his
him on
prtefects,
he
The
interposition of the
Church
in favour of
Already,
CHAP.
VI.]
this
was
free to other
bishop's court,
if
recognised, and
still
members
they chose
it,
Church
of the
;
but
if
farther ex-
bound by
Ecclesiastics were
it,
it
apply to the
to
humble
could,
obtain justice,
it
was
of the
was
to interest
asserted
often
this
consistent with a
condemned
right
strict
to
to death
administration
and
if
they
of interpos-
The
decaying civilization, had again become barbarous.
is,
that
enactments
thought lying at the basis of all these
it is
strict
justice.
Hence
young
girls.
Finally,
special attention-
of sanctuary.
and
this
is
a point deserving of
This right
it
riglit
who
for
all,
366
sanctuary
for
among the
heathen.
in.
images also of
had
He who
[book
rights of
fled to
them
in the
church, the
court, the
CHAP.
VI.]
merely received
the
but also
an unjust judge was desirous
of forcing a rich widow to marry him soon after her
husband's death, she fled to the church, and Basil pro-
When
When
tected her.^
(10,
solidi
When
question, the
his adversary
ing to
part to
He who
because the
Prsefect
It
violated
was just
knew where
to
from
defending
the
church.^^
advocate of
must
grade
all
herself
misery
we
are
as
tlie
We
the slaves.
368
[book
HI.
still
tlie conflict.
in which
much bound
legally be.
If
the descendants
of slaves
decrees the
the offspring
CHAP.
VI.]
The monasteries
of property
Here the
The bishop
the
monks work,
all,
" for it is
their servants
own
not
riglits
miglit,
to individual
while
fair, tliat,
should be
idle."
As
^^
unconditionally forbidden.
slave, or a colonus
who was
bishop
who
this
was now
ordained
to
Church penance."
Nor could
the
for the
marriage of slaves.
to flee to
a Church to be
much dwelt upon, that God created all men free, that
the distinction between masters and servants first entered
is
sin,
men
Him
free, that
in
if tiie
tliere-
370
fore
that
[book
HI.
liberty.
so
frequently
brings
declaims
against
keeping
the
their
of
but only
slaves,
numerous
slaves,
as
Christian to repair.
But
it is
it
of every
Church
conscience
and
with them
to possess slaves
to deal
CHAP.
men
VI.]
of the time,
and not
till
we
by a powerful middle class, which she never enterwhat she really effected for the slave,
and this was something truly great.
Let us not forget,
that the teachers of the Church also regarded the unequal
it
tained,^^ perceive
she extend
it
to slaves.
now
for,
Above
all.
372
[book HI.
How
Word.
how
frequently
service,
If they
As
neighbours.
the
name
but a
of death remains,
sleep, so too
The
it
now only
only the
and
stain
become
of
free
serves not against his will, but from the resolve of his
will, for
Christ's sake,
Augustine ^
bondage for
says,
liberty,
he
" are
is
a free man.^^
" Slaves,"
themselves to exchange
by serving not
as
their
CHAP.
VI.]
all
dominion,
human power
all
them
vrith the
hope of the
On
shall be
when
all
This was,
their slaves.
alas,
but too
this
how
little
society.
The
many
Cbristian
stick ruled
Eomish
woman was
as
little
ashamed
as
on such occasions
it is
striking
have
faults,
He
also for his slaves like a father for his sons, to lead them
'^
and when interpreting the
to the true worship of God
;
text,
'*
He
him not
to take
374
[book
III.
thy cloak
too, often
Basil
two slaves.^
That the manumission of slaves was esteemed a good
work, is already shown by the before-quoted document of
Gregory the Great, though quite other notions prevailed
in it than that of a general though gradual abolition of
slavery.
The Church as little contemplated this, as an
abolition of property, when she declared it a good work
for any one to renounce his property.
Under this
point of view, it may be state4 that the Church approved of manumission, exhorted to it, gave the act the
appearance of an ecclesiastical one, by having it take
place in the church, and so imparting to it a religious
consecration.
Hence Chrysostom, in speaking of luxury
to spare the lives of
in general, exhorts to an
emancipation of superfluous
CHAP.
Vl.J
slaves.
on
It is
who
that those,
we meet with
the circumstance,
life, first
property.
their slaves,
mon
Melania freed
begin a conventual
when
her slaves
all
Eoine to
In epitaphs also we meet with
life.
she
left
we must understand
to a
man
of rank,
retain one of
liis
It
the reply of
who
applied
slaves
" I
knew
the
slave."
Christ
is,
these words.
in
influence of monachisrn
upon
An
as apparently contradictory a
institution
deprive
men
calculated in the
of liberty,
utterly
phenomenon
first
to
place
absorb
as bef(jre.
entirely to
freedom in
its
restoration.
He who became
life.
life
376
many
whom
of
[book
III.
life."
The matter became
Emperors to interfere with
the secular arm, but the Church also.
One Eustathius,
probably the same whom we meet with as bishop of
the pretence of
"
leading a pious
On
may
at a stroke
of Paphlagonia, interposes
But the
in the Church.
monkishly
fail
to
ascetic isolation
result
in
the
consistent
from
entire
all
carrying out of a
secular
dissolution
life,
of
could not
all
human
relations.
Hence the
idea of
in every
had continued in
anchoi'ite isolation, would never have become the civilizing power it did.
It was obliged to take up its position
in the world, in a certain sense to re-enter tlie world, and
consequently to give up that entire renunciation of slavery,
which its principles involved. In the East these principles
were so far carried out, that the monasteries kept no slaves.
In the West, no scruple was felt on the point.*^ Nay,
slavery was in this case even more stringent, inasmuch
as the slaves of a monastery had no chance of being set
at liberty.
if it
CHAP.
VI.]
work
work
of
of civilization.
That
But
it
result,
The
But
fruit,
still
itself
could
of the
till
of
slavery.
centuries afterwards.
now working
Whoever became a monk
his master
field.
Lastly,
tlie idea,
that
decidedly as
it
owed
free, it
it
clear tliat
the
influence
Church and
i
was the Church again who
its
378
times.
laid
him in
down
[book
III.
who have
those
And
masters.*^
been
if
legally
emancipated
whom
by
their
his master
it
of
mercy, with
no
fall
assisted
her gifts
and
benefits.
relation
filling their
salvation.
to hinder
Their servile
them from
ful-
often impressed
Thus,
e.^.,
are not to
tide.*^
at Ascension-
seems not
centuries
to
we
out.
hands.
It
Eoman
Empire.
or slaves who, at
Among them
first heatlien,
The Council of
if
their
CHAP.
VI.J
that
if
a Christian
who
still
further.
