Now the Mendicant orders entered with a zeal which has never been equalled, except by the Jesuits, into all the inquiries of the schools, and kindled a new religious life among the people, like the Methodists of the last century. They were somewhat similar to the Temperance reformers of the last fifty years. They were popular, zealous, intelligent, and religious. So great were their talents and virtues that they speedily spread over Europe, and occupied the principal pulpits and the most important chairs in the universities. Bonaventura, Albertus Magnus, Thomas Aquinas, and Duns Scotus were the great ornaments of these new orders. Their peculiarity—in contrast with the old orders—was, that they wandered from city to city and village to village at the command of their superiors. They had convents, like the other monks; but they professed absolute poverty, went barefooted, and submitted to increased rigors. Their vows were essentially those of the Benedictines. In less than a century, however, they too had degenerated, and were bitterly reproached for their vagabond habits and the violation of their vows. Their convents had also become rich, like those of the Benedictines. It was these friars whom Chaucer ridiculed, and against whose vices Wyclif declaimed. Yet they were retained by the popes for their services in behalf of ecclesiastical usurpation. It was they who were especially chosen to peddle indulgences. Their history is an impressive confirmation of the tendency of all human institutions to degenerate. It would seem that the mission of the Benedictines had been accomplished in the thirteenth century, and that of the Dominicans and Franciscans in the fourteenth.
But monasticism, in any of its forms, ceased to have a salutary influence on society when the darkness of the Middle Ages was dispersed. It is peculiarly a Mediaeval institution. As a Mediaeval institution, it conferred many benefits on the semi- barbarians of Europe. As a whole, considering the shadows of ignorance and superstition which veiled Christendom, and the evils which violence produced, its influence was beneficent.
Among the benefits which monastic institutions conferred, at least indirectly, may be mentioned the counteracting influence they exerted against the turbulence and tyranny of baronial lords, whose arrogance and extortion they rebuked; they befriended the peasantry; they enabled poor boys to rise; they defended the doctrine that the instructors of mankind should be taken from all classes alike; they were democratic in their sympathies, while feudal life produced haughtiness and scorn; they welcomed scholars from the humblest ranks; they beheld in peasants' children souls which could be ennobled. Though abbots were chosen generally from the upper classes, yet the ordinary monks sprang from the peasantry. For instance, a peasant's family is deprived of its head; he has been killed while fighting for a feudal lord. The family are doomed to misery and hardship. No aristocratic tears are shed for them; they are no better than dogs or cattle. The mother is heartbroken. Not one of her children can ordinarily rise from their abject position; they can live and breathe the common air, and that is all. They are unmolested in their mud huts, if they will toil for the owner of their village at the foot of the baronial castle. But one of her sons is bright and religious. He attracts the attention of a sympathetic monk, whose venerable retreat is shaded with trees, adorned with flowers, and seated perhaps on the side of a murmuring stream, whose banks have been made fertile by industry and beautiful with herds of cattle and flocks of sheep. He urges the afflicted mother to consecrate him to the service of the Church; and the boy enters the sanctuary and is educated according to the fashion of the age, growing up a well- trained, austere, and obedient member of the fraternity, whose spirit is dominated by its superiors in all activities. He passes from office to office. In time he becomes the prior of his convent,—possibly its abbot, the equal of that proud baron in whose service his father lost his life, the controller of innumerable acres, the minister of kings. How, outside the Church, could he thus have arisen? But in the monastery he is enabled, in the most aristocratic age of the world, to rise to the highest of worldly dignities. And he is a man of peace and not of war. He hates war; he seeks to quell dissensions and quarrels. He believes that there is a higher than the warrior's excellence. Monachism recognized what feudalism did not,—the claims of man as man. In this respect it was human and sympathetic. It furnished a retreat from misery and oppression. It favored contemplative habits and the passive virtues, so much needed in turbulent times. Whatever faults the monks had, it must be allowed that they alleviated sufferings, and presented the only consolation that their gloomy and iron age afforded. In an imperfect manner their convents answered the purpose of our modern hotels, hospitals, and schools. It was benevolence, charity, and piety which the monks aimed to secure, and which they often succeeded in diffusing among people more wretched and ignorant than themselves.
AUTHORITIES.
Saint Bernard's Works, especially the Epistles; Mabillon; Helyot's
Histoire des Ordres Monastiques; Dugdale's Monasticon; Doring's
Geschichte der Monchsorden; Montalembert's Les Moines d'Occident;
Milman's Latin Christianity; Morison's Life and Times of Saint
Bernard; Lives of the English Saints; Stephen Harding; Histoire
d'Abbaye do Cluny, par M. P. Lorain; Neander's Church History;
Butler's Lives of the Saints; Vaughan's Life of Thomas Aquinas;
Digby's Ages of Faith.
SAINT ANSELM
A. D. 1033-1109.
MEDIAEVAL THEOLOGY.
The Middle Ages produced no more interesting man than Anselm, Abbot of Bec and Archbishop of Canterbury,—not merely a great prelate, but a great theologian, resplendent in the virtues of monastic life and in devotion to the interests of the Church. He was one of the first to create an intellectual movement in Europe, and to stimulate theological inquiries.
Anselm was born at Aosta, in Italy, 1033, and he died in 1109, at the age of 76. He was therefore the contemporary of Hildebrand, of Lanfranc, of Berenger, of Roscelin, of Henry IV. of Germany, of William the Conqueror, of the Countess Matilda, and of Urban II. He saw the first Crusade, the great quarrel about investitures and the establishment of the Normans in England. Aosta was on the confines of Lombardy and Burgundy, in a mountainous district, amid rich cornfields and fruitful vines and dark, waving chestnuts, in sight of lofty peaks with their everlasting snow. Anselm belonged to a noble but impoverished family; his father was violent and unthrifty, but his mother was religious and prudent. He was by nature a student, and early was destined to monastic life,—the only life favorable to the development of the intellect in a rude and turbulent age. I have already alluded to the general ignorance of the clergy in those times. There were no schools of any note at this period, and no convents where learning was cultivated beyond the rudiments of grammar and arithmetic and the writings of the Fathers. The monks could read and talk in Latin, of a barbarous sort,—which was the common language of the learned, so far as any in that age could be called learned.