II. The Ideal and its Chief Types
The two types of the ascetic ideal: (a) the anchoretic; (b) the monastic
The moral ideal of Christian asceticism is, in its essential elements, the same as the ascetic ideal of other religions. Its leading requirement, after that of right belief, is, in comprehensive terms, world renunciation. In the early Christian period with which we have here to do, the ideal presented two types, the anchoretic and the monastic. The anchoretic or eremite conception of the perfect life was complete renunciation of the world with all its domestic, social, business, and political ties, and a life in the desert, apart from all human companionship, spent in ceaseless vigils, prayer, and meditation. He who followed this mode of life with the utmost rigor, who suppressed every natural desire,—desire of family and wealth and reputation and pleasure,—and tamed his body by fasting, scourging, and other austerities was looked upon as a saint and was regarded with peculiar homage and veneration.
Throughout the third and much of the fourth century in all the countries of the Orient where Christianity had spread, the anchoretic ideal was regarded as the highest and most meritorious type of the Christian life. But as the ascetic enthusiasm overspread the lands of the West, various influences, such as climate and race temperament, caused the ascetics in general to avoid the solitary life, and, gathering in communities, to subject themselves to rules and the oversight of superiors. After the legislation of St. Benedict (480–543 A.D.) this quickly became the prevailing mode of life for ascetics. Thus came into existence the monastic system with its distinctive ideal of character, which added to the virtues of the eremite ideal the virtue of obedience or humility and abated somewhat its bodily austerities. This ideal was destined to exercise for centuries a profound influence upon the religious ethical evolution of the European peoples.
Both types are mirrored in The Lives of the Saints,[641] the characteristic literary product of the earlier medieval time. This species of literature, a creation of the pious inventiveness of the monks, was steeped in the spirit that pervaded hermitage and cloister. The tales illustrate many sides of the life of the recluses, but are chiefly valuable in showing what acts and practices were regarded as constituting the most meritorious and morally excellent life.
The moral standard for the ordinary life
The ascetic life was not binding upon all. It could not, of course, become the universal mode of life. It was a sort of extra service, which secured extra merit for him who rendered it.[642] It is true that the ascetic ideal absorbed a vast amount of the moral enthusiasm of the age, nevertheless it was a standard of moral attainment for the lesser number; for the larger body of Christians there was the less exacting ideal of excellence which could be realized in the ordinary life in the world. He who practiced the common domestic, social, and business virtues, who accepted the creed of the Church, paid tithes to the priest, and was faithful in the performance of all required religious duties, was accounted a good man, and had the approval of his fellow men and the approbation of his own conscience.
III. The Chief Moral Facts of the Period
Introductory
In the present division of this chapter it will be our aim merely to indicate the essential facts in the moral history of the earlier medieval centuries. Some of these facts will serve to show in how remarkable a manner the age was dominated by the monastic conception of good life, while others will simply reveal the historical outworkings, in its more general manifestations, of the new conscience brought into the world by Christianity.