It appoints,
is
or to another Christian, he
is to be ransomed according to
a just valuation, which appointment the Synod of Macon
by Jews.
He declares it to be an objectionable and
abominable thing.
He even permits such shives as only
intend to be Christians, to
assures
them
flee
He
like-
tlie
as
Next
to the slaves
itself.
were the
serf-coloni
had
be
to deliver
them
at
an appointed place,
380
[book
III.
which was often across the sea, and if the corn alreadysent were lost on the way, through shipwreck or any other
misfortune, it was not credited to them, but they had to
send
it
In short, as
once again.^^
much
do
exclaims
as possible was,
"
How
Chrysostom
heavier,
away
thing or nothing,
ill-
They
are toiling
they
do they
who
Whether the land yields anythey always demand the same.*" In them
their lives.
for
Theodoret in a letter
profit
of the
to
protect
inflicted
on them."
CHA?.
VI.]
able
may honour
for
thy pride.
an
office,
make
When
their
a tax-
abolition.
The
letters
of Basil also
show
in
many
other places,
how
We
which he describes
"
The whole
and
district is
382
heavily oppressed.
coloni,
Many
And
[book
m.
by the
who, incapable of
CHAP.
VI.]
him
V^
34, 35, but especially from the Old Testament (Ex. xxii.
25 Deut. xxiii 19). The fact that it was allowable to
;
Thou mayest
him with whom thou livest in a state of war, and thou
mayest lend to him whom thou mayest kill, ibr it is but
to.
"
kill
prohibition to
^^
ecclesiastics,**^
but made
it
its
express
a moral duty to
To
384
[book in.
creditor,
interest or
neither will
was exercised by the rich and noble against the poor and
humble and, as Ambrose says, protected the Naboths
against the Ahabs, of whom a new one rose up every
;
day.^
who needed
The Synod
it
above others
of Sardica,
which
to the
in other respects
endeavoured
court, allowed
interceding, if a
plundered
CHAP.
TT.]
them
parents."
In Pavia, a respectable
^'^
man had
surrepti-
it
b}'
corrupted
officials,
the rescript.
and
Many
girl,
whom
en-
the bishop,
neglect.
"
the protection of
all
chil-
dren.""
The exposing of children was still of frequent occurThe consciousness that it was a duty of a parent
to bring up a child, and a wrong to leave it to accident,
Nor did the laws punish the
only gradually made way.
rence.
exposing of children.
this, too,
free,
was
of
no
avail.
Constantine, in the
2 B
first
zeal
386
[book
in.
treasury.
assistance
means
of bringing
should be given
from
up
the
their
public
done.
State.
of the
bishop.
it,
if
it
had
summoned
to
must
and the
" The
more frequent one of infanticide.
says the Synod of Toledo, 689, "and the secular
with
clergy,"
still
CHAP.
VI.]
many an orphan
"
girl
how
still
was.
Unconscientious dealers
bought up girls and women, to carry them to ConstantiIt was incumbent on the
nople and other large towns.
Church, at least, to watch that this was not done against
the will of the persons in question, and to defend chastity
Other attempts, too,
from this disgraceful speculation.
were made to check the evil, especially by assisting young
girls to marry early, and by giving some contributions
I have already had occasion to
towards their dowry.^*
mention the " House of Penance," which was erected
under Justinian for fallen women. It was indeed scarcely
a Magdalenium in the present sense, au asylum and an
institution for improvement, but rather a conventual house
of discipline.
women had
ventual
It
imprisonment in con-
institutions.^''
was now,
was
An imperial
first felt in the mitigation of imprisonment.
the duty of
bishops
upon
decree of the year 400 imposes
no one was
that
visitation,
ascertaining, by regular prison
detained there unlawfully, and that the prisoners were
humanely
treated.'"'
still farther.
The
prisoners are to be
388
[BOOK in.
of the Church,
commandmentSi
visited every
Christian, fellow-men
for such deeds
barians
made
whom
he benefits.
made
Opportunities
When
the bar-
prisoners of all
who
CHAP.
VI.]
them
who
"
liemember,
Am-
Goths.
in banishment, a portion
still
possessed to rescue as
many
fate
of being sent
away
into Africa
the
get
money
himself gives
this
worV
how to
money for
for
it,
of love.
at another he
Even when
off to the
abodes of
590
[boOK
III.
warm
God
in
Eome, who
He
sends
If no
money, contracting
It is related of a
Supper.
som
Ambrose,
" It is far
Lord, than
to
more
keep gold.
For
He who
at
borrowing
All gold and silver had been used for the ran-
of prisoners.*^^
it.
series
act.
with
felt at
whole
had cut
had thereby
means were
sent
out
the
Church without
distribute
Why
many
carried
killed
hunger
die of
than the
CHAP.
VI.]
And what
metal vessels.
I
God should
Will
be
it
lack necessary
adornment?
Would He not reply: The sacraments
being not bought for gold do not need gold, nor find
acceptance for the sake of gold.
The adornment of the
sacraments
is
How
glorious to
the
it
Besides,
allowable to
sell
(9136, 16s.). Especially, as the inwas the Gallic Church zealous in this work,
" With her
to which private individuals also contributed.
14,400
for
solidi
scriptions show,
is
woman.^
the
Roman Empire,
a sign that
the Church.
of
II.
When, on the
the Emperor Theodosius
many
392
[BOOK
Eoman
m.
soldiers,
represented to them
"
It
When
was known,
certain Christians
commended her
ransomed
her, the
this
bishop
.^'^
We
must now
more
directly to
in the times
easily
when
overlooked, the
manner
in
which
this
misery
CHAP.
VI.]
whom,
God gave
to
as Salvian says
how
How
tragically
the Visigotlis in
permanent
policies
And
in the
midst of
suffering.
support
failed,
Did an invasion
rage over the land, and towns and villages lie in ashes,
the Church was still there, and immediately recommonted
her work.
394
first
[BOOK IIL
There
to be rebuilt.
such
food, shelter
Besides
material
and
assistance as
help,
however,
she
they
could
also
give.
received
owed
In fact,
it was a great, a marvellously great, work which
the
Church effected at that time, a work which proves, that
in the love of our Lord Jesus Christ, a new power had
entered the world, which even these tempests could not
this to the never-ceasing charity of the Church.
destroy, which, on
up
lighted
its
hours with
last
its
such an
known
in the
greatest prosperity.
German
world, of the
new
The work
German
picture,
effected
nations, falls
which
proposed in the
first
limits of the
instance to paint,
We
may, however,
Church.
it.
in
CHAP.
VI.]
compassionate
most prominent.
hospitals and
cloisters were, together with
the house of God, the
episcopal cathedral, or the quiet forest chapel, the two
national centres of education.
Love in the hospital,
work in the cloister, these were the educational powers.
The Church made no distinction between Germans and
Eomans.
The poor German, equally with the poor
Eoman, received her alms, or was welcomed into her
hospitals.
But what he saw and experienced made a far
To the lloman, cliarity was
deeper impression upon him.
the
say, that
the
German
it
was
entirely new.
J'or wiiatever
to
kindness
now
Eoman
boundaries,
that which
396
[BOOK
III.
The monasteries became everywhere the startingnew civilization. There was the field again
tilled, the vine again cultured
there, too, was also
cultivated whatever of art and science had been rescued
from the overthrow.
Thence originated that new
Germanic civilization, which everywhere had its roots in
"work.
points of a
now
than
it
all-dominating power.
^^
that
endowments
for
departed, the
the
soul's
salvation of
the
deceased,
What
kinds,
what numbers
of
hospitals
for
all
manner
of
CHAP.
Vl-l
sufferers,
what a
series of
male and
and devotedness
In the mediaeval period all that we have observed
germinating in the Ancient Church, first attains its
female, knightly and
civil,
ininistrant orders,
what
self-sacrifice
maturity.
towards
existed
also appropriated
whatever
and
unsound
Church care of the poor entirely perished,
charity became institutional
monks and nuns,
a
one-sided
development.
and
or
all
members
the deacons
the diaconate
one-sidedly institutional
and
died out.
Charity became
one-sidedly
ecclesiastical.
all
self-sacrifice
salvation.
The transformation was complete. Men
gave and ministered no longer for the sake of helping and
serving the poor in Christ, but to obtain for themselves
own
and
to
maturity
so
that,
notwithstanding
abundant
the
endowed
The
was after all not mastered.
mediaeval period first works out, in this respect also,
what was begun in the period we have been observing,
and furnishes in its issue, in its utter bankruptcy with
donations,
the
institutions,
various
foundations, the
well
distress
all
Christian
life,
398
Not
till
[book
III.
to,
new
consequently
fountains
of
active
love
unsealed.
her in
knowledge.
Beginnings, thank
property.
they
may
alone can
but
we
develop
contemplate,
God,
Would
exist.
with increasing
power
not without
yet
if
new
fear,
formations of social
that
Then
still
life,
with
which
equal to
it
In Christianity
is
us not forget
know
how
that ye are
another."
My
"
discijjles, if
By
life,
but
let
men
NOTES.
BOOK
I.
CHAPTER
Lact.
(1)
Inst.
vi.
10.
(2) Tacit.
I.
Ann.
iv.
63.
(3)
Quinctilian
Declamat. 301, ed. Bipont. p. 175. Plautus, Trinummns, act iii. so. 2.
(4) Staatshaushalt der Athener, ii. 260.
(5) E.g. Corp. Inscr. Lat. ii.
1270 4511 ; viii. 4202 and 5148. Orelli, 80 4042, etc. (6) Ba-ckh,
Staatshaushalt der Athener, i. 260 sqq.
(7) Jdcm, ii. 83.
(8) Isocratcs,
Areop. 38.
(9) Bceckh as above, i. 235 sqq. (10) Plebs. frumeiitaiia,
;^X<>j -rX-riiei a.'tropei vrUnris.
Comp. Dio Cass. 38, 23 Appiau B.C. ii. 120.
(11)
Vit. Sever,
c.
18. (12)
Vit. Aurel.
c.
35,
Ilirsch-
feld, die
21.
Rom. Gesch.
491
(20) Tac.
Ann.
ii.
tions testify to
C. J.
i.
190
ii.
47
this fact.
4514;
v.
Comp.
e.g.
5651, 7881
c.
insciip-
967, 6948,
and elsewhere.
(23) Corp.
400
La
NOTES.
Religion Romaine,
work,
267 sqq.
i.
objects
"In
277-342.
ii.
(29)
Comp.
civitatibus,
caeteris
sunt, res
seit
Nationalokonoraie,
461.
viii.
352
Cicero, de Leg.
39
iv.
Tertull. Apolog.
c.
13
ii.
Liv. xv. 12
22
9,
;
xxii.
613. (53) Rep. vii. 519. -(54) Rep. iii. 168. (55) Eth.
1. (56) Ibid. c. 2. (57) Ibid. viii. 2 ix. 5, 9. (58) Ibid,
Nicom. ix. 8. (61) De
viii. 2. (59) Diog. Laertius, v. 1. (60) Eth.
beneficiis, ii. 1. 9, 14.
(62) De benef. iv. 3, Non est beneficium, quod
fortunam spectat. C. 9 Ergo beneficium per se expetenda res est. Una
Republ. X.
Nicom.
iv.
nostris. (63) iv. 11. (64) iv. 9. (65) iv. 29. (66) iv. 26-28. (67) iv.
29 " negligente " "non homini damus sed humanitati." (68) vii. 32.
(69)
p.
iv.
viii.
7384.
similar inscription
chr^tiennes de la Gaule,
Journal de I'instruction
Apollon.
5,
Or.
is
6. (71)
t.
39,
i.
171.
iv. 3.
CHAPTER
(1)
Giornale Arcadico,
Comp.
Diestel,
II.
Jahrb.
f.
NOTES.
401
thine
mine
is
is
mine.
thine,
CHAPTER
(1) It is utterly unsatisfactory,
intelligible,
when
Ratzinger, in
III.
his
his
Roman
is
not in a condition
Catholic
life
and
standpoint
of ethic views.
'
coUigo, condo," and besides these eleemosynce corporales, were also placed
" Consule, carpe, doce, solare, remitte, fer,
seven eleemosynae spirituales
ora," to advise, admonish, teach, and comfort one's neighbour, to forgive
him, bear with him patiently and pray for him. This whole method of
teaching is already hinted at by Augustine.
(3) Comp. the excellent
saying of Nitzsch, Pract. Theol. i. 1, p. 214: " Christianity could not
:
but become habitual love of the poor and active compassion, just because
human nature and personality were regarded according to a higher destination than a merely worldly one." (4) The Vulgate translates the words
" what is in it " (nnmely in
Tfl! fora, which must either be understood as
the cup and platter), or with Luther, " what there is," by the words " (luod
Whatever is
$u^eresi."
This view alieady appears in Jerome, Epp. 150.
2 c
"
402
left
NOTES.
beyond what
is
vestitu rationabili
superfuerit,
CHAPTER
IV.
in his
19
Rom.
Eph.
iii.
xi.
31
13, xv.
1 Thess.
iii.
usage.
Cor. xii. 5
(4)
(above-named work,
p.
"xai
tl;
2 Cor.
8, 9, iv.
iii.
1, v.
iii.
>iv^if>vr,ini;.
trationes publics;.
Tim.
10,
Demosthenes
Munera publica
18
10. (3)
clas.sical'
et adminis-
make them
hence
these
it
seems to
17.
Col.
My reasons are
(a) That uaa-urwi must, according to the whole plan of the sentence,
service.
new
iv.
(5)
{I)) At ver. 12
8.
but why if ver. 11 too was speaking of them ? This
is only explicable if something else, certainly of a kindred nature, was
inserted, and vers. 12, 13 resume the previous subject,
(c) The family
relations of the deacons are first sjjoken of, ver. 12.
{d) The wives of the
bishops are not mentioned.
Why then the wives of the deacons ? It is
This is, however,
said they were of more importance to church life.
neither proved nor capable of proof,
(e) If the wives of the deacons were
designated, ccurat would absolutely be found, if the designation is to be
intelligible.
(/ ) ywaTxa; may well designate deaconesses. The " haxivovs
introduce a
htixoyei is repeated,
context.
Apostolic Constitutions,
19:
iii.
"'H
Exactly similar
yvvti
is
a passage in the
vriuiiv. "
Here too the mere yv^ri denotes the deaconess, after deacons had
been immediately before spoken of. Where this is not the case, iii. 15,
*' yvviaxa hdxavtv " stands in full.
(6) This strikingly accords with the
description given in the Apostolic Constitutions of the widows, whose
chief duty also is to jjray for the congregation.
(7) That tlie passage is
not grammatically to be otherwise understood, comp. Meyer in loco, and
also Heinrici.
Certainly no other exposition would have been arrived
at,
it
NOTES.
403
BOOK SECOND.
CHAPTER
I.
follows
Roman
who
those
320,000
citizens,
tors
women and
garrison,
20,000
Whether hoys
women and
900,000
children, 300,000
slaves,
is
very uncertain.
have assumed
children.
sena-
number of
To be (niite
this,
Thus the
strangers,
and have
actual con-
pleasures
and women
cost as ").
CHAPTER
(1) Justin,
Apolog.
i.
c.
II.
dives salvus,
10.
Pa.stor.
Ilermao
19.(5) Clem-
404
NOTES.
Eom. ad
8.
(7)
the 2nd centxiry. Comp. Zalm, Acta Joannis, p. xciv. and p. 238. It is striking, that the Clementine Homilies, which certainly originated from Essenic
Judaic Christianity, do not reject property. It is also one of the points in
of this
86. (13)
Euseb. H. E.
Hermse Pastor.
Vis.
iii.
(23)
ii.
Pffidagog.
12. (26)
i.
2,
iii.
3. (14)
c.
11, 12.
i.
(18) Idem,
12. (21)
3. (24)
Pffidagog.
(29) Paedagog.
v.
and 6. (16)
Pajdagog.
4.(30)
Paidagog.
iii.
13, 14.
ii.
10,
9. (15)
(19) Idem,
c.
7. (22) Ptedagog.
1.
fem.
8. (25) Pffidagog.
1. (28) Paedagog. iii. 7.
11, i. 10. (31) Paidagog.
iii.
Tertull. de cultu
8. (27) Psdagog.
c.
ii.
i.
iii.
10.
ii.
ix.
iv.
ii.
i.
4.
ix.
28. (41)
Const. Apost.
ii.
ii.
4.
35.
CHAPTER
III.
(1) Comp. Heinrici, The Christian Church of Corinth and the Religious
Communities of the Greeks, in the Zeitschrift fiir wissenschaltliche
Theologie 1876, iv. (2) Apolog. c. 39. (3) Justin M. Apolog. i. 67.
NOTES.
aim
(Sfrtt vfif^iftriti
MO.)
which TertuUian
calls stips
405
Siup).
Justin jnst means the contributiona^
and describes them exactly as he does. Even
the several words remind us of TertuUian, e.rj. the " ri rj/XXi>^i, -rufk
<r/ii*TTi i'Torlftreu " of TertuUian 's words, " hjec quasi deposita
pietatis
sunt." (4) Cyprian, Ep. 64, 3, where it is said of the apostate bishops,
who
still
m.)
desired to continue in
office,
Also de op. et eleemos. 14: " Locuples et dives es, et dominicura celebrare te credis, quje corban omnino non respicis quaj in
desiderant."
dominicum
iL 36.
(7)
It is well
known
no other time.
at once
period a
H.
(8)
p.
163.
who
Eus.
Comp. Harnack'salwve-named
285.
(9) Liturgia divi Marci in Bunsen's Anal. Antiniciena,
In the liturgy of St. Basil the prayer runs "Lord, remember those
offer these gifts, and those for whom and for whose sake and for whose
work,
iii.
iii.
226; comp.
tlie
corruptible the
viii.
viii.
13. (12)
10. (10)
Polycarp,
ad Philip,
(15)
TertuUian, de monog. c. 10. The refreshment (reirigerium) is not a mitigation of punishment in purgatory, of this TertuUian as yet knows notliing,
but eternal happiness. (29) TertuUian, ad uxor. ii. 8, where it is said,
matrimoniam confirmat oblatio et obsignat benedictio. (30) Couip
406
NOTES.
(34)
c.
82.
p.
28.
13.
c.
Cyprian,
de op. et
statue, Or.
2022
1380,
1348,
(37)
Const.
Hom. Clem.
iv.
a monument, 13,
5659. (36) De jejuniis,
a temple,
8.
iii.
a bridge, 760
Apost.
i.
Examples: a
p.
c.
(38) Cyprian, Ep. 62. (39) Vita Cypriani, c. 2. (40) Cypriani Ep. 7
comp. Vita, c. 15. (41) Euseb. H. E. iii. 37. (42) Const. Apost.. v. 7:
"'E rau KBTcv xai in rou lypatros/' (43) Sim. V. 3. (44) Levit. X.
(46) Similar acts are also met with in ancient
(45) Const. Apost. v. 1.
times.
The whole population of Sparta fasted and gave what was
thus
spared
to
assist
the Samnites,
Aristot. (Econ.
ii.
2,
to reconquer
comp. Bojckh's Staatshaushalt
18, 34. (48) Cyprian, de cathol.
Num. Hom. xi. 1 ; in librum
;
d.
eccl.
ii.
unitate,
In the
very low.
first
we
take this
sum
10s.
for granted, it
is
If
CHAPTER
(1)
v. 52).
IV.
money
Polyc.
Ep. ad Phil, c, 11, 12; comp. Herm. Past. Sim. ix. 26. (2) Polyc. Ep.
ad Phil. c. 6. (3) Herm. Past. Sim. ix. 27. (4) Cyprian, Ep. 41. -.-(5)
Cyprian, Ep. 5.
(6) Cyprian, Ep. 7. (7) Anastasius, Vit. Pontif. p. 21
(Romae 1728). (8) Ambrosius, de off. min. ii. 28. (9) Const. Apost. ii.
26, 31. (10) Const. Apost. ii. 35, 3, 25. (11) Euseb. H. E. vi. 43.
Sozomenus, H. E. vii. 19. (12) Cone. Neocaesar. can. 15.
The canon
appeals to the Seven in Jerusalem.
(13) Const. Apost. iii. 19.
The
number is to be in proportion to the size of the Church, that so they may
be able to support the weak, as workmen in whom there is nothing to
blame. (14) Euseb. H. E. vi. 43.
(15) The older books of the Const.
Apost. are unacquainted with them, they are first mentioned in the post-
(18)
(16) Const.
Apost.
ii.
44.
Thematricula is expressly
mentioned in Ep. Clem. c. 151 it is, however, doubtful what date should be
ascribed to this book.
But Cypr. Ep. 2, where the admission of an actor
who had become a Christian is spoken of, certainly gives the impressioa
iii.
19
ii.
31, 32.
Const. Apost.
;
ii.
44.
NOTES.
407
that a matricnla was then kept. (19) In Philosoph. ix. 12 is also found
a similar allusion. At any rate there was a list of the widows to be
maintained, and a general catalogue of all to be relieved would soon be
made.
correct.
In its present form, I feel incliued rather to regard it as contemporaneous with Book viii. of the Apost. Constitutions. To this date the
(21)
Const. Apost.
iii.
7.
It,
(22)
in his "Ignatius
Diakonie, 289, 348, 391, have for the first time thrown more
history of the ancient deaconesses.
But much still
schr.
f.
light
upon the
remains obscure. Dieckhoff especially has so far not yet disengaged himself
from the former view, as still to suppose that there were sul)se([uently
"Quo magis neces(23) Plin. Ep. x. 97
also deaconesses in the West.
sarium credidi, ex duabus ancillis, qu ministrae (deaconesses) dicebantur,
(24) In Luc. Honi. 17.
quid esset veri et per tormenta quasrere."
ad Polyc. 4 ; Polyc. Ep. ad Pliil. c. 4. The
(25) Ignatius, ad Smyrn. 6
" AffTecX^fim rat
much discussed passage in Ignat. ad Smym. c. 13:
'
unmeaning.(26)
Psedag.
iii.
12.
(30) TertuU.
Vis. iu
(29)
ad uxor.
non concedit." De
4. (27) Hom.
i.
"cumviduam
virg. vel. c. 9
36; Recogn.
xi.
and
Hom.
iv.
15. (28)
de exhortat.
castit. c.
7. (31)
Terlull.
The Ataralut
iii.
1, 3, 5, 7,
5. (37)
14,
15. (36)
Ignatius ad
insjitiable in
about and gossip, that they beg, are shameless in begging,
believers
many
made
already
have
they
behaviour
such
by
that
so
taking,
They are then threatened with pnni.shnicnt, espci^illy
slackin giving.
-' J/i KXr>..T,- in
with that of fasting; comp. iii. 7. (42) ^*rayx)
The text
Lagarde, Reliq. p. 78: "i ' rUm. Wtfa ^ovX^ir, ifyayah.y."
Syriae translation has the
the
Bunsen,
to
According
meaning.
gives thus no
meaning
/ ./V. xari ri> *f<,fv^.U, alrr.,, which brings out the
addition
79. -(44) iii. 15.-(45) Epiph. Expos.
Reliq.
:
p.
408
fid. C.
NOTES.
21
" Kai
at
vtlivirnTO,
Xf^'""'
Xourfou
''"'""'talri
Ti
(46)
plural,
if
"
diaconos
eligi jubet.
Unde
intelligitur,
quod de
and on the other hand was unknown in the West. We may infer
the state of things in the East from the following passage, Ep. ii. ad
East,
Nepotianum
"Multas anus
non
ordinandae,
abrogamus
si
nulli
postmodum
"
;
femiute
Worms,
Fortunatus also tells us, in the Vita Kadegundis (Surius Aug. xiii.
Bishop Medardus, that " feminam manu superposita consecravit
diaconam." Except in Gaul, the only trace is found in a quite isolated
mention in a Romish Council of 721. Hence I feel certain, that in the rest
of the West there were no deaconeases. It is just possible that the institution passed over into the Gallic Church, which had special relations with the
East.
1 scarcely even think this, but suppose that the so-called diaconce
in Gaul were only widows and sanctimoniales whom those acquainted
with the Oriental deaconesses called by this name as resembling them.
In this respect can. 21 of Epaon, which says precisely this, is conclusive.
With it entirely agrees can. 12 of the Cone. Carthag. iv., which exhibits
the " viduai vel sanctimoniales " as entrusted with the services elsewhere
performed by deacones.ses. It is also to be observed that all these canons
Nor
are but the echo of can. xi. of Laodieea, which relates to widows.
would it be intelligible why the institution of deaconesses should have
been abolished in the West (and it should be remarked that the above
can. 73.
of
its
abolition), while it
All
is,
was
still
however, consistent
in a very flouri.shing
the "diaconse " are
if
NOTES.
409
widows, since the institution of widows was abolished at the same time
in the East also.
Lastly, all other church dignities are found mentioned
in epitaphs of Italy, Spain, Africa, and Gaul, but not once a deaconess,
with the exception of the one case quoted in the text. It is esjjecially
important, that also in Le Rlant's extremely careful work, Les inscriptions
chretiennes de la Gaule, also a deacomss never occurs.
(50) C. Inscr.
V. 2, 6467.
The inscription is from Ticinuin, " Hie in pace ijuicscit B.
M. Theodora
date
is
Nicaen.
539.
(51)
19.
c.
Apost.
Const.
31.
iii.
15, 16
Rom. xvi.
89. (58)
Apost.
iii.
57
ii.
1.
Lagarde, Reliq.
28.
viii.
Const. Apost.
p. 89.
(56)
Cone. Carthag.
Const. Apost.
(55)
(54)
Const. Apost.
;
Jerome on
(57)
Ligardc, Reliq. p.
15. (59) Const. Apost. ii. 7. (60) Const.
iii.
iv.
can. 12.
19.
20.
viii.
28.
viii.
Its
Const. Apost.
(52)
So especially Cone.
(53) Matthieus Blastaras im Syntagma, c. 11
conip.
viii.
p.
CHAPTER
(1) Const.
Apost.
iv. 2.
Const.
Apost
ii.
(2)
similar passage
4.
(3) Const.
Comm.
Fragm.
Clem. Alex.
in
V.
iv.
2. (10)
39.(11)
Tertullian, Apolog.
ii.
1. (13) Const
Hippol.
p. 336.
Ignatius of Antioch,
32
c.
in
ep. 2.
12.
Matt.
(6)
(9)
42.
v.
Ad
Cor.
Apost.
ii.
i.
(4)
38.
A{K)st
Const.
TertuU. de jejun.
17. (12)
Const Apost.
T* x*'f"^"
^ "^^^
(24)
also
p.
Demetrianum,
Id.
c.
(25) Can.
24.
(26)
9. (32)
Instit. vi,
c.
10. (29)
Id. c.
Euseb. H. E.
12.(35)
vii.
Ignatius, ad
comp.
p. 84
10.-(2S) Cyprian, ad
Cyiaiani, c. 10.-(31)
Laganle, Rdiq.
c.
9,
11.<30) ViU
22. (33) Euseb.
Smym.
c.
II.
E.
6; Const Apost
ix.
iv.
8.- (34)
9. (36)
410
NOTES.
Comp. on
Kirche,
p.
i.
(39) Instit. V.
15. (40)
49. (45)
(47)
Id.
Const.
c. 4.
55. (46)
iii.
(51) Cypr,
ep,
Const. Apost.
de poenit. can.
14; comp.
d. alten
c.
(43) Psedag.
6. (49)
iii.
6, 7,
ep,
5,
(52)
7.
11.
viii.
5s
(50)
12.
Cypr. ep.
Comp. above,
p.
40.
(53)
Cyprian, ep, 5, 12, 14, (54) Const, Apost. iv. 9 ; v. 1. (55) Euseb. H. E.
23, (56) Cyprian, ep. 76-79. (57) Instit. vi. 12. (58) Id. (59)
Euseb, H. E. iv. 26. (60) Clem, ad Cor. i. 11, 12
Herinse Past. Sim.
iv.
27. (61) Const. Apost. ii. 3. (62) Cyprian, ep. 7, 8, etc. (63) Ep.
ad Cor. c. 1. (64) Euseb. H, E. iv. 23. (65) In the oft-named B//3a/v
ix.
KX(ttVTf
it is
C.
c.
39.
CHAPTER
(1) Tertull,
de virg,
vel, c, 1
VI.
between what
is
all.
is
(4) Orig.
in
Num.
xi, 3
ad
Rom.
iii.
(ed,
eleem.
c.
26.
4H
NOTES.
BOOK THIRD.
CHAPTER
I.
4. (7) Salvian, de
38. (9) Basilius, Horn,
gubernat.
Hist.
ii.
iv.
c.
this,
gubernat.
v.
in div.
5. (10)
Hegel,
c.
pp. 148,
Gesch.
der
Stadtverra.ssung von
i.
79
agrarian development of
sqq.(13) De gubern.
Rome in
1. (14)
vii.
p.
e.
239
1.
CHAPTER
(1) Theodoret,
restored
it,
H. E.
II.
1, 10.
The
His successor
financial condition of
corn was not appointed directly for the poor, but for the Chunh and its
ministers, including virgins and widows.
(2) Chrysostom in Matt. Horn.
66 " xaraXoyo; ;" and in 1 Cor. Horn. 21 : " Tav iyyiyifiivut TiiTiTut raf
M.
the
(3)
ii.
The
28
diakonia
eccle.siae
(6) Ambrosius, de
off.
sumptu vivant ac
min.
ii.
"
clergy. (7) Chrys. in Matt. Hom. 67. (8) Hom. in 1 Cor.-(9) AA.
SS. ad 23 Ian. ii. 499. (10) Joann. Diac. Vita Gregorii M. ii. 28. (11)
Gregor. Nyssa, de paup. amandis, Or.
(13) Ambrosius, de
(15) Epiph. Haer. 69,
off. ii.
2.
(12)
Innocentius, ad Decent,
c.
in Matt.
6J, 3.
comp. Ilingham,
412
NOTES.
Origenes,
iii.
In Constantinople, Gennadius
599,
Nic.
Callisti,
13.
i.
Council of Agde,
that at least
first orders,
for
left
53.
c.
Can. 11.
De
avaritia,
i.
29.
(33)
De
avaritia,
101.
iii.
(34)
De
avaritia,
iii.
Zschimmer
80:
(35)
and justify
by the hypothesis, that he was striving against
upon an ascetic basis, a Christian communism.
Such a hypothesis
is
we
shall afterwards
Salvian only
more particularly
Hom.
(38) Antioch,
(54)
Utoi
is
*ftx.a6vifiivas
understood.
Many
the medium.
xi.
ix,xy.n(ria.
"
Ilt^i
There
tov
ju,ri
x,a.6't(rTa,ix6ai."
is
isTv
The canon
is
very difi'erently
NOTES.
418
But it is impossible that the object of the canon was the abolition of
the institution of deaconesses, which lasted for centuries longer.
Others
speak of presbyteresses, but there never were such.
TfitraCr.iif are not
frfiirfivTipihs or TpifffivTiiiat yuvaixts.
These existed only in the sects (comp.
Epiph. Hser. 69). rfitrfHris is simply an aged woman (comp. Tert. 21
Const. Apost. ii. 57, iii. 5), and denotes the aged widows, who in the
church presided over the women (Ejdph. 79, 4). The canon means
nothing
in the Eastern
living a monastic
life)
But
assisting at baptism.
tliis
canon
may
be ot
being only a
collection of canons of various councils.
Besides, even in Augustine we
see that the sanctimoniales were beginning to supplant the widows.
(57)
iv.
(59)
might place the incense, though not utter the prayer aloud in so doing.
They washed the sacred vessels and read the Gospel in monasteries for
(61) (^onc. Trull,
females. Comp. Assemani Bibl. or. iii. P. 2, p. 847 sqq.
can. 16. (62) Ep. 292. (63) De offic. ii. 10. (64) De Nabuthe, c. 8. (65)
Ad Hebr. Hom. 11. (66) Or. xix. (67) Joannes Diaconus Vita Gregor.
ii 26,
28. (68)
Cod. Just.
lib.
ii.
tit.
CHAPTER
ix. c. 4, 5.
III.
(1) Chrysost. S.
(3) Chrysost.
Hom.
414
NOTES.
where Chrysostora says that they would all give willingly to the
He cauie to beg in person, but that we ought to see Him in the
Matt.
Lord
if
poor,
who
supplicate us.
(10) Augustin.
S.
(12) Chrysostomus,
(14)
Sermon.
c.
30, 31.
S.
42,
Hom.
5.
Id.
Augustin.
Horn.
Hem.
S. 123, 5.
on penance.
1,
iii.
vii. 6.
et
S.
fide
20.
c.
83,
avaritia,
70,
xvi.
(9) Augustin.
(15)
S,
(19)
17-19
S. 83, 2.
(11) Chrysostomus,
9th Sermon.
S.
S. 9,
(24")
(8)
(16) Ambrosius, de
210, 12
206, 2
Salvianus, de
(21) August, de
dion,
Id.
9, 19.
2.
(18)
64, 65.
ii.
et
opp.
c.
M. Evang,
Gregor,
(22)
26.
Augustin.
S. 56. 11,
Gregor.
in 1 Cor,
Hom.
31 in Matt.
Hom.
29 in Act.
Apost. (36)
Hom.
Orelli,
aperire
Examples
27
4432:
voluerit
of heathen
Gaule, 207.
Ages," in
the
(43) Augustin.
Zeitschrift
p.
fiir
Geschichte,
kirchliche
104 (Caesarius,
8).
(44)
iv.
vii. 25.
tinische
Studien.
Zeitsch.
fiir
K. Gesch.
1,
73.
p.
iv.
i.
p.
33.
i.
29.
21
Epp.
Rentu, Augus-
xiii.
(47)
Couip.
Ratzinger's
415
NOTES.
(53) Augustin. S.
Ep. ad Hedib.
(55) Euariat.
in Matt.
in Ps. cxxxi. 5, 6
commune generavit,
jus
Horn.
xi. in
separation. (64) De
off. i.
9. (65) De
off.
i.
32 sqq.
ii.
15. (66)
Ba.sil,
(79) Id,
218. (80)
Id.
516. (81)
It is of special
interest to ascertain
the formula, "pro redemtione," or "pro remedio anima'," afterChatel, in his above-named work,
wards so current, first appeared.
appeals for its occurrence at this time to Maio Cull, script, vet. v. p. 216,
when
is
date.
as at least the oldest inscription yet discovered, well deserves a place hero.
On the one side is :
It is twofold.
Hie requiescit
In pace boniB
Memoriae Arenl)erga
qui vixit aunos xxvlll
Obiit in puce viii.
Kalendas Maias
Avicno viro
On
cla
rissirao console.
the other
:
Hie
reliquit
leberto puero
nomine Mannone
pro redenitionem
aniuiue suse.
With due regard to the conupt Latin often occurring in inscri[>tions, tha
words can only mean, that Arenberga gave freedom to a slave named ilanno,
"pro redemtione animae suae." Avienus appears in the consular Faati
416
NOTES.
Even adopting the
know
of,
in
last date,
xiii.,
the inscription
is
the oldest
found in Paulinas of
congratulates Pammachius for having cared, by
It is also
means of alms, for the salvation of Paulina's soul. "Pro salute" occurs
more frequently. I have, however, been able to find no inscriptions in
which almsgiving is mentioned "jiro salute animae," but only the building
of churches and such acts.
In Corp. Inscr. v. 1583-1616 are found a
number of inscriptions relating to the restoration of the church of St.
Euphemia in Aquileia, undertaken in 515. It is frequently said of the
contributors, that they did thus
"Pro
salute sua et
omnium sanctorum."
"
Fl.
Innocentius
num (mum)
Corp.
omnium
tesselavit."
I regard it, however, as doubtful.
The formula
" pro salute " is also heathen, and therefore first borrowed by Christians
comp. e.g. Orelli 1214, where some one dedicates an altar to Jupiter
Here too the leaning of the
O. M. "pro salute sua suorumque."
Christian custom on the heathen is visible.
In the Corp. Inscr. GriBC.
8616 an inscription occurs, according to which a certain Elias lias built a
martyrium of St. Theodore, " v^ip aifwus ctftafTiut," It is of the year
417, and comes from Syria.
;
CHAPTER
IV.
e.g.
and there
is
(5)
Can. 12 of the
In Pontus,
e.g., as
According to
Du
Cange,
is
very
It is
derived from later sources.
institution of the kind should have
it is
for the
maimed and
for cripples.
The
NOTES.
417
c.
8. (15)
Muratori, Script.
Medii
Ital.
(17)
ievi,
iii.
p.
Tlie passage
575. (16)
is
remark-
able.
Joanm
thums Zeitschr. fur K.-Gesch.) here passes an error. He thinks the sfcitement " aSru ykf i*u KaXturi <reui rarxuva{ depends upon the words ir t^
fia-yupivifTit," SO that "she is in the kitchen" is an expression cuirently
applied to the in.sane.
It simply depends on the preceding " /. i;c.""
rxi."
610.
c. 6.
Wohlthatigkeitsanstalten," in Htrzog's
Real-Enc.
xviii.
234 sqq.
(30)
Inscr.
viii.
De
Vogiie,
La
ii.
345.
(35)
ra <rJ;^ir
vetpatxi/ira^TK,
as follows
i
30.
Tlie insorip-
XMr
(Chri.stus
X,*if'
irtut
TIh-o-
CHAPTER
(1) Salvian, de gubernatione Dei, vi.
^De
Rossi, Inscr.
pop. Antioch,
6 in Genes.
christ.
172
V.
I^odicea, can.
Hieronym, in Matt. 23
Chrysost.
1^6.
ad
(4) Theodoret,
Salvian, de
Ep. 147. (6) Chrys. Horn. 36 in Cor. (6)
2 o
418
NOTES.
vii.
24
Comp.
et ridet."
Horn. 30
act. ap.
ill
also
Instructions,
(21) Id.
1. (19)
iii.
38. (22)
c.
Hist. Lausiac.
in Matth. Honi.
(23) Chrysost.
ii.
c.
c.
37. (20)
Id.
c.
39.
41.
c.
10.
38,
4.(39)
c.
CHAPTER
(1)
(3)
67,
Ambrosius, de
Council of
can.
(4)
58,
Bingham's Antiquities,
Herzog's Real
(9)
7.
Augustin. Ep.
E.
iv.
iii.
Basilius, Ep.
article
"Sanctuary" in
(8)
VI.
Enc.
7. (14)
iii.
Id. c. 46,
29. (2)
offic. ii.
Arle.s,
Monast.
53.
Basilii.
Comp.
(11)
i.
Can. 32.
24, (20)
(541), can.
Gesch.
52.
ii,
(22)
Gregor,
So
M. Ep.
v.
12. (21)
e.g.
Genes.
(24) August.
p.
7.
91.
(25)
(26) Augustin. de
Chrysost. Horn. 29 in Genes.; 22 in Ep. ad Ephes.
civitat. Dei, xix. 15. (27) Id. xix. 16. (28) Chrysost. Horn. 15 in Ep.
a(l Eph.
(30) Augu.stin. de
(29) Augustin. de civitat. Dei, xix. 16.
sermone Dom. in nionte, i. 59. (31) Council of Epaon (517), can. 34.
39._(34)
(35)
(33) Council
Chrysost. Horn.
of
Epaon
40 in
(517), can.
Cor.
(36)
NOTES.
419
ciliengesch.
Agde, can.
Vit.
29.
Const,
iv.
27. (44)
35.
An
ratores.
(60)
Id.
c.
8.-(61)
Id.
c.
14. (62)
(59)
Ambrosias, deTobia,
c. 5, 6.
Hippo (393), can. 22, etc. (63) AugusHieronymus in Ezech. vi. 18. (64) Augustin. Ep. 268. -(65) Gregor. M. Ep. i. 44.
(66) Gregor. M. Ep. v. 8.
(67) Comp. the work of Ambrosius, de Nabuthe, which is especially
directed against such tyranny.
(68) Ambrosius, de off. ii. 29.
Angustinus, Ep. 252. (69) Baron. Ann. ad a. 401, v. 142.
Neander's abovenamed work, it 115. (70) August. S. 171. (71) Ej). 252-255. (72)
Synod of Vaison (442), can. 9 and 10. Also the second Synod of Aries
and the Synod of Agde. Augustinus, Ep. 98. " Aliquando etiam quos
can.
Carthag.
can.
iii.
16
Can. 17.
(74) Cod.
must be a
Augus-
i^uod ignorant."
may
not be
infected. (76) Cod. Theod. ix. 3, de custoil. reor. i. 7. (77) Can. 20.
(78) Ambrosius, de off. iL 15. (79) Gregor. M. Epp. iii. 17; v. 34 vi. 13,
(81) Tlieodoret, Hist. Rel.
23, 35 vii. 23. (80) Gregor. M. Epp. iii. 17.
On the price of prisoners comp. also Le Blant, Inscript. ii. 287.
c. 10.
(83) Ambrosius, de o!r. ii. 28.
(82) Hieronym. Ep. 125 ad Rusticum.
;
(84) Gregor.
M. Epp.
ii.
INDEX.
Abbot in a Xenodochiam, 338.
Acacius of Amida, 392.
Agapse, 75, 89 sq,, 144, 181 sqq., 253.
Agde, Synod of, 265.
Alimentations, 18 sqq.
Alms, 4, 30, 34, 36, 45 sqq., 52 sqq.,
66 sqq., 84 sqq., 121 sqq., 142
sqq., 211.
as sacrifices, 149.
sin -atoning, 211
sqq., 294.
Alms
Alms
Ambrose,
Begging,
4,
33,
201,
243,
249,
271.
279
C^SAREA, Synod
of, 248.
Caesarius of Arrelate, 287.
Calling.
See Vocation.
Candidus, 391.
Capitalism, 104, 110.
246 sqq.
422
Church
INDEX.
Endowments, 24
sq.,
Ephraem, 327.
397.
Church, attendance
207,
283.
Cicero, 303.
of Alexandria, 1 21, 1 29 sqq.
150, 169, 182, 208.
Clement of Rome, 147, 210, 211.
Clement, book of, 157, 164, 172.
Clement, epistle of, 214.
Clergy, the, mode of life of, 136.
Clientela, 17.
Collections, 87, 94, 153 sqq., 201.
Collegia, 21 sqq., 141 sqq., 290.
Colonia, 240, 379.
Colonies, 16.
Community of goods, 73 sqq., 127,
296 sq., 300.
Congiaria, 13.
Constantine, 203, 219 sqq., 385.
Constitutions, the Apostolic, 135,
1:^9, 142, 157 sq., 162, 169, 173,
196, 214.
Copiates, 335.
Corban, 143.
Corn, distribution of.
Cyprian, 120, 123, 142, 150, 152,
153, 156, 161, 187 sq., 207 sq.,
213 sq., 288.
Cyril of Alexandria, 361.
Clement
Darnasus,
261.
Eligius, 322.
Synod
of,
195, 362.
Elvira,
396.
sq., 367.
345
sq.
Ganoka, Synod
of,
Hekmas,
325 sqq.
'
INDEX.
Hospitals, 14, 312, 323 sqq., 395.
Hospitia.
See Xenodochia.
Humanity of the heathen, 19 sq., 41.
423
and
Plaeilla, 336.
James,
St., 87.
Oblations, 142
Old
sqq., 254.
for the dead, 150 sq., 287 sq.
48
sqq.
Testament,
in the Church, 143, 156 sqq.,
sq.
Second Synod
of,
386.
Orosius, 230.
Orthodoxism, 342
s<iq.,
323
Private
benevolence,
88 sq., 124,
138 sq.
Proletariat in
Rome,
99.
Prostitution, 3S7.
Provincial towns, 15, 100, 238.
Purgatory, 291 iq.
Recluses, 350.
Reformation, 398.
Olympias, 307
Plato, 32 sq.
sq.
Sec Agapae.
Kep;i.sts, Christian.
Repentance, 205.
Rome, 10 sqq., 21, 99 s<iq.
Salvian, 229,
257
sq.,
281
sq.,
of,
424
INDEX.
Talmud,
54.
Taxation, 100,
105,
113
sq.,
234
sqq., 381.
127
sq.,
132,
Testamentary
bequests
Church, 258, 331.
to
the
TertuUian,
23, 27,
142, 150, 181 sq.
TruUa, Council
Universalism, 38
59,67.
319,
397.
Vows of the heathen, 30.
Wealth,
Thalassius, 330.
Theodoret, 380, 381, 392.
Theodosius I., 271, 364.
Theodosius II., 335, 361, 386, 391.
Thomas Aquinas, 396.
Tithes, 46, 122, 148, 156 sq., 259.
Toledo, Synod of, 386.
Tours, Syno4 of, 260.
Tribute, reception of, 383.
253, 269.
of,
greatness
of,
Wealth, estimation
146 sq., 208 sq.
Widows, care
of,
104, 241.
127 sqq.,
of,
45,
90
384
sq.
Wiclows, hou.ses
for,
184.
Widows,
sq.,
institution
of,
80
165 .sqq., 184, 267.
Worship, connection between,
charity, 30 sqq., 145, 394.
Xenodochia,
184
sq.,
and
